This research aims at studying and comparing the creation myths of the Tai speaking peoples inhabiting both inside and outside Thailand, namely Tai Ahom, Tai Yai, Tai Lue, Tai Khoen, Tai Yuan-Northern Tai, Isan, Lao, Black Tai, White Tai and Zhuang. The researcher uses folklore and anthropological approach in studying the structure and content of the 50 collected versions of Tai creation myths, both oral and literary. The purpose of the study is to analyze Tai indigenous beliefs about the creation of the world and human beings and to draw the cultural relations among Tai peoples from the differences and the similarities of their creation myths. By using folklore research methodology to analyze the structure of Tai creation myths, the researcher categorizes Tai creation myths into three main myth types: first, stories about "Pu Sangasa-Ya Sangasi" (Grandfather Sangasa-Grandmother Sangasi) as the world and human creators; second, stories about the sacred gourd as the origin of peoples; and third, stories about "Devada" (Hindu or Buddhist deities) eating the fragrant soil and becoming the ancestors of human beings. The first myth type mostly exists in the creation myths of Tai Lue, Tai Khoen, Tai yuan, and Isan. The second type is mostly told in Lao, Black Tai and White Tai creation myths. And the third type is mostly found in the creation myths of Tai Yuan and Tai Yai in Thailand. Although the plots of Tai Ahom and Zhuang creation myths do not quite conform with the three mentioned myth types, there exist the beliefs in the creators of the world and human beings which had long been disappeared from the beliefs of Central Thai and Southern Thai people in Thailand. The content analysis of Tai creation myths reflects Tai conceptual and cultural systems in certain interesting aspects. Firstly, no mater where Tai peoples live in the northern part of Southeast Asia, they all have indigenous beliefs in world creators, either in the form of Pu Sangasa-Ya Sangasi creating the world and human beings, or Pu Thaen (Sky God)who brought the sacred gourd containing human beings to the world. Secondly, all three Tai creation myth types reflect the belief that Tai peoples are "Luk Fa," or children of the heaven, or having the origin or certain relationship with heaven. Creation myths of certain groups of Tai peoples emphasize that the ruler class was "sent by God," or descended from heaven. In this respect, Tai creation myths can then be used as the cultural explanation of the social status of the Tai peoples and the Tai rulers. Thirdly, creation myths of all Tai groups also mention the origin of rice or rice growing traditions by telling that "Pu Sangasa-Ya Sangsasi" taught how to grow rice to Tai peoples. This then acts as evidence that rice growing has long been the main subsistence and way of life of the Tai peoples. And fourthly, the creation myths of Lao, Black Tai and White Tai reflect the cultural environment that Tai have had to interact with other ethnic groups in such a way that they explain their origin together with other ethnic groups from the same sacred gourd. Nevertheless, these creation myths differentiate the characteristics of the Tai from other ethnic groups such as Kha, Khamu, Lao, Viet, and Chinese. Accordingly, the myths reflect the ethnic identity of Tai peoples. The analysis of the places where we found the three types of Tai creation myths insightfully reveals that both sides of the Central Mekong River, starting from south China, through north Thailand and down along northern Laos could be an important "junction" where various groups of Tai peoples clustered and socially interacted. Though this area may not be the place of origin of Tai speaking peoples, indications from Tai creation myths suggest that the area around the central Mekong River must have been a significant cultural junction of Tai speaking peoples and is where scholars should pay particular attention to if one is to study Tai history, Tai cultural traits including development of Tai thoughts and belief systems. This research is also an attempt to exemplify how myths can be used as data to study Tai peoples whether about their belief system, the distribution of Tai peoples or the cultural relations among certain groups of Tai peoples. In other words, the researcher wants to show how folklore can be regarded as useful materials as well as languages, textiles, certain beliefs, rituals traditions, etc., in the studying of Tai peoples.
