Life Ends, Life Goes On

 

 

 

 

Here in Isaan, I have written of the rhythm of time marked by the cycle of work in the fields surrounding my wife's home village, Baan Thasang (Thasang Village).  Time is also marked by the passage of life's milestones within the extended Lao Loum family as well as within the many small villages that dot the Korat Plateau of Northeast Thailand.

Last week, one of Duang’s Uncles died. He died at home like most of the villagers in Isaan do when their time has arrived. He died at 75 years of age from liver cancer which is a medical condition that many Lao Loum people suffer with. Isaan is the capital for liver cancer in Thailand.

Typically there is a three day funeral ritual in the Lao Loum culture.  The three day period allows the family time to prepare for the cremation of the deceased.  I also suspect that the three day period also has connections and connotations to Buddhism.  In Buddhism the number, 3, is very special.  During rituals, people will bow their heads three times; and repeat certain words three times.  When making offerings people will burn three joss (incense) sticks, and light three small yellow candles.  When people place gold leaf on statues, it is three squares of gold.  "Three" is significant in that it represents "Buddha", "The Teachings of Buddha", and "The Buddhist Religious Community".

A vigil is maintained for the three days that the coffin is in place at the home.  Each evening at 6:00 P.M. of the first two days of the ritual, Monks visit the home and chant.

During the first two days, family and friends are busy making arrangements for the cremation on the third day.  A field kitchen is set up to prepare food for people who will be participating in the three day ritual.  Tables and plastic chairs are rented and set up.  Canopies are rented and set up to shelter people from the sun and the possibility of rain. Drinking water, Lao whiskey, soft drinks need to be purchased for each table for each day.  Beef and pork are purchased and chopped into a paste like consistency to make laap, a Lao Loum specialty dish.  Women are busy preparing papaya to make "Pauk Pauk" - spicy papaya salad, a staple of Isaan cuisine.

Upon his death, his family contacted the Monks of the village Wat who helped with the arrangements for his funeral. His family cleansed and tended to his body prior to laying him in repose inside of his home. 

On the day of a person's death, the family cleans the body and places it in a disposable coffin.  The disposable coffin, which will be consumed in the cremation fire, is then placed inside of a rented refrigerated coffin.  Typically the refrigerated coffin is kept inside the home.

 

 

Offerings are placed on top of the coffin.  Plastic flowers, real flowers, and strings of blinking lights are strung along the length of the coffin.  On the floor in front of the coffin, a shrine is set up where people can make offerings, burn incense, and light candles as they pay their respect to the deceased. 

 

In front of the coffin as well as above it, special memorial wreath like objects are placed.  To the side of the coffin, a large framed photograph of the deceased person is placed on an easel. Next to the photograph, there is an area where donations of rice are collected in the name of the deceased.  People when they come to pay their respects donate cash and/or rice to assist the family and to make merit.  The cash is used to help defray the costs of the funeral, offered to the Monks as part of merit making ritual for the deceased, and the rice is donated to the Monks who will provide it to people who are unable to afford food from local markets.

 

He had been placed inside of a simple white coffin. On one of his wrists there were several strings of plain cotton string similar to butcher’s string that were tied around her wrist during a Bai Sii ceremony. The strings were tied around his wrist, in the Animist belief, to bind the 32 spirits that are contained within people and required to maintain good health. The Bai Sii ceremony is also used to wish people good luck and prosperity.  

In Isaan, many of the rituals and beliefs from the Animist, Brahman and Hindu religions have been assimilated and adopted into the Buddhist rituals. The deceased man’s hands were placed into a wai (position similar to traditional Western praying position) with a single yellow candle between his clasped hands, along with paper money, coins, and a sprig of floral buds. The candle is about the size of a typical birthday cake candle is used as an offering during merit making rituals. The men who handle the final preparation of the body just before the cremation, take the paper money.  The coins which melt in the heat of the cremation furnace are retrieved from the ashes and bone fragments the next morning. The molten coin fragments are often placed in a small vial that is worn around the neck of a son.

The white coffin was placed inside of an elaborately decorated refrigerated outer metal container that is rented for the mourning period. The refrigerated container is plugged into an electrical outlet in the main room of the home and preserved the body for the next three days. 

Outside of the home, several rented canopies had been erected along side of the home and in the backyard. Underneath two canopies in the front yard, tables and plastic chairs were set up for serving meals to funeral attendees. The two canopies were occupied by women. A canopy on the side of the house was occupied by men. Lao Loum men and women sit separately at Buddhist rituals and many social functions. On the tables were large bottles of soft drinks and large bottles of beer. At the men’s tables, the men had a couple bottles of Kao Lao (a brand of moonshine whiskey also known as Lao Lao) that they were hitting pretty strongly. The other two canopies covered cooking stations where mounds of food were being prepped and cooked for the funeral guests. Several charcoal fires and propane gas burners were blazing away with pots of rice, soups, and boiling concoctions. At a small desk just to the side of the door into the house, there was a bowl where people made their offerings. A person recorded the name and amount of the donation. The money as well as the ledger would later be offered to the Monks at the Wat as part of the ritual. Donating money to the Monks at a funeral earns merit for the deceased as well as for you. The money is used to maintain the Wat – the center of village religious and social life. 

There is an interesting aspect of funerals here in Isaan.  There is no legal gambling here in Thailand other than in a national lottery.  The gambling is conducted off to the side.  I understand that for approximately $30 to the "right" policeman, you can get a "permit" which ensures that your gambling operation will not be "interfered" with.  From what Duang tells me, gambling at a funeral can be good for you, something about having "good luck" At the funerals that I have attended some people are always playing cards (gambling). There was no card playing at this funeral. However at the Wat where the body was cremated, independent vendors for the national lottery wandered about selling tickets to people very eager to try their luck. It is believed that gambling at a funeral will be good luck for people.  I don't understand how or why, I just report what I am told and see.

 

The lack of emotion at funerals is apparently a reflection of Buddhist philosophy and beliefs. I never saw any demonstration of emotion, or grief throughout the ceremony just as I had not at the previous funerals. The belief in reincarnation, and therefore the continuous cycle of birth, death, and rebirth until Enlightenment is achieved removes much of the finality that Christianity associates with death. We speak of life everlasting and being reunited after our time is completed on Earth but we behave much differently when someone actually does pass on. What I did see all afternoon long during this Buddhist ritual was caring, solemn, and respectful consideration for the departed person. 

On the third day, the day of cremation, People started arriving around 9:00 A.M. After paying their respects to the deceased, they sat at tables and commenced to eat and drink. As often happens here in Isaan the men and women drifted off to segregated groups. The atmosphere was of a grand social gathering as if an affirmation that life goes on although death has taken away a person from the community.  Part of this may be attributable to the Buddhists preparing all their life for the moment of their death and the openness of the Lao Loum death rituals.  Death is not a dark secret to be ignored and hidden from view.

Inside the man's home, several Monks, and family members were seated on the floor with the body inside of the refrigerated container. Atop the rented refrigerated container, several large artificial flower arrangements, some candles, three cloth bags filled with items for the senior Monks, some buckets of offerings to be made to other Monks, and some plants were placed as a sort of altar. Off to the side of the container an 11" x 17" framed photograph of the man which appeared to be taken off of his National I D card was supported by a tripod stand. The Monks and people inside chanted some prayers. People underneath the awnings joined in the chanting.  A deceased person earns merit by having more Monks participating in the funeral ritual. In Thai culture, a son shaves his head, shaves his eyebrows, dons Monk’s clothing, and becomes a Monk for the three days between his parent’s death and their cremation. This act earns merit for the deceased to help them in their next life. If parents do not have sons, grandsons and nephews take on the responsibility and duty to the deceased. 

 

After the chanting and merit making ritual inside of the home was completed a man drove a pickup truck up to the home. Other men started taking pieces of ornate sculpted gold colored wood out of the house and placed it in the truck. Later personal effects such as cushions, and bags of clothing were added to this truck. Several village men and male relatives went into the home. They rolled the refrigerated container out of the home and respectfully placed it in the back of the pickup truck. As the body exited the home, a string of firecrackers were lit off to scare away any local Pii (spirits or ghosts). 

By now many people dressed mostly in dark clothing started to form up around the truck transporting the body. The Monks appeared and went to the front of the truck. A man produced a long white rope , sacred "Sai Sein" thread that was attached to the coffin in the truck. The other end of the rope was held by each Monk in the lead followed by several people that appeared to be relatives. The remainder of the people followed escorting the truck that transported the body. One of the village men carried an ornate pressed metal offering bowl filled with puffed rice and sprinkled it along the route. Many people carried offerings for the Monks.  

 

The procession slowly marched to the Wat inside of Nong Daeng Village with the silence of procession occasionally interrupted by firing noisy whirling fireworks high into the sky. To get to the Wat the procession had to cross and walk along the main farm road. A couple of times, tandem trucks were forced to share the road with the procession. As the procession entered into the Wat grounds a large firecracker was set off hopefully to scare the spirits.

 

The funeral procession circled the Wat's crematorium three times. Most of the people upon completing the circumambulation of the crematorium entered the simple pavilion, bot, next to the crematorium and sat upon sahts (colorful woven reed mats) placed on the tiled floor. Other people sat outside in the rows of plastic chairs that had been set up outside of the bot. Some of the village men removed the refrigerated coffin from the truck and carefully placed it on the concrete slab in front of the crematorium. It was opened and the simple white coffin was removed and carried up the stairs to the doors of the furnace. The coffin was placed upon two metal sawhorses. Some other men then unloaded the man’s personal possessions and placed them alongside of the crematorium on the ground to be burned separately. 

People then went into the simple temple where offerings were made to the seated Monks. Like the number three, nine is a very good number in Buddhist beliefs. Nine Monks is considered to be a good number for occasions such as weddings, house blessings, and funerals. During the offering ceremony, young girls passed out small containers of chilled soft drinks and water. 

The offering ceremony appeared to be like so many of the other ceremonies that I have attended for all kinds of different reasons. In observing the ritual, I did not see anyone that I would consider to be a "professional" in these matters. There were no funeral director or mortuary representatives. Once in awhile the local Monk provided a little direction to the local men but for all intentions it appeared that the lay people were handling the rites. I asked Duang about this and found out that it was the villagers and family that handle the funeral activities with guidance from the Monks. 

There is no "big company" involved in funerals. The family washes and prepares the body. Villagers, friends, and neighbors pay their respects by handling other activities. Once again I have witnessed a strong sense of community in Isaan. I am now well known about the village, family and surrounding area so I was encouraged by many people to go about and photograph the ceremony. 

The ritual at the bot, involved chanting by the Monks and the mourners.  A Layman, who was a former Monk and experienced in spiritual as well as ritual matters lead the mourners.  The conclusion of this part of the ritual involved family members making offerings of cash and daily goods to the attending Monks.

A man then started a narrative about the deceased man and his life.  He concluded by individually calling out the names of attending dignitaries.  The dignitaries are government officials and members of the Police forces.  When their name is called the walk up and accept offerings of Monk's robes.  After accepting the robes, they walk up the stairs to the closed coffin, pay their respects, and place the robe on top of the coffin.  They respectfully stand on the other side of the coffin and await the arrival of a Senior Monk to make the offering of the robe to him.

 

After the offering of robes, the man calls out the names of family.  Each person goes to the base of the crematorium to accept an offering of a towel or cloth meant to be offered to the Monks.  After accepting the offering, the family member climbs the stairs to the coffin, pays their respects, places the offering on top the coffin, and returns to their seat.  Once all the towels have been placed on top of the coffin, the Monks go up to the coffin and accept the offerings.

 

A man then read the names, and home villages of extended family members and selected mourners.  As their name was read, they stood up, walked over to the stairs of the crematorium, received a plain white envelope, climbed the stairs to the coffin and placed it on a metal tray atop the coffin.  The money will later be offered it to the Monks.  In making the offering, the family members earned merit for the deceased as well as for themselves – thanks to the generosity of the deceased’s immediate family. 

After the envelopes of cash had been collected and returned to the family at the bot, the remainder of the people including many children of all ages lined up at the foot of the stairs.  At the base of the stairway there were two large bowls with little packets made out of bamboo strips and paper. people climbed the stairs of the crematorium to place good luck tokens, "Daht Mi Jon" on trays positioned on top of the closed coffin.

 

After the offering ritual of Daht Mi Jon was completed, some men removed the lid on the coffin for the next part of the ritual.  The Daht Mi Jon were placed inside of the coffin to be consumed by the flames.

A nephew had prepared several green coconuts using a long knife to cut off the tops to open up a small hole to exact the clear liquid inside. The other end of the coconut had been cut square so that the coconuts be stable when placed on the concrete slab next to the coffin. 

 

All the Monks then climbed the stairs to the coffin for opening of the coffin.  Men with sickles cut the strings that had secured a shroud around the body, as well as the strings that had trussed up the body prior to rigeur mortis setting in. The eldest son leaned over the coffin and, using his teeth, removed the handkerchief covering his father's face.  The. Monks then commenced pouring coconut water on the corpse and said their final farewells.

By now the family had appeared and climbed up the steps of the crematorium to where the coffin rested. They started taking the coconuts and emptying the contents on the corpse. Duang has told me that everyone in Isaan has their face "washed" with coconut liquid because everyone likes green coconut water and it cleans the face. The purpose of the offerings is to nourish the spirit and cleanse as well as cool the spirit for its upcoming journey. 

 

Children witness and participate along with the community in the death rituals of family, friends, and neighbors. Death is as much a life milestone for the Lao Loum community as birth, Monk ordination, and marriage. To a certain extent, while the ritual is solemn, respectful; it was also a sort of celebration in the sense it recognized that life is suffering and that the deceased person's suffering in this life had ceased.

The daht mi jon were collected and placed on the corpse inside of the coffin.  A cane knife was used to punch drainage/ventilation holes inside of the coffin.  The holes allowed the coconut water to drain out and to assist in the combustion when the coffin was placed in the oven.

The corpse was temporarily turned on its side so that coconut shells could be placed at the bottom of the coffin.  The body was then turned back on its back supported by the coconut shells.

The coffin was then lifted off of the metal saw horses and placed upon a bed of charcoal atop a metal wheeled carriage.  The sides of the coffin were doused with about two liters of hydrocarbon fluid - it was not diesel, it smelled very strong but I suspect that it was not gasoline.  It might have been naphtha since when it was ignited it was not as explosive as gasoline.  The carriage was rolled into the oven, the doors were closed and secured.  A Monk took a burning decoration and placed it inside of an ignition port on the oven door to start the cremation fire.

As the fire started, a string of very firecrackers went off.  The fireworks were set off to scare away any bad spirits that were in the area as the woman's spirit was released by the fire.  I doubt any spirits would hang around after such  fusillade.

As the fireworks were going off, a couple of the relatives started throwing handfuls of candy, coins, and other mementos from the crematorium steps to the awaiting children and adults below.  This act represents the renunciation of material goods by the deceased persons spirit as it commences it journey.



The Lao Loum funeral rituals demonstrate the strong sense of family and community that helps to bind the people together.  The social fabric of Lao Loum culture is colorful and tightly woven.

The entire service had lasted four hours. This ritual was simple, touching, and very dignified. I was once again very impressed with the sense of caring, sense of community and respect exhibited by all the people. It was interesting as well as reassuring to see how the people took care of each other with dignity and compassion.

Isaan Funeral - 24 October 2009 (2552)

Saturday, 24 October, we went to see Duang's younger brother perform in a small village north of here towards the Lao border. He is an entertainer and puts on Mahlam Lao shows in the area. He is carrying on the family tradition from his father who used to perform shows and later taught many of the current local performers. Mahlam Lao shows are performed to celebrate many events an occasions. We have attended shows that celebrated engagements, weddings, New Years, fund raisers for Wats, the start of the Rainy Season, the end of the Rainy Season, handicraft fairs, Monk Ordinations, "Thank You" from local politician, one year anniversary of a wife's death, - just about any and all reasons, justifications, or excuses to get together and have a party. Yesterday's event was a new reason for us - a funeral. A village man had died three days ago. He was cremated at the local Wat earlier in the morning before our arrival at 10:00 A. M. Breaking from tradition, his family was having a party to celebrate his death rather than waiting a year. Many Lao Loum people wait for the first anniversary of the decease's death to have the party. This wait gives them time to earn and save money to pay for the celebration. The man's children had the money readily available so the celebration was held on the same day as his cremation. The stage for the show was set up on a vacant lot across the street from the man's home. Three large awnings were set up in the man's yard and two awnings set up in the next door neighbor's yard. I suspect that the neighbor was also a relative as is pretty much the case throughout Isaan - families live close to each other. The village street between the two houses and stage was filled with vendors selling ice cream, soft drinks, and cooked foods. Further down the street and off to the side there was a "Jolly Jumper" type amusement for the children to enjoy. The show started off pretty much as typical - some rocking music and go-go girls dancing. After about 5 songs, the show entered into what I call the traditional phase. During the "traditional phase" of the shows, the music is old time Lao. The rhythm is supplied by a wind bamboo mouth organ called a "khene". The khene makes a sound similar to harmonica and accordion and in my opinion - a little bit of bag pipe thrown into the mix. There is not much a melody to the songs but a definite hypnotic beat and rhythm from the khen. A singer accompanies the khene and sings traditional Lao music - folk music. the music is sung in a long drawn out style with many single words song out across a wide range of tones somewhat like yodeling. The music is definitely not for everyone's tastes. I enjoy its primitive tribal nature as well as its sense of linking to the past. The songs appear to fall into two basic categories - laments of a dispossessed people living far from their family, a lost kingdom and culture, or lost love, the struggles of day to day living off of a poor land; the second category is free verse between a male and female singer with sexual intonations. Today, apparently due to the reason for the celebration, there was not any free verse bet wen a male and female singer. The traditional music was limited to the laments sung by the female singer of the show. During one of the sadder songs, the youngest daughter of the deceased man, danced in her grief with a framed photograph of her father. She had come back to Isaan from Bangkok where she works. This is very often the case in Isaan. To earn a living and to help support their family, young men and women leave Isaan to perform menial labor, heavy labor or to service the adult entertainment industry in the big cities outside of Isaan. This daughter had not seen her father everyday and had not taken care of him all the time so in her grief there was most likely some remorse as well as guilt. In Isaan, the youngest daughter is expected to care for her parents. In return for this burden and obligation, it is the youngest daughter who inherits the parent's property when they die. There are strong social pressures for the youngest daughter to "take care of her parents". The deceased man loved to dance and particularly liked the song that his daughter was dancing to. The song was requested and dedicated to his memory so that she could make a personal goodbye. The song was about dying and all the people being sad at death but wishing him well so that he could rise and care for the people who had died before him. As the youngest daughter danced some relatives came up to join her for a while. They were giving her emotional support and telling her not to be sad because all people die. In Buddhism, death is seen as much as a beginning as an end. With the end of this life, there is the opportunity to start of a new life - hopefully a better life. It is the optimism of a possible better new life that the people celebrate and focus on. She was the only person that I observed to be noticeably grieving. After the traditional phase ended, the show was like any other mahlam lao or mahlam lao sing performance - rocking music, go-go dancing, heavy drinking, and people dancing up a storm. Everyone was enjoying themselves immensely. People of all ages participated in the event. It was a family event. After awhile, I ended up at the dead man's home. Underneath one of the erected awnings, men were assembling "basahts". Basahts are like spirit houses. These were made out of bamboo and banana stalks. Men had taken large banana stalks and peeled them to create strips of material that could be cut into decorative and ornate pieces to adorn the houses that are made out of woven fresh bamboo strips. There were two of these "houses". One was for the dead man and the other was for his wife who had died prior to him. Inside of each of the basahts, sticky rice and other food items were placed for "Phii" (spirits, ghosts). On the table alongside of the bashats were offerings to the Monks such as sahts, tea kettles, candles, soap, matches, and pillows. Offering these to the Monks along with money would earn merit for the deceased people to help them on their journey to the next life. Merit will also be earned by the people who contribute to the offerings. Later in the afternoon the basahts as well as offerings were carried on the men's shoulders in a procession to the Wat. The procession was typical for Isaan - loud music, dancing, and drinking whiskey or beer. It was a celebration like any other more traditional recognized in the West as for happier events. The basahts will remain at the Wat outside of the buildings for about a month. The offers will facilitate the acceptance of the departed into the spirit world. After the basahts have decayed to some point, the Monks will take care of disposing of them. It may appear intrusive for a stranger who is the only foreigner at this type of event, who is a Christian and not a Buddhist let alone an Animist, to be walking around taking photographs. It may appear to us that way but not to the Lao Loum people. The man's family took me by the elbow and brought me closer to take photographs of anything that I wanted to. They were concerned about me having something to eat. People kept offering me beer and whiskey. I did not feel like a stranger or any bit uncomfortable for long. They readily and willingly answered all questions that I had - of course Duang had to do a great deal of translating! I am constantly amazed and surprised at the openness and friendliness of the Lao Loum people. Towards the end of the afternoon, there was another religious ritual. The deceased man's family went up on stage and kneeled down facing the people. Two large photographs of the man and his wife were held so that the people could see. A large metal tray of food and drink as well as candles and some plant offerings were also on the tray. These were to help the man on his journey up. The relatives were praying as the female singer and khene player performed a traditional Lao funeral song. Once in a while, some of the people in the audience went up to the stage to offer condolences and money. It was a very touching and fitting tribute. My brother-in-law then performed a requested song dedicated to the deceased man. After what we thought was going to be a typical show but turned out to be another insight into the rich tapestry of Lao Loum culture and life, we returned home. Today as I finish this blog, I will go out and wash the new truck. After driving out to Tahsang Village the other day, the truck needs cleaning however according to Duang, the truck could not be cleaned for three days after it was blessed. I can't complain - it wasn't like when we moved into our house and had to wait for it to be blessed before we could ...

I've seen ...

A big hit in 1970 was "Fire and Rain" by James Taylor.  It seemed just about anytime of the day or night it's lyrics could be heard in and around the University of Rhode Island - as well as many other locations around the world I am certain.

"I've seen fire and I've seen rain
I've seen sunny days that I thought would never end
I've seen lonely times when I could not find a friend ... "

In my life, I too have seen fire and I have also seen rain.

I have seen sunny days that I thought would never end - literally and figuratively.

I have seen lonely times when I could not find a friend.

Although James Taylor did not mention it in his song, I have also seen many wasted days with people who I thought were my friends.

Those were all learning experiences and became the foundation upon which my life has been built.

Since I was 9 years old, I have been photographing my world.  I started with an 8 or 10 shot Kodak box camera with a fixed lens.

As technology evolved, so did my cameras change.  My first 35mm camera was a Kowa 35mm circa 1968 which I still have.

I have always had a wanderlust and using a camera has allowed me to share the sights and scenes that I have encountered along the way.

Today with the wonders of digital photography and the Internet, I am able to share so much and so much easily with so many people - throughout the world.

As I have matured, my photography has also matured.  Prior to 1987, I estimate that 90% of my photographs were of landscapes and animals.  Since then, my photographs are more like 90% of people and 10% of landscapes.

Hamar Maiden in Ethiopia

My goal and ambition in photography are to show extraordinary people doing ordinary things.  In so doing, I wish to show how different people can appear, to provide a glimpse of other cultures, to celebrate the diversity of mankind, and to demonstrate that despite our appearances we are so much alike.

 

Suri Women Smoking in Ethiopia

 

I consider my work to be documentary style photography in that my goal is to capture a real and true moment at a specific point in time; sort of like “If you had been there then, this is what you should have seen”  As such there is very little posing, imposed direction or post processing manipulation in my work. 

Bhutanese Monk Preparing for Cham Performance

 Although my genre can be considered documentary photography, which some people believe can only be done in black and white, I prefer to work in color for no other reason than the fact, for me, color more accurately and more completely captures the scene.

Cham Performance in Central Bhutan

 My journeys now are to find, witness and photograph those unique cultures, people and rituals which define the limits of the human experience.  Mankind is immensely diverse and with countless perspectives.  I have the opportunity and resources available to seek them out.  I enjoy sharing these findings with other people.

Devotee Participating in Vegetarian Festival, Phuket, Thailand

 Many of the opportunities that I have to photograph people and to begin to learn of their culture as well as way of life are at festivals and special events.

Life events such as weddings, funerals, initiations, ordinations define a person's life and typically showcase a culture.  These are events that a people revere and are typically proud of.

Hmong Girl at New Years Festival in Laos

 In my quest to show extraordinary people doing ordinary things, I have to the opportunity to learn some and to start to understand a little of people's religions.  I have discussed and witnessed Animist, Brahman, Hindu, Islam and the various traditions of Buddhism with practitioners, devotees, and clergy.

I avoid discussing politics for it seems to be more an emotional issue than one's faith.  Most people are very willing to talk to you about their religion.  If you know a little about their religion to begin with and show respect, it is a great ice breaker in getting to know people.  Showing respect is not the same as agreeing with what is being shared with you.  Showing respect is accepting what you are being told as what the people believe and how it guides their daily life.

Monks in NE Thailand

Most of the events and opportunities that I have seen have been happy, joyous or, at worst, solemn occasions in the lives of the people.  In Thailand several of the occasions have been funerals.  The funerals are much different from the funerals that I had attended in the USA.  Several of my blog entries are about the funerals and funeral ritual of Theravada Buddhists here in Isaan.

A Mourner in NE Thailand

My main concerns in photographing the people is that the photographs be truthful in the depiction of the people, their cultural and most importantly - be respectful.

Shan Boy Being Prepared to Become Buddhist Monk

"I've seen fire and I've seen rain
I've seen sunny days that I thought would never end
I've seen lonely times when I could not find a friend ... "

However, I have seen things that I could not photograph.

I could take a photograph that was staring at me in the face - a photograph that was reality.

But I could not take the photograph that I felt was exploitative and defined the limits of what I can control. 

It was last October on the Sahel in Chad, Africa.  I was attending the Gerewol Festival - the annual gathering of the nomadic Wodaabe people.

Wodaabe Men at Gerewol Festival, Chad

Wodaabe Young Woman Singing

 It was around lunchtime when a few of us wandered back to our campsite and sat in the dining tent charging our batteries - literally and figuratively.  Occasionally tribes people would wander by close to our tent on their way to and from their campsites.  This was an opportunity for them to observe some foreigners up close and in their natural surroundings - tables, chairs, electric fan, generator, bug netting ...  When traveling it is very important to know, understand, and accept that we are just a subject of curiosity as the people that we travel to see.

A small group of young women and children came by and stopped to take a closer look at us.  We left the tent and approached them.  It was all pleasant and light until I saw a young mother and her baby.  The mother appeared to be around 15 or 16 years old.  The only reason that I knew that she was a mother was the fact that was carrying a newly born baby tenderly and affectionately.  The mother showed no signs that her milk had come in.  The baby was very malnourished.  Its ribs showed through its thin translucent skin and its eyes were sunken into the skull orbs with an empty glassy stare about them.  This baby was in crisis and suffering.  It was too weak to even cry. It was obvious that this baby was starving to death.

Healthy Wodaabe babies are fed a water sorghum mixture from an open cup.  This new born was not able to eat that and needed more nutrition than that.

 

Wodaabe Mother Feeds One of her Young Twins

 This put an entirely somber air about the encounter.  I realized that there was nothing that I could do to save or help this child.  My friend, a doctor, could not do anything to save or help this child.  This is the life that many people suffer through in this world - short and suffering through no fault of their own.

This poor child would be dead, most likely, by the end of that day.

There was nothing that we could do but to be respectful, take no photographs, and make a controlled return to our dining tent - more somber and aware of the fragility of life.

It is a moment like that which puts our life into a completely different perspective.  Our powers to do good are limited.  We can not always get what we want.  We are often not in control. Life is ...

Saddhu - A Hindu mendicant, Holy Man

Siddhattha Gotama, an Indian nobleman of 5th century BC, had a life crisis at the age of 29.  He had a sheltered life and all the material wealth one could expect.  However outside his palace he encountered a very sick person, an old man, and then a corpse.  He realized that he could not do anything to help.  He then came upon a mendicant, a holy man, and decided to renounce his wealth and life to become an ascetic. For 6 years, Siddhattha lead the life of an ascetic but found no answer or solution to his question of why there was suffering in life. He eventually realized that the path to peace was through mental discipline. He sat meditating beneath a ficus tree until he awakened -  achieved enlightenment. From that time on, he was known as the Buddha.

The Buddha taught the "middle path" as the key to life and happiness. - the road to enlightenment.

The incident in Chad made me wonder why there is such suffering of the innocent in this life.  I had considered becoming a children's doctor when I was young but knew that I was not strong enough to accept that babies would die despite my efforts to save them.  I became an engineer instead - far less emotions and simple universal truths to deal with. I know and accept that a made the proper decision for me.

From my Islamic friends, I have learned to accept the ways of God. "Who are we to question the way of God?"  I am familiar with the "right and straight path" and incorporate elements of it into my life.

My Christian faith provides comfort in a world with suffering. There is always a better day coming.

Now as a much older man, I accept what I have seen - the bad as well as the good.  I take comfort in knowing and trying to ensure that I do the best that I can and especially in "doing no harm".

Tiji Festival 2019

 

In 2019, I went on three major journeys to photograph "ordinary people doing extraordinary things".

The first journey was at the end of May.  I returned to Upper Mustang, "The Former Kingdom of Lo", for the third time in three years ostensibly to witness and document a major festival, Tiji Festival" held in Lo Manthang.

The Tiji Festival is one of the two major festivals held in Lo Manthang each year.  It is held typically at the end of May and early June, prior to the start of the rainy season.  The other major festival, which I attended the previous year, is "Yartung Festival, which is held at the end of the rainy season in August.

In the 17th century the King of Mustang invited the Sakya Trizin (Holder of the Sakya Throne) in Samye Monastery in Tibet, the home of Vajrakila sacred dance, to reside at the Chode Monastery in Lo Manthang. The Tibetan culture and tradition is very strong in Mustang.  Today it is said that Upper Mustang is more like Tibet than the post WWII Chinese dominated Tibet of today.

While at the Chode Monastery, the Sakya Trizin performed a special Vajrakila ritual for the well being of all conscious as well as mindful beings such as divinities, humans, animals, tormented spirits, and denizens of hell.  He started a Cham, sacred Vajakila dances, associated with meditation.

Since that time in the 17th century, the Monks of Chode Monastery have been performing the dance and rituals.  Just as the Chams of Bhutan, every intricate movement, gesture, and expression of the dancer is prescribed and holds significant meaning.  In performing the Cham the Monk dancer has meditated to become the deity that he portrays.

The Tiji Festival, "Prayer for world peace", is a very religious Vajrayana Buddhist purification ceremony and ritual that commemorates the legend of a son who defeated his father in order to save the Kingdom of Lo.  The son, a deity named Dorji Jono, fought his demon father who had brought drought which caused famine in the land.

The Tiji Festival, which is held at the end of the dry season and the start of the wet growing season, commerates the victory of good over evil.

The Tiji Festival is a three day event.  In 2019 the first day of the festival was May 31st.  On the morning of the 31st, I attended a puja, a religious ritual, at the Chode Monastery.  I did not take any photographs because photography is not allowed UNLESS you had purchased a special permit just for that event.  If I remember is was something like $100 for two hours.

Unfurling the Thankla

In the afternoon, the ceremony started with a procession of costumed Monks from the monastery to the courtyard south of the Palace Gate and East of the Royal Palace.  I had been informed that the festivities would commence at 1:00 PM.  I arrived early, around 12:00 PM in order to not miss anything.  The area for spectators was already rapidly filling with people - locals as well as tourists.  I found a good location and sat on the cobble stone paving to await the start. 1:00 PM came and went.  I spoke with some people and they informed me that the ritual would start around 2:00 PM.  2:00 PM came and went.  I spoke with a monk that I know in Lo Manthang and he informed me that the start would be at 3:00 PM.  3:00 PM came and went.  However, at 3:30 PM the festivities actually started.  The wait and confusion is fairly typical for events in Upper Mustang.  Waiting is not all that unpleasant when you are surrounded by such beautiful scenery, ancient buildings, interesting local residents, and perhaps just as important - protecting your vantage point from the ever increasing number of spectators.

A Grandfather Escorts His Grandson

Monks Arriving at the Festival Site

Monk Performing Cham

 

The second afternoon, was highlighted by unfurling the ancient Thangka.  The ancient tapestry is said to be 400 years old.  It depicts the image of the Padmasambhava also known as Guru Rinpoche.  Guru Rinpoche was an 8th century Buddhist master.  He constructed the first monastery in Tibet.  He he is widely worshiped as the second Buddha by devotees of Tibetan Buddhism, typically found in Tibet, Nepal, Bhutan, and the mountainous areas of India.

Devotees of Tibetan Buddhism believe that viewing the sacred dances and the thangka brings them peace as well as prosperity.  The chams performed during the Tiji Festival cleanses Lo Manthang and surrounding area of evil spirits.

Unfurling the ancient thangka of Guru Rinpoche

The afternoon of the second day of the Tiji Festival, is filled with sacred dances, Chams.  The Chams performed on that day are more energetic and lively than the ones performed the previous afternoon.

Local women pay their respects to Guru Rinpoche

Lamas play cymbals and blow radong (long horn)

 

Monks Performing Durdag Cham - Lord of the Cremation Ground Dance

Lord of the Cremation Ground Dance

Young Monk Performs  Cham

On the third day of the festival, June 2, involved more sacred cham performances at the festival site.  At approximately, 5:00 PM there was a procession lead by the Lamas from the festival site through the streets of Lo Manthang to a field outside of the village.

Inside of Lo Manthang, Lamas beat drums and chant

At the edge of town, the man who many people recognize as the King stopped and lit the musket held by his bodyguard.  The matchlock musket erupted in a thunderous clap and filled the air with copious clouds of white smoke along with fragments of paper.  The firing of the musket is to banish evil from the town.

The "King's" Bodyguard Holds and Ancient Musket that the "King" Has Just Fired.

Once the procession had cleared the village of Lo Manthang, the ritual was concluded in an open field with the snow capped Himalaya mountains as a backdrop.  Several times, the ancient matchlock muskets were fired to signify the destruction and defeat of Dorjee Jono's evil father for the benefit of Lo Manthang and the Lowa people.  Firing of the muskets also banished any current demons from the region.

Outside of Lo Manthang, a man loads his ancient musket

Men Prepare Musket to be fired

Ramming the Charge

I am glad that I attended the Tiji Festival.  It was a interesting and unique experience.  

Would I return to the Tiji Festival?

Having "been there and done that", I can honestly say that I would not return to the Tiji Festival.

The ritual and ceremony met all my expectations.  The photo opportunities met my needs.

The local people were friendly and very photogenic.  It was a pleasure to see some friends once again and to make some new friends.

However, I did not completely enjoy my visit like during the previous two journeys to Lo Manthang.

The problem on this visit were the other foreign visitors.  There were not necessarily a great number of foreign visitors but I estimate that there were approximately 200 foreigners.  For a "town" of 500 residents, the amount of visitors made a big impact.

Two hundred visitors in the confined space of the Royal Palace Courtyard along with the local people attending THEIR festival was difficult.

I can tolerate the number of visitors.  I can even live, but grudgingly, with some of them wearing bright yellow or red jackets - who wants  photographs of an ethnic festival with brightly dressed foreigners conspicuously in the background? I always attend dressed in tan and black to minimize my visual impact on others.

What I have a low tolerance for and have difficulty in accepting is the poor behavior of  some visitors.  Granted that most visitors behave properly but there is a certain percentage of people who behave poorly.  The greater the number of people in any group, the greater the number of miscreants. I have also found that certain nationalities also tend to be more prevalent to poor public behavior.

Americans used to be considered to be the world's worst tourists.  They have been superseded by Chinese, South Korean, Russian, and German tourists.  I suspect that Italian tourists could also outrank the Americans now.

The Tiji Festival is highly publicized and touted for tourism to Upper Mustang.  Although Upper Mustang receives approximately 3,000 visitors a year, the vast majority of them arrive for the three day Tiji Festival.  Most have not done their homework as to what the festival is about, and most of all how sacred and important it is to the local people.

The festival is for the local people.  They believe that just by attending and witnessing the ritual, they will receive blessings and merit.  The festival is not a commercial event to attract tourists and their money.

Some of the visitors that I observed behaved as if the festival was being conducted for their benefit and entertainment.  That did not excuse their boorish behavior.  On the right hand side of the courtyard, there were a series of well made long benches with red plush cushions on top of them. HINT.  HINT!  They were obviously not intended for tourists!  Other than the chairs set up on the opposite side of the courtyard with "VIP" signs on them, there were no other seating arrangements at the performance venue.

I realized right off the bat that these benches were for the Monks.  Taking advantage of that, I stood right behind them with my knees against the bench - I knew that the young Monks would not be standing and I would have an unobstructed view of the ritual.  

Many tourists came and sat on the benches before the start of the ritual.  Perhaps they did not know or realize.  Some of the tourists sat and refused to move even when they were told that the benches were for the Monks.  As the young Monks stood before them, they would not move.  Even when they were informed by the local people they refused to allow the Monks to use the benches.  Only after an authority figure in a uniform arrived did they reluctantly vacate the benches.

The area of the courtyard where the cham is performed is sacred ground having been purified before the start of the ritual and marked out in two large concentric red lines placed by a Monk pouring the red liquid on the cobble stoned courtyard.  This did not stop some tourists from sitting in the space and refusing to move or respect the area when informed ...until an authority figure appeared with a baton to move them.

Some people behaved even more disgracefully.  There was one Chinese female tourist who kept violating the sacred space to squat and get "HER" shot.  Her presence at times interfered with the movement of the performers. Despite protests from local as well as other tourists she persisted with her obnoxious and inconsiderate behavior.  She became well known and despised throughout the festival.

One foreign man would stand in front of the seated local people at the edge of the audience obstructing their view.  He was not there for a short period of time to take a photo but to watch the ritual!  At other times I saw him placing his hand on local people to move them.  

These were all behaviors that I had not observed in Lo Manthang during my other trips.  It was not an environment that I enjoy or prefer.