Pha Kwan

Pha Kwan (Pah kwan)  Used In "Marriage" Ritual

I have written that I do not necessarily believe everything that I learn and experience in my life here in Southeast Asia but then again that is also true of my life back in the USA - perhaps even more so because language is not such an issue for me over there.  However I strive to be truthful and accurate in what I have observed and experienced here.  I leave it to the reader to come to their own conclusions based upon the facts that I have shared.

Last week I witnessed the preparations for the Bone Party of a villager in Tahsang Village, my wife's home village.  A big part of the preparations, along with preparing food, making offerings for the upcoming ritual, and building basahts, was making the banana leaf and flower centerpiece for the ritual.  For a long time I have referred to this arrangement as "bai sii su kwan" or "pahn sii khawn".  I did not make it up, this is what I was told by my wife or at least what I heard her tell me.

Duang is ethnic Lao - a heritage and culture more in line with the people who live along the lowlands of the Mekong River in Lao than the majority of Thai people.  The people here speak "Isan" - actually Lao amongst themselves and speak Thai when dealing with government and "high class" people.  As such Duang knows two words, sometimes very different words, for everything.  Two words that she has to translate into English for me to understand.  Take for instance - Jack Fruit, one of my favorite fruits.  In Lao it is, or what sounds like to me - "Buck mee" but in Thai it is or once again sounds like to me - "koh num".  I have mentioned a couple of times, "or what sounds like to me", this is of great importance especially in being able to write an Anglicized version of the word.  But it is extremely difficult here - Isan has six tonal variations for saying words.  The way you say a word completely changes its meaning - talk about apples and oranges!  Thai is also a tonal language but has ONLY five ways of saying a word. This complicates communication at times - all the time when you can only distinguish three of the tones most of the time.

Two pha kwan for Bai Sii related to casting Buddha statue

Well I now learn that what I had been calling "bai sii su kwan" or "pahn sii khawn" is actually "pah kwan" or/and "pha kwan".

Pha kwan is an ornate floral arrangement consisting of banana leaves, ornate pressed metal bowls either silver or gold colored (gold is typically used for more auspicious ceremonies), flower buds, flowers, and pieces of cotton string.

Pha kwan are the centerpiece(s) of an ancient ritual of the Lao peoples (including their cousins now living in Isaan (Isan, Esan, Esarn, Isarn).  The ancient ritual, Bai Sii (Baci, Su Kwan or in the case of my wife - "Bai Sii Su Kwan") harkens back to the time when Animism was the religious belief system of the land - in the time before Brahmanism, Hinduism, and eventually Buddhism arrived.

Bai Sii (baci) rituals dominate life here in Isaan even today.  Bai Sii rituals are conducted to mark significant events in an individual's life or community events.  Bai Siis are performed for marriages, prior to the ordination of a novice Monk, birth of a child, a Bone Party, to heal or cure, to celebrate recovery from illness, to wish good luck before a grand journey, to honor visitors, and to celebrate a success.

It is believed, still today, that there are 32 spirits that inhabit the body.  These spirits are necessary to maintain health, wealth, and fortune.  Sometimes some of the spirits will wander off which creates problem for the individual.  A bai sii ritual is conducted to call back the wandering spirits and to ensure that they remain in place by wrapping around and tying the right wrist of the person with short pieces of cotton string - sai sin.

Elderly Female Villagers Making Pha Kwan Components

The creation of the Pha Kwan is an integral component of the Baci ritual.  The making of the pha kwan is typically the work of the elderly women of the family and village.  They typically sit on top of low wood platforms of rough wood or of bamboo to produce the components for the pha kwan.  If they do not position themselves on the handcrafted platforms, the elderly women will work upon woven reed mats, sahts, placed upon a tile floor.

Assembling a Pha Kwan

One woman is recognized as the master or best Pha Kwan.  She is responsible for taking the various components created by the other women and assembling them into a completed pha kwan.  The center of the pha kwan is a cone created from many banana leafs wrapped, twisted, and held together with homemade pegs fashioned from bamboo.  The large cone is placed in the center of an ornate pressed metal ceremonial bowl.  Scraps of banana leaves are bunched around the cone to secure it in the bowl or a banana leaf covered foam ring is placed over the cone and against the interior of the bowl .  Although similar, pha kwan reflect the style and experience of the individual and community that create them.  The often used Thai expression of "Same, same but different" definitely applies to pha kwan.

The other elderly women associated with making the pha kwan were occupied with making smaller cones, placing flower buds at the tips and stringing them together.



Duang's Aunt At Work

The strings of small banana leaf cones will be shaped to form wing like shapes attached to the central cone of the pha kwan.

Soaking Wing Like Structures To Keep Them Fresh

Attaching the Wing Like Structures to Central Cone

Plucking Buds To Attach to Banana Leaf Cones

One of my favorite models in Tahsang Village was part of the group of women working on the pha kwan to be used the next day for the Bone Party ritual.  There are a small group of people that I get a great deal of satisfaction photographing.  It is interesting to document the progression of this life for them.

The baci ritual is intended to benefit an individual - either living or dead.  However, as often in the case here, it is not what it first seems to be .  Besides benefiting the individual, the baci ritual also benefits the family and community by strengthening their bonds - just as the bonds of the sai sin contain the recalled spirits of the individual. Harmony of the community as well as within the individual is a highly respected and a desired state for the ethnic Lao of Lao and Northeast Thailand.

Korb Siarn Khru Ceremony In A Small Village

Back in March, my wife and I went on a special trip to the area west of Bangkok.  The main purpose of our journey was to observe and experience the Wat Bang Phra Tattoo Festival.  As I learned, the main purpose of the Wat Bang Phra Tattoo Festival is to conduct a Wai Khru ceremony.

In a Wai Khru ceremony, devotees pay homage and demonstrate their respect for their teachers and the deities associated with their art or practice.  The term, "teachers", is not restricted to the people who are employed to teach reading, writing, and arithmetic.  Teachers in this sense of the word includes all those that have instructed, inspired, and trained others in a wide variety of matters.  Buddha is considered to be the greatest of teachers.  There are teachers of many things such as music, dance, martial arts, astrology, traditional healing, and magic.

The Wai Khru ceremony is not a Buddhist ceremony although Buddhism is often involved in the ritual.  The origins of the Wai Khru ceremony are in the Animist and subsequent influence of Brahmanism.  Animism was the original religious belief system of the native peoples of Thailand and in particular the inhabitants of the region referred to as Isaan (Northeast).  The history of Southeast Asia is fraught with migrations, wars, invasion, and subjugations. One of the consequences of the turbulent past was the spread of different religions and philosophies.  One of the religions that spread to Thailand was Brahmanism, the precursor of Hinduism, originating in Northern India but most likely spread in Thailand from Cambodia as part of the Khmer Empire.

Rather than eliminating the former Animist practices, beliefs and rituals with the arrival of Brahmanism, the old traditions were assimilated into the new system.  The same thing occurred later when Buddhism arrived from Ceylon.

This all makes for a very interesting and quite often confusing religious system which is practiced here in Isaan today.  Today, 95% of the Thai people are Theravada Buddhists but a vast majority of the Thai people's religious beliefs, practices, as well as rituals are vestiges or heavily influenced by Animism and Brahmanism.  The Wai Khru Ceremony is one example.

Table of Offerings for Wai Khru Ceremony - Tahsang Village

At the Wai Khru Ceremony conducted at Wat Bang Phra, the energy and powers of magical tattoos, called "Sak Yant" were renewed.  The former Abbott of Wat Bang Phra, Luang Phor Penn, was world famous for the powers of his tattoos.  Thousands of his devotees and thousands of foreigners make the pilgrimage to Wat Bang Phra for the Wai Khru ceremony.

My ambition and goal in photography is "to show extraordinary people doing ordinary things.  In so doing, I wish to show how different people 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"

Attending large and well known events such as the Wat Bang Phra Tattoo Festival provides opportunities to meet my ambition and achieve my goals in regards to photography.  However I prefer the smaller, more intimate venues where there are not television cameras, reporters, or thousands or even hundreds of tourists.  These events and venues, where the people are conducting rituals for their own benefit offer much better opportunities to experience and better understand the event and its impact on the people.

Living in Thailand and being married to an ethnic Lao, gives me many opportunities to experience and photograph "extraordinary people doing ordinary things."  Often I have opportunities to experience and photograph "ordinary people doing extraordinary things"  Often my wife will get a phone call from the extended family notifying her of some ritual, event, or thing that they believe that I would like to photograph.  Just as new religious systems have been assimilated, I have been assimilated into Duang's extended family.

Such an opportunity occurred on May 1.  Duang had gotten a call earlier in the week that a Wai Khru Ceremony was going to happen at the "Outside" Wat in Tahsang Village.  We drove out to the Wat under the bright and hot sun through the parched sugar cane fields to the "Outside" Wat (the Wat outside of the village as opposed to the Wat inside the village)

Pig's Head Offering

At the perimeter of the Wat's grounds, near the small huts were the Monks sleep, we went to the small shrine.  We had gone to the small shrine a few times for special rituals where Duang and her friend would be doused with buckets of water by the Monk in a special ritual and when Duang's brother received some special blessing while wearing an ornate mask.  Visiting this shrine is not a common occurrence.

Three pavilions had been erected around the shrine with plastic chairs set up for people  to sit out of the strong sun light.  In front of the shrine a large folding table covered with a white cloth had been set up.  Upon the white cloth covered table there were many objects associated with the upcoming ritual.

There was a Pahn Sii Khwan, a centerpiece made by local women out of fresh banana leaves, jasmine buds and chrysanthemums, along with a smaller handmade arrangement on the table along with food offerings to the spirits and deities. The main food offering was a  cooked pig head.  Offerings of a pig head are not common and typically reserved for special occasions. There were also offerings of eggs, pineapple, cooked prawns, sweet potatoes, coconut, cooked duck, oranges, limes, bananas, mangoes, prepared bananas, sticky rice and coconut wrapped in banana leaves, and some bowls of special desserts.

Ruesi Mask - "Siarn Ruesi"

The table also had a silver colored pressed metal ornate tray upon which rolled up sii sein string, a tiger skin cloth and a full life sized Ruesi mask (Siarn Ruesi) and a pumalai of chrysanthemums along with jasmine buds.  The items all symbolize things for and in the ritual.  Pumalai symbolize and celebrate beauty of this life but as they age and deteriorate they remind people of the impermanence of this life as well as the fate that awaits all of us.  The tiger skin patterned cloth is symbolic of Ruesi, hermits of the forest some of who make Sak Yant (magical tattoos). In another  silver colored pressed metal ornate tray containing the sweet potatoes were lotus flower buds, white candles and joss sticks. There was also a large tray of chrysanthemum petals on the table along with an ordinary serving tray of pumalai.

The young Monk of the Wat performed an typical offering ritual outside at the white covered table while devotees sat in chairs underneath the pavilions.  After completing this part of the ritual, he went inside of the shrine for the remainder of ceremony.

Devotees At the Wai Khru Ceremony

Ruesi Shrine

The Ruesi shrine was very congested.  One wall of the room was covered with statues and masks related to Ruesi.  Ruesi is a hermit sage that is prominent in several legends as well as stories in Thai folklore.

Ruesi was and are hermit sages who spend their time meditating and developing their psychic powers - sort of like wizards.  They collect magical herbs, and minerals.  Using magical ingredients they produce love charms, spells and powerful amulets. The goal of the Ruesi is to help others have a happier life by telling fortunes, conducting rituals and making spells to reduce the effects of bad karma.  Ruesi also are able to ward off evil spirits.  They also help people by protecting them from enemies.  Certain rituals performed by Ruesi can bring good luck and fortune to their devotees.  Some of the Ruesi make Sak Yants, the magical and powerful tattoos know throughout this world.

I was about to dip my toes, if not enter, into a new world, the world of the occult in Thailand - "Saiyasart" (waes -magical spells).

As Dorothy said in the Wizard of Oz - "Toto, I've a feeling that we're not in Kansas anymore" or at least any parts of Kansas that I visited some 20 years ago!

One of the most important Ruesi rituals is performed once a year is the Korb Siarn Khru - laying the Ruesi mask of the master teacher, Ruesi Por Gae, on the devotee  The Korb Siarn Khru is performed during the Wai Khru Ceremony.  The Siarn Ruesi mask is a full sized mask with head dress with an open mouth, three eyes, two teeth sticking out of the mouth, a moustache, and a beard.  There are also masks of other deities within the Ruesi pantheon - some of them being tigers, elephants, yaks (giants) and other creatures.

 

 

Inside of the shrine there was a matrix overhead formed by stringing sii sein  across the room in a checkerboard pattern.  Where the sii sein intersected, separate lengths of sii sein were coiled up.  As the devotees entered the shrine they uncoiled the sii sein and wrapped the free length around their head connecting them physically and spiritually to the Buddha image in the coroner of the room, the Ruesi image and the items used by the Monk in the ritual.

As their turn arrived the devotees would place themselves in front of one of the two Monks involved in the ritual.  Once in place they would make an offering and give it to the Monk.

Making Offering

After accepting the offering, the Monk would start chanting.  It was a special chant called a "Kata".  Chanting a Kata is necessary to cast a spell.  As the Monk was chanting, he selected a Ruesi mask and placed it over the face and head of the devotee.  As the Monk's chanting became louder and more animated, the devotee tensed up with his arms and hands becoming rigid as if going into a cationic state or becoming possessed.

Placing a Ruesi Mask On A Devotee

Monk Chanting A Special Kata To Cast A Spell

The devotees would grunt, howl, and screech the sounds of the animal or deity that was possessing them - their spirit.  The devotees would then start to writhe, crawl, jump, and hop as the spirit took control of their body.  To prevent damage to the devotee, Monk, observers and the shrine, layperson assistants flanking the devotee, would restrain the devotee as the possession reached its apogee.  The Monk would then blow upon the devotee to energize the Sak Yant tattoos and to complete the transference of the spell.  The Monk would then remove the mask.  The devotee, physically and emotionally spent, would then perform a wai (bowed, raised hands clasped in prayer position - Thai demonstration of respect and gratitude) before leaving the shrine.

So what was that all about?

In the Korb Khru ritual, devotees believe that they receive very powerful blessings, are rid of evil influences and black magic is eliminated,  In addition, the merits and strengths of the ancient Ruesi Por Gae, the master teacher of all Sak Yant practitioners.  The Master Teacher, Kroo, protects devotees of his teachings that have passed through the ages amongst the teachers from word of mouth.

I learned from Duang that the young Monk at the "Outside" Wat had studied under Luang Pi Nunn at Wat Bang Phra.  People often remark that it is a small world obviously referring to this physical world but apparently the spirit world is also somewhat finite.

Unlike the Wai Khru Ceremony at the Wat Bang Phra which lasted approximately one hour, the Korb Siarn Khru and subsequent Wai Khru Ceremony at Tahsang Village lasted from 9:30 A.M. to 3:00 P.M.  People, all of them from local villages, arrived by motorbike or pick up truck.  There were no tourist vans or tour buses. It was a event for ordinary people - local people.  It was an extraordinary event - a great opportunity for photography and a special opportunity to experience a unique aspect of Thai culture.

This was just a glimpse into the realm of the occult here in Isaan.  Interestingly the occult here is related to doing good and benefiting people whereas my previous view of the occult in the West was that it was related to doing evil.  My goal now is to learn more about Ruesi and the associated practices from the young Monk at Tahsang Village.

There is always something to learn and experience no matter where you are or how old you are if you are only willing to get off the beaten track and interact with the ordinary people.



Dying In Isaan - The End of Days

WARNING:  This blog contains images that some people may find disturbing or perhaps offensive.  The photographs of death are documentation of the rituals and customs of the ethnic Lao people of Northeast Thailand.  These photographs were taken at the request of my wife and with the acceptance of the family.  I was not alone in taking photographs of this nature.  The intent in sharing the photographs and observations of the rituals is to describe a culture that many people may not be familiar with.

Duang's 76 year old father has been dying since July.  A lifelong smoker and a heavy drinker, he had been in ill health for a long time.  But it was in July that his health deterioration accelerated.

He had been hospitalized several times only to be released to return to his home.  I do not know what his diagnosis was but according to Duang "his insides no good"  Upon pressing her further as to what was wrong with her father, she said that she had seen and x-ray and one of her father's lings had "too much white inside".  It seems that her father had lung cancer.  Given his history of smoking, it seems to be a reasonable assumption.

The preceding anecdote give a glimpse into the state of health care for the majority of people here in Isaan.  Patients and their family are not fully informed of the condition or alternative treatments - much like US health care was in the 1950s - "The doctor knows all and knows best.  Details will only confuse the patient and people"

There is a stereotypical belief that "Life is cheap" in Asia.   I have not seen evidence of that during the seven years that I have been in Southeast Asia.  To the contrary, I have witnessed the love, care, and nurturing of the people for each other.

The Buddhist attitude towards death is best expressed by Wade Davis, a renowned Canadian Anthropologist and contributor to several National Geographic documentaries, in his documentary series "Light At the End of the World" ... "The Buddhists spend all their lives getting ready for a moment that we spend most of our lives pretending does not exist, which is the moment of our death" 

Here in Isaan, death is a milestone of life which is familiar to and accepted by the the people from a very early age. The conclusion of this life, which for many people has been very difficult, presents the hope as well as opportunity for a better and easier life in the future - another step towards enlightenment.

As I witness the pain and suffering of people in the West as they artificially struggle at great costs; emotional, suffering, and monetary, to delay the inevitable, I often give pause to contemplate the best way to live and die.  Here in Isaan, death comes quicker due to a lack of money and facilities. Surgery and chemotherapy were not considered to be an option for Duang's father due to concerns over quality of life issues, a lack of financial resources, and a rather accepting attitude towards the inevitability of death.  At what point should we allow ourselves or others to let go and conclude the suffering?  For me, accepting the inevitability of death and deciding to not needlessly prolong it does not constitute devaluing life let alone causing life to become cheap.  The care, love, and respect that was given to Duang's father in his final days indicated to me that his life was in no way considered to be cheap rather it was cherished and respected.

Duang's father went back into the hospital on Monday 18th November.  He had not been eating for a few days and was prepared for his death.  He went to the hospital because he had difficulty breathing and wanted to die at the hospital.  He was admitted into the Intensive Care Unit at the Kumphawapi Hospital.  Duang was given a list of items to purchase for the care of her father in the ICU.  Here in Thailand at the smaller hospitals where the local people go for care, family and friends are responsible for the non-medical car of the patients.  Family and friends bathe, dress, and change bed linens for the patient.  They also are responsible for assisting the patients to the bathroom, emptying bed pans and urine collection bags.

Duang returned from the hospital Monday night with her son and his wife.  She said that her father was on oxygen and that they would give him blood transfusions in the morning.  Tests had been performed, family members screened and identified as blood donors for the morning.  He then would be released to return home after being examined by the lead doctor.  Duang's son and his wife stayed at our home since it would be an early wake-up in the morning.

At 6:00 A.M., our daughter-in-law knocked on our bedroom door.  She had gotten a phone call from the family in the village informing her that Duang's father had been taken off of oxygen and would be sent home after the hospital doctor had examined him.  Duang, her son and his wife left immediately.  Duang requested that I drive out to either the hospital or the village after I had showered, shaved and eaten breakfast.

Duang later called me to inform me that her father had returned to his home in Tahsang Village.  After the one hour drive, I arrived at the village around 10:00 A.M. to participate in the death watch.

Death watch in Isaan

Arrived at Duang's parents home to find her father laying upon a makeshift bed on the tile floor in the main room of the house surrounded by family members.  His hands laid in his lap clutching a wad of baht, Thai currency.  The money was given to him for the journey that he was about to undertake.  The money along with other offerings will be cremated with him.

There was a very strained atmosphere in the room.  People were tense awaiting the inevitable. Many of the people had tears in their eyes but every one was reserved as well as in control of their emotions.  There was no sobbing or audible crying.  There was a great deal of caring, concern, and tenderness.  Duang's father was still alive but seemed to be comatose.

As the youngest daughter, Duang is responsible for taking care of her parents.  As such, she took the lead during the death watch and for all the activities that occur after the death.  I was amazed and proud at her strength, tenderness and dignity - not that I did not expect it.  However one does not really know exactly how they or any one will perform when confronted with extremely difficult challenges until they actually occur.

Duang speaking to her father

A great focus of the death watch was determining if the person had died.  Duang periodically placed her finger under her father's nose in an attempt to determine if he was still breathing.  At other times she would touch his arm or his forehead.  Her older brother also did the same.  Other family members would arrive and touch Duang's father and speak to him - pretty much saying "good bye and good luck to you".  Duang also spoke to her father in an attempt to determine if he was still alive.  She also was asking him to stay alive until her son, his oldest grandchild, had returned to the home.  Duang's son had driven off to pickup up one of his cousins to participate in the death watch.  It seems that in the ethnic Lao culture it is important to witness the death of a loved one.  Unfortunately Duang's son was not present at the time of his grandfather's death.  From Duang I learned that her son was very upset but he expressed his grief in private.

I had never been a part of a death watch before.  Just as in America where popular culture makes such a daunting and intimidating spectacle of witnessing child birth for men, I was conditioned to be apprehensive about witnessing the death of a person.  I witnessed the birth of my first son to support my wife who was far from home and family.  After seeing and reading so many stories of men passing out when women gave birth, I was concerned that rather than supporting my wife in her time of need, I would cause her concern or create problems for others.  Well witnessing the birth was nothing like what is commonly portrayed in the media.  It was fascinating.  It was interesting.  It was watching a miracle - nothing upsetting, disturbing, or cause to pass out.  I was so pleased that I took advantage to witness that event.  I looked forward to the birth of my second son.  Having experienced the first birth, I knew that there was nothing to be afraid of.  Faced with the challenge of a death watch for the first time I approached the ritual  with the same attitude of wanting to support my wife in her time of need and with the same degree of trepidation as I had regarding witnessing child birth.

Duang and her oldest brother attend to their father

When confronted with challenges, most people will perform as is necessary to support others and to do what is necessary.  Once again I realized that during the death watch.  Here in Isaan most people die at home.  There is no doctor, no Medical Examiner, or Police in attendance at the passing of a person in the home.  Family members are responsible for the process.  After about an hour, it became apparent to me that Duang and others were having difficulty determining if her father had died.  I asked if any one had a compact - a small mirror that we could place under his nose to see if it would fog up from his breathing.  After explaining

exactly what I was talking about, I realized that no one had one.  I checked his pulse on his wrist and on his neck but could not find one.  I was not certain that I had done it correctly.  I then realized that I had in my hands something that could determine if he was still alive - my camera's speedlight (flash).  I asked Duang to open her father's eye and I fired the flash at his face.  She did not see his eye react to the light.  We repeated the test and there was still no reaction.  I then opened one eye, stared deeply into it and fired the flash a third time.  His pale grey eye did not react at all.  The pupil did not change size at all and I felt like I was staring into nothingness.  I released the eyelid and told Duang that he was dead.

The death watch was over. After the pronouncing his death, three fusillades of fire crackers were set off to scare away and drive off any bad spirits in the area.  The Village headman was summoned to the home to record the passing and to document the death.

The death watch was over.  It had been dignified.  It had not been revolting or disgusting. It was nothing to be in fear of once it had been experienced.  The desire to support loved ones had gotten me through experiencing it for the first time.

The tension in the atmosphere immediately disappeared. People who seemed somewhat paralyzed by the watch process and its uncertainties now sprung into action.  Several woman gathered his clothing and personal belongings.  After selecting his clothing for his cremation, the remaining clothing was placed into two cardboard boxes and each box secured with string.  These items will be burned in an open fire when he is cremated on Friday.

Aunts prepare Sai Sein

Some of the older aunts sat down with cotton string similar to butcher's string, "Sai Sein".  This string is fundamental to religious rituals here in Isaan.  Pieces are tied on the wrists of people in Bai Sii Kwan rituals, rituals to ensure that the 32 internal spirits necessary health, wealth and good luck are bond to a person's body.  Baii Sii Kwan ceremonies are performed at many events including weddings, illnesses, New Year celebrations, retirement parties, prior to a big journey, and to honor dignitaries and guests.  Vehicles and motorbikes have hunks of sai sein wrapped and tied around their steering columns for protection.  A thick and long rope like sai sein connects the coffin to the procession of Monks leading the funeral cortege from the home to the local Wat for cremation.  During the funeral ritual at the Wat, a thin sai sein connects the coffin, and by proximity the deceased person's spirit, to the Monks in the nearby Bot.

The aunts were preparing pieces of sai sein to be used in preparing the body to be placed in the coffin. They paid particular attention to ensuring that each piece of the sai seins had a predetermined number of strands.

After washing, baby powder is placed on the body

Duang's son and to of his cousins took the lead in carrying the body into the nearby bathroom for washing.  There was a crush of people, both male and female, into the bathroom.  The clothing was removed from the body and the body carefully placed on the floor of the shower with the young men holding the torso upright.  People pressed to get into the room for the opportunity to have dish washing detergent poured on their hand to then wash the body.  The detachable shower head was used to rinse the body.  The young men then moved the body into the adjacent kitchen area where it was dried.  Prior to dressing the body in the selected clothing for cremation, people placed baby powder on the body - just as people do to babies and children every day.

After the body was dressed it was placed on a saht and thick blanket on the tiled floor.  Three face clothes were placed over the face of the body.  After a while someone came with a section of undyed muslin cloth - a sort or shroud.  The body was lifted up and the cloth was placed underneath it with a great deal of conversation and discussion as well as two adjustments to get it placed correctly.  There was a great deal of conversation in the room as if the people's grief was being transformed into verbal communication.  It seemed to give the people a positive focus and to keep their minds active rather than lapsing into morbidity.  There was a great deal to be done and the people were fully engaged in getting it done.

The shroud and all the shrouds that I have seen here did not completely cover the body.  The cloth was about one meter (one yard) wide and when the sides were pulled towards each other did not completely cover the entire body.  The arms and hands were re-positioned so that the hands were in the "wai" (praying) position. In addition to the paper currency that was in Duang's father's hands, some green leaves were added and held in place with a piece of sai sein.  Other sai sein were used to bind the feet, the legs and to bind the shroud to the body.  I believe the leaves are an offering that is a reminder of the temporary nature of all things and in particular - this life.

Securing the shroud and binding the hands

Duang and her son went off into Kumphawapi to commence making arrangements for the upcoming four days - four days of ritual, and feeding guests concluding on Friday with the cremation.  Their first task was to purchase a consumable coffin, arrange for the delivery and rental of a refrigerated coffin, and commence buying food, soft drinks, and liquor for all the guests who would be arriving over the four days.

After the shroud was secured, the body was completely covered with heavy blankets.  Particular attention was made to ensure that the body was completely covered.  I kept a vigil over the body with the other men.  The women divided themselves into two groups.  One group occupied themselves cleaning the house and outside area.  The other group occupied themselves slicing, dicing and chopping vegetables in preparation for cooking.  A large plastic tub was filled with water and about 50 pounds of sticky rice was poured into it to soak prior to steaming later in the day.

Everyone was busy.  They all seemed to know what to do.

When Duang returned with the consumable coffin, one of the aunts sprinkled the plastic liner with baby powder.  The body was then placed inside of the coffin by the men - again with a great deal of animation and conversation.

Since Duang arrived from her side trip to the market, there were huge bags of vegetables, mushrooms, and other food items to be washed and prepared.  Magically the man who goes around selling charcoal stoves (five gallon sized refractory lined containers) had arrived earlier and the family had purchased five of them to cook the meals for the upcoming days.  These stoves were quickly filled with wood along with charcoal and fired up.

Later the man with the refrigerated coffin arrived, a problem was discovered.  The refrigerated coffin would not fit through the doors of the house.  Where there is a will there is a way but it does help to have a hammer.  Several men took turns with a claw hammer to beat out one side of the door and some of the thin cinder block wall that it was attached to.  In time the access was created and the ensuing mess cleaned up.

The refrigerated coffin was wheeled into the room where the body was located in the consumable coffin.  After a couple shots of lavender room freshener spray into the refrigerated coffin. the consumable coffin was placed inside with the body going in feet first.  The man from the rental company then set up a stand to display a photograph of Duang's father and brought in several tribute items - cardboard artificial flower displays with clocks and freshly printed personal messages from donors.  After the cremation the clocks are offered to the Monks.  I asked Duang what the Monks did with all the clocks that they get.  She said that they sometimes give them to other Monks who don't have a clock.  I noticed all three of the clocks read 10:20 when the actual time was 2:30.  I told Duang to tell the man they we should get a discount because the clocks did not work.  She told the man and every one had a good laugh.  Laughing?  Laughing when someone had just died?  Yes that is the way it is here and in this culture.  Actually the laughing had started earlier in the morning and at my expense.  Duang's father had just died.  One of his sisters said to everyone that her dead brother looked like me.  They all laughed like crazy.  I touched her skin which is very thin and wrinkled as I then touched her brother's arm.  I had Duang translate "I look like a dead man?  Look your skin is much worse than his skin"  Everyone, including her. enjoyed another good laugh.

Death here is familiar.  It is a recognized part of life.  Death is experienced in the open and not hidden from view or restricted.  One of the great grandchildren, a three year old girl, witnessed the entire process.  She was not afraid and seemed curious as to what was going on.  I was concerned about our grandson, Peelawat, who lives with Duang's parents and his mother.  He was at school for the day and was returning at 4:00 P.M..  I had talked to Duang about ensuring that he understood what had happened, what was going on, and what would happen.  I did not want him to be afraid let alone traumatized by events.


Duang and I had discussed the situation of her father's death long ago.  When her father died I knew that she would have many duties and responsibilities which would require her to stay in the village.  We agreed that she would stay in her parent's home while I would stay at our home.  Too many people drinking and making too much noise get to me along with the more primitive comforts of the family home.  I told Duang that I would do what she needed me to do to support and help her.  Actually my absence actually makes things easier for her - she does not have to worry about me, feel obligated to take care of me, or take time away from family and friends to explain things to me.  She asked me to stay until Peelawat came home from school.  Later the plan evolved into me staying until he came home from school, Duang, Peelawat, and I would then go to our home to get clothes and essentials for Duang to stay at the village, I would eat foreign food, and we all would return for 6:00 P.M. when the Monks would arrive to perform the first night ritual.

Peelawat arrived home and seemed somewhat surprised or bewildered by all that was going on.  He came into the large room and stared at the refrigerated coffin, the floral arrangements, the tributes suspended from the exposed ceiling beams, the large stick of incense burning, the large lit candle, and the flashing Christmas type lights on top of the coffin and around his great grandfather's photo. Duang calmly explained to him what had happened.  He went to his room and quickly returned wearing his regular clothes rather than his school uniform.  He went to Duang and he paid his respects to his great grandfather.

Great Grandson, Peelawat, lights incense to offer to the spirit of his Great Grandfather

Afterwards on our way back to our home with Peelawat, I asked Duang about if Peelawat understood what had happened and what was going on.  She said that Peelawat was fine and was not afraid.  She had explained to him and he told her that he understood and had known other people who had died before.

Peelawat, almost 5 years old, makes an offering and pays respect

We returned to Tahsang Village in time to participate in the ritual with seven Monks - Duang's uncle who is an Abbott and highly revered Monk in the area, Monks from "Inside" Wat and "Outside" Wat.  The ritual seemed to be a typical merit making ritual that I have witnessed countless times here in Thailand.

Duang's uncle, an Abbott, pours water over the food that she will offer as nourishment to her father's spirit

As part of the ritual a tray of food was offered by Duang to nourish her father's spirit.  After chanting by both laypeople and the Monks, her uncle a very senior Monk poured water over the food which Duang then placed underneath her father's photograph next to his coffin.

After the ritual I returned home after a very eventful day - one of several sure to come during the remainder of this week.

As I drove the one hour back to our home, I could not help reflecting about life and death amongst the ethnic Lao people of Isaan.  I have always been impressed with the sense of family and community that I observed at Lao Loum funerals over my time here in Isaan. After experiencing the final hour of life and preparations for a funeral, I am even more impressed and in admiration of the culture.

On a personal note, I am more familiar with death now than I was ten years ago.  Death holds much less mystic over me. We learn much from each other.  I have been taught a great deal and learned much from my wife and her culture.  I am thankful and I believe I am better prepared for the  future.

The Home Shrine

 

 

 

Duang's Shrine

Here in Thailand, more specifically in Isaan, it is common for people to have a special place in their home or business.  The special place is a shrine where they are able to perform their devotions.

Wealthy people often have a small room in their home whereas poor people will have a shelf set high on a wall for their shrine.

For Duang's shrine, the location is an alcove off to the side of the stairway leading to the second floor of our home.  My roll top desk, which I purchased 35 years ago in Lake Charles, Louisiana, has been appropriated by Duang to serve as the base of her Buddhist shrine.

Behind the shrine are two portraits of Buddha - occupying the highest position as is appropriate for demonstrating respect and high regard for the Teacher.

The pictures and sculptures that comprise the shrine are not objects to be worshipped or constitute idolatry.  They are objects that remind the person of the Buddhist teachings and show reverence for the Buddha and his teachings.  Reverence is an essential part of Buddhist training.  Buddha taught that people who are respectful and honor those who are superior to them will have more "Long life and beauty, happiness and strength" (Dhp 109)

Duang's shrine is located in a quiet area of our home - no television, no computers, and no radio, as is is appropriate and required for mediation and practicing Dhamma (Teachings of the Buddha).  Her shrine is also separated from where I am in the home.  Shrines are supposed to be out of the line of sight of people who are not interested in the Dhamma and it is desirable that the area be set up for only Dhamma practice.

Besides an image of the Buddha, there are three other things required for a shrine.  The three things are necessary for making the usual offerings.  The three items are:  candlesticks or devices to hold candles, an incense (Joss stick) burner and vases for flowers.

On certain days Duang will also place other items such as glasses of water, glasses of strawberry soda, glasses of whiskey, bananas, tropical fruit, plates of food.  These offerings show gratitude to Buddha, The Teacher, and also melds into the Animist tradition of offering nourishment to the spirits of departed family members.

Candlesticks or devices to hold candles are necessary because candles are burned as offerings to symbolize the light of Buddha's teachings which people should have in their heart to drive out the darkness and desecrations that are there.

Incense is burned as an offering as a reminder that the Dhamma-light can only be found with the assistance of good moral conduct.

"Slight is this perfume of tagara and sandalwood, best the perfume of the virtuous blowing even to the devas.

The perfume of flowers does not go against the wind, neither that of sandalwood, jasmine, or tagara:
but the perfume of the vituous does go against the wind.  The good man suffuses (spreads out) all directions.

Sandalwood or tagara, lotus or the jasmine great - of these perfumes various, virtue's perfume is unexcelled."  Dhammapada verses (54, 55, 56)

Duang's incense burner is typical of home shrines as well as many Wats.  The incense burner is a ceramic bowl filled with clean sand and placed on a metal tray to collect the ash as it falls from the burning Joss sticks.

Flowers are made as offerings and are reminders of the transitory nature and impermanence of the body.  There is a very old Sinhalese Pali writing along that line:

"These flowers, bright and beautiful
fragrant and good-smelling, handsome and well formed - soon indeed discolored, ill smelling and ugly they become.

This very body, beautiful, fragrant and well formed - soon indeed discolored, ill smelling and ugly becomes.

This body of mine too is of the same nature,
will become like this,
and has not escaped from this."

The offerings also serve as objects for focusing the mind so that the person can concentrate when reciting the Buddhist scriptures and for meditation.

Almost every night after dinner, Duang will shower and change into what I call her "holy clothes".  She will then make her offerings and perform her ritual in front of the shrine.  During that time I do not talk or distract her.

The roll top desk has travelled far and near - going from Lake Charles, Louisiana to Baton Rouge, Louisiana to Santa Maria, California to Hercules, California to Martinez, California to Walnut Creek, California and eventually to here - Udonthani Thailand.  However in all its' travels I don't believe that it has ever been used more or for a better purpose than now.

Naga Fireballs

Wax Naga On Float for Sakon Nakhon Wax Castle Festival

This year the Boong Fai Phaya Nak Festival was 18 - 19 October.  This festival celebrates the end of Vassa, the Buddhist Rain Retreat also sometimes referred to as Buddhist Lent, and is also the time of the year when there is a natural or perhaps supernatural phenomenon in Northeast Thailand along the Mekong River.

The Lao Loum people of Lao People's Democratic Republic and their cousins, the ethnic Lao of Isaan, revere a mythological creature, the Naga.  It is believed by many people that the Naga is a giant serpent that lives and rules in the water underworld.  The King of the Nagas had once fought on behalf of Buddha in a war with the King of the Sky.

The Naga was rewarded for his service to Buddha by being made guardians.  In Northeast Thailand and in Laos you will often find Nagas guarding the entrances to Buddhist temples.  The Naga are also often depicted as a seven headed King Cobra spread out over the head of a seated Buddha.  This recognizes the legend that once when the Buddha was meditating, a severe storm occurred.  The Naga rose up and fanned out over the meditating Buddha to protect and shelter him from the storm.

The Naga was devoted to Buddha and had the ability to shape shift - change its appearance.  In perhaps an early case of stalking, the Naga shifted into a human being so that he could follow Buddha and listen to his teachings.  At one point, the Naga, as a man, entered into the process to become a Bhikkhus (ordained Monk).  Unfortunately for him, one night while sleeping, he shape shifted back into a Naga.  Even more unfortunately another Monk witnessed the transformation and informed the Buddha.  The Buddha told the Naga that he could not be a Monk because he was not of this world (human). To prevent a recurrence of the problem, all men as part of their ordination ritual are asked if they are a human.

Even though he could not be a Monk, the Naga continued in his devotion to Buddha and his image is often used in local Wats of both Isaan and Laos.

Naga Fountain at Wat Phra That Choeng Chum
Sakon Nakhon, Thailand

Naga Statue At Wat Suwaneen Gindalam
Sakon Nakhon, Thailand

One time when Buddha was returning to this world at the end of Vassa after having been teaching in Buddhist Heaven, all creatures were happy and celebrated the Buddha's return.  The Nagas showed their happiness by releasing fire balls.

Near Nong Khai, more specifically Phon Phisai, the release of fireballs from the Mekong River and lesser bodies of water commemorates that long ago time when the Buddha returned at the end of Vassa.

This year I had every intention of attending the Boong Fai Phaya Nak Festival.  During our first visit to the festival we had not seen any fireballs.  I wanted to give it another shot.  However we did not have time to attend.  After our visit to the Sakhon Nakhon Wax Castle Festival we returned home on 18 October for Duang to attend her third (remember how significant "3" is in Buddhism) and last women's retreat at Wat Ban Mat.  After spending most of the night chanting, worshiping, and listening to sermons, Duang was too tired to battle the crowds or to stay up late another night.  That was no problem - there is always next year or even the year after that.

However I did see some Naga fireballs this year ... sort of.  On our first night in Sakon Nakhon we went down to Ming Muang Ground where many the wax castle floats were being staged.

One of the smaller carts had a Naga motif.  Photographing the wax castles was very difficult.  There were many tall spotlights illuminating the area.  Many portable lights were also set up by participants to illuminate their floats so that necessary repairs or adjustments could be made.  In addition to the light pollution, there were thousands of people milling  about often posing in front of the floats.

The conditions, while challenging, offered some opportunities ... some unique opportunities if you were patient and a bit creative.  I recognized such a situation with the Naga motif float.  By walking, squatting, and twisting in a proper combination, the background lights could be aligned to appear to be fireballs being emitted by the Naga.

The late 20th century philosopher and song writer, Mick Jagger, wrote and sang "You can't always get what you want. But if you just try sometime you find You get what you need".  This is sound advice for life as well as for photography.

Happiness and contentment are often given to you.  But if you are able to adapt and make use of what is available, you can often be happy and content.

Whining, complaining, and bemoaning your situation will often only make yourself and those about you miserable.