Wan Kao Saht - Feeding the Spirits

Tahsang Villagers Offering Food to the Spirits

Today was a special day in Isaan.  Today, 19 September 2013, 2556 BE, is Wan Kao Saht.  It is the Mid-Autumn Festival or Moon Festival.  For Westerners it is the "Harvest Moon".

I have been calling it "Wan Kao Sa" but this afternoon after consultation and closer listening to my wife, I have confirmed it to be "Wan Kao Saht".  On this special merit making is performed in offering food to the Phii (ghosts).  People also earn merit through offering "Kao Tawtek) to their local Monks.  It is also traditional for older people to give gifts of Kao Tawtek and money to children.  I was hoping to photograph the giving of the Kao Tawtek and money today, but it was apparently occurred yesterday.

Like many things here in Thailand, Kao Saht seems to be adapted and amalgamated from other cultures. The Chinese celebrate a Hungry Ghost Festival but that was 7 August to 4 September of this year with "Ghost Day" on 20 August.  In Vietnam, today is the second biggest holiday with an emphasis and focus on children.

We drove out to Tahsang Village, my wife's home village, early this morning to be able to participate in the daily merit making ritual of offering food to the Monks.  After picking up our young grandson we drove through the bright green rice paddies, "high as an elephant's eye" sugar cane fields, and muddy fields lying in fallow, we arrived at the "Outside" Wat.

Today in addition to earning personal merit, the participants are earning merit for the spirit of their dead relatives.  In the Lao Loum culture, as well as other Southeast Asia cultures, the people have to take care of the spirits of their family as well as other ghosts.  Spirits need merit in death as well in life to assist them in their journey to enlightenment.  Merit is the basis for determining what form and status a person will be reincarnated as.

We had brought offerings of bottled water, food, and toiletries for the two Monks of the Wat.  We were not alone.  About one-half of the Tahsang Villagers were at this Wat.  I assume that the other half of the village were at the "Inside" Wat where "Rocketman" is the senior Monk.

Baskets of Food for the Spirits Connected by Si Sein to Monks

The villagers, in addition to the normal offerings of food for the Monks, had brought baskets of special foods wrapped in banana leaves.  The baskets were carefully placed on the floor of the incomplete Sala next to a concrete column.  A si sein (cotton string) was placed across the tops of the baskets.  The si sein ran up the column, across the sala and ran down a second column near where the Monks would sit slightly above the villagers.  The si sein terminated in a ball placed on a plate at the side of the Wat's senior Monk.

Many of the women were dressed in white uniforms like the attire that Duang wears just about every night during Vassa when she conducts her ritual upstairs in our home where my roll top desk has been converted into a shrine.  The women, including Duang's mother, are participating in a women's retreat at the Wat tonight.  They will spend the remainder of the day and most of the night reading and studying the scriptures and receiving lectures from the Monks.

The offering of food to the Monks was a typical daily ritual with one exception, while the Monks ate their one meal of the day, the women along with a couple of Brahmans chanted in Pali.

At the end of the ritual, the villagers gathered up their baskets and went outside.  The villagers scattered throughout the Wat grounds selecting specific trees to stop at.  My mother-in-law selected a large bohdi tree (Ficus religiosa).  She squatted down next to the exposed roots of the sacred tree.  It is considered sacred because it is said that Buddha sat under bohdi trees while meditating.  Yai Puh, Grandmother Puh, laid out food for the spirits of deceased family members.  The food was placed upon banana leaves an consisted of peeled fruits, sticky rice, chili sauces, dried fish, and other typical Isaan foods.  Off to the side was a banana leaf with betel-nut chewing items.  After the foods were laid out, water was poured over them as the family members said things along the lines of "You come down now to eat.  Good for you.  I miss you.  You look after family.  Good luck for you.  You go back up to Buddha. Santa Claus take care of you"  Santa Claus?

Feeding the Family Spirits

I think that Duang is trying to help me to understand the ritual in terms that I can better relate to.  I sincerely doubt that any of the villagers there this morning know about "Santa Claus" let alone in the context that Duang refers to him.

Five years ago we were in Bangkok for Christmas.  I woke before Duang on Christmas morning.  I took one of her socks, placed some money in it and since the hotel did not have a fireplace in our room, hung her sock from the large flat screen television.  When she woke I explained to her the story of Jesus's birth, the three Kings and Santa Claus.  What is the saying about throwing things up against the wall to see what sticks? The "Santa Claus" part of my explanation of Christianity is what Duang has retained.  To her, Santa Claus, is Christianity's supreme being or spirit, - the guy that makes all things happen, the entity that you pray to for favors.

So in that context, I believe that she was helping me to understand that the people were beseeching the supreme power to look after the departed spirits.

Offerings to the Hungry Ghosts At the Base
of Bodhi Tree (Ficus religiosa)

The offerings to the spirits also included two lit yellow candles and two sprigs of "dogkhut" - I suspect Thai jasmine buds.  When offerings are made to Buddha, three of each item are offered - one for Buddha, one for the teachings of Buddha (Dhamma), and one for the Buddhist religious community (Sanga).  For spirits the offerings are in pairs.

Food Offering to the Hungry Spirits

After the family spirits had been offered food and drink, the people hung filled thin banana leaf packets in the trees throughout the grounds.  The banana packets contained food offerings to the other spirits.

After a while, perhaps ten minutes, one of the men rang the Wat large bell three times signifying that the spirits had completed eating.  The small banana leaf packets were removed from the trees and returned to the family baskets.  The packets will later be placed in the sugar cane fields, rice paddies, and other lands to feed the spirits (ghosts)  that inhabit them.  In return for feeding the hungry ghosts, the people ask that the spirits watch over the land and its crops bringing success as well as good luck to the owners.

The villagers returned to the sala to have a community meal with the food leftover from the offerings to the Monks.  There is always too much food offered to the Monks and since they are allowed to take only what they can eat that morning for their one meal of the day.  The food, that the Monks have not taken, is eaten by the laypeople in a community meal in the sala after the Monks have left.

Young Villager Enjoying the Community Meal

We returned to our home for a relaxing afternoon.  In the late afternoon, Duang offered food and drink outside to the spirits of our land.  After dinner she put on her religious attire and performed her nightly Vassa ritual which lasts about one hour.

Duang's Nightly Vassa Ritual

Life goes on here in Isaan measured in part by the seasons of the crops and the cycle of religious events.  Whether it is the seasons of the crops, the cycle of religious events, or personal life milestones, life here always is interesting and is often "enlightening".

Busy Times Here In Isaan - Tamboon Roi Wan (Bone Party)

This week has been very busy for us with a combination of personal, religious, family, and cultural activities.

Wednesday was the second day of "Tamboon Roi Wan" and "Tamboon Jaak Khao" for three of Duang's relatives.

In early January of this year, we attended the funeral of PooPaw Veeboonkul.  The funeral was documented in my blog entry, "Yet Another Lao Loum Funeral" Feb 1, 2013  http://hale-worldphotography.blogspot.com/2013/02/yet-another-lao-loum-funeral.html  It is now 100 days from the funeral and in the Lao Loum culture time for a unique ritual called "Tamboon Roi Wan" sometimes referred to as "Bone Party".

"Tamboon Roi Wan" is the funeral anniversary party that has been written about many times in "Allen's World".  Tamboon Roi Wan is a merit making ritual that is held 100 days after the cremation of the body.  If for some reason, typically financial, that the ritual can not be held 100 days after the cremation, the ritual can be held at a later date and is called "Tamboon Jaak Khao". Whether 100 days or many years after the cremation, the ritual is identical and the merit is the same.

Villagers Gambling As Part of Tamboon Roi Wan

The two day ritual is a time for family, friends, and neighbors to eat, drink, socialize, gamble, and participate in religious ritual.  It is a grand party.

The first day of Tamboon Roi Wan or Tamboon Jaak Khao is spent eating and drinking.  The host family has the responsibility of feeding and supplying drink to all the guests.  Pavilions are set up in the front yard or if there is insufficient room in the yard, pavilions are set up in the street in front of the home.  Round tables covered with fabric and rented plastic chairs are set up underneath the pavilions. Bottles of beer, Lao whiskey, drinking water, and soft drinks along with a small metal bucket of ice are placed on each table.  As the drinks are consumed, they are quickly replaced.  Trays of food such as laab moo (a shredded pork dish), Chinese cabbage and assorted greens, raw beef paste with chili, fried chicken, fried pork skin, pauk pauk (spicy papaya salad), som tom palaa (soup with fermented fish sauce), mushroom soup with red ant eggs, along with small packets of sticky rice.

Spirit Houses (Ban Phii) for the Dead 

Taking advantage of the Songkran holiday and the coinciding 100 day anniversary of PooPaw's cremation, the family also conducted "Tamboon Jaak Khao" for PooPaw's mother and father.  Combining rituals and celebrations is typical here in Isaan for it lowers the overall costs - for the family as well as the guests.  For these celebrations there is a great deal of peer pressure for all family members to attend.  Guests also make donations and offerings as part of the rituals.  Since many family members had traveled to be in Tahsang Village for Songkran, the timing was good to have the "bone party".  By combining three rituals into one, the family reduced its costs significantly.

The first day of the ritual in addition to eating, drinking and gambling was spent in decorating the main pavilion as well as constructing Ban Phii (spirit houses) for each of the deceased people.  In the main pavilion where the ritual would take place, raised bamboo platforms were placed.  The Ban Phii were placed on the platforms.  In front of each Ban Phii a large photo of the deceased person was placed.  Food offerings and glasses of drink were also placed in front of the photographs.  Stalks of bananas were hung from the pavilion framing.  Offerings to be made to the Monks at the conclusion of the ritual were displayed around the Ban Phii.  The offerings included nesting metal food containers, toiletries for the Monks, towels, electric fans, religious decorations, blankets, small square pillows (mons), woven reed mats (sahts).

During the course of the two day ritual, the stack of mons grew larger and larger.  Each person who made an offering gave it with a mon.  Duang and I made an offering of money.  The offering of cash can not just be handed over as bare cash.  The cash is placed inside the envelope that contained our invitation to attend the ritual.  The envelope is then placed upon one of our many mons and given to the people who manned a table at the entrance to the main pavilion.  The mon was placed upon the growing pile of pillows to the side of the Ban Phii.  The envelope was opened and the amount of the offering and our names were logged into a notebook that would be given to the Monks.  People who could not afford cash offerings, donated rice.  Those donations were also logged into the notebook and the rice added to a large sack along with previous donations.

On the first day, some men were occupied making some fancy paper decorations that were to hang from the main pavilion framework.  The decorations were fancy cut outs of green, yellow and red papers. I am constantly amazed at the artistic and handicraft abilities of the Lao Loum people.

Around 10:30 A.M. two plastic chairs were brought together facing each other.

Family Sprinkles Water On Bones Contained In Brass Chedi

A pressed metal decorative bowl filled with drinking water was placed on one of the chairs. A metal tray was placed upon the other chair.  Three small brass chedi each containing bone fragments from each of the deceased people were on the metal tray along with a metal cup containing dainty white flowers call "Daug Mai Kao".  Duag Mai Kao flowers and leaves are used as offerings in Buddhist rituals.  The metal tray also had a fourth brass chedi with its top removed.  Bone fragments from all three deceased people had been placed inside of the opened chedi.  The metal serving tray also had some Daug Mai Kao leaves on it.

Family members approached the plastic chairs and reverently sprinkled water using the daug mai kao flowers on the bone fragments while chanting words along the lines of "Good Luck to you, I miss you, Buddha take care of you. I wait for you to be born again, You not worry, Family is OK"  Each person chants their own special incantation to the spirits.  At the end of Songkran the brass chedis will be interned in a larger family chedi at the local Wat.

"Rocketman" Chanting While Holding Saisin

At the conclusion of this portion of the ritual, a typical merit making ritual of offering food to the Monks was conducted.  Once again I had the pleasure of seeing "Rocketman" and the other Monks from the "inside" Wat along with the Monks from the "outside" Wat of Tahsang Village.

After finishing eating the Monks, all but three, returned to their respective Wats.  The three Monks who remained were special "singing" Monks from a third Wat.  The Monks set up their sound system and sat in very ornately carved wood golden chairs to perform the special four hour allegorical merit making performance of grieving and Buddhist tenants.  Although I have read that Buddhist Monks are not supposed to sing this was the at least third example that I had witnessed Monks singing - things are not always the way that they are supposed to be.  perhaps the is a dispensation because it is traditional Lao religious "singing" rather than modern pop songs or hip hop.

I ended up sitting next to the large gong at the base of one of the Monk's chairs.  I ended up having to hit the gong throughout the four hour ceremony.  At first the Monk that I was sitting next to gave me the sign to bang the gong.  Later people in the audience gave me the sign to bang the gong three times - once for Buddha, once for the teachings of Buddha, and once for the Buddhist religious community (Sanga).  After awhile I believed that I had figured out for myself when to "bang the gong".  To me it seemed that it was time to bang the gong whenever one of the Monks was singing particularly well - long drawn out warbling drawn out wide tonal range - in other words whenever they had the feeling or I had the "feeling".  I think it was somewhat like a fundamental Christian tent revival meeting when someone shouts out "Amen!" or "Hallelujah!"  People told my wife that I did a good job and that I understood how to bang the gong even when our four year old grandson was sleeping on my lap.

Women Participating In Special "Singing" Merit Making While Betel Nut Chewing

The last 30 to 40 minutes of the special merit making with the singing Monks involved feeding the spirits and making offerings to the spirits.  This portion of the ritual started with trays of food and glasses of drink being placed before each of the photographs of the deceased people.

Food To Feed the Spirits of the Deceased Is Placed Before their Photographs

Candles are lit and placed upon the trays of food and drink while family members hold burning Joss sticks to offer the food to the spirits.

After the food and drink had been offered to the spirits, the Monk who was the female voice of the singing ritual commenced to sing a mournful traditional Lao lament of death. - very similar to this song but without the musical accompaniment. http://youtu.be/jzImU9seLWU (Vin yan Mae) "The Mother's Spirit.

As the Monk sang, family members paid their respects to the deceased while holding burning Joss sticks.

Unlike at the cremation ritual, it is during this portion of the Tamboon Roi Wan and/or Tamboon Jaak Kho that there is an outpouring of emotion and grief.  Men and women alike cry as they listen to the mournful laments and think of the deceased.  It is a very moving and touching.  Our grandson sat and attentively observed the ritual - some how instinctively knowing that seriousness and significance of what was transpiring before him.

The merit making ritual ended around 3:30 P.M. when the people returned to socializing, gambling, and drinking.  The children returned to the roadsides to toss water on passing vehicles and people.

At 9:00 P.M. the next element of the "Bone Party" commenced.  Duang's brother had been hired to put on one of his "Molam Lao" shows.  The village street had been blocked off and a large stage erected in the middle of the street.  The show was scheduled to run until around 4:00 P.M. but as so often happens here in Isaan, the police shut down the how before its scheduled completion because of the number of fights.

Lead Female Performer Backstage

The propensity for violence at these shows is widely known.  We asked our 4 year old grandson if he wanted to go to the show.  He said "No, I want to go home and sleep.  There are too many fights!"  There were several policemen at the show as well as one of the large paddy wagons to detain and transport offenders.  The problems during this show started after I had left.  Tahsang Villagers and their rivals from another local village kept getting into fights and ignored the police.  There has been bad blood between the villages since the murder of one villager by a member of the other village.  When people refused to cooperate with the police, the police shut the show down.

A Dancer Backstage

Performing A Song With Khene

It had been quite a party - a Bone Party or Party Phii (Spirit Party).  It was a party that involved the entire community as well as the large extended family of the deceased.  Just as Thai food is a melange of various colors, textures and flavors ranging from sour to sweet, spicy to bland, the party encompassed a wide range of emotions and activities.  There was the solemn respect for the deceased, the sense of community, the reminders of life is suffering, the open displays of grief, the homage to Buddha and spirits, and finally in the end the joy and energy as well as enthusiasm of the Lao Loum culture.  People of all ages participated in all aspects of the day.  Death is not kept hidden from children.  From an early age children are aware of the inevitability of death.

Monks In The Mud - Fishing In Isaan

Monks Fishing By Hand Outside Tahsang Village

On my photography website I have a gallery entitled "Monks In The Mist",http://www.hale-worldphotography.com/Travel/Monks-In-The-Mist/11244834_wcKqQz and another gallery entitled "Monks In The Morning" http://www.hale-worldphotography.com/Travel/Luang-Namtha-Monks/11225188_Bjrhpm  Today, I ended up taking photographs that could be placed in a gallery entitled "Monks In The Mud".

We started the day with three main objects.  The first was to burn a CD of photographs for my client in Europe and send it to her.  The second objective was to go out to Kumphawapi and pay the monthly fees for our grandson to attend school.  The last objective for the day was for me to write a blog on fishing in Isaan.  I had recently posted a photograph on Facebook that one of my friends had expressed some interest in what was going on.  I had promised a blog related to the photograph soon.

Well, for many reasons, "soon" here in Isaan takes a while to become reality.  My main delay was getting caught up with editing and post processing the photos that I have taken in the past month.  I then started to clear up the backlog of blog entries that have been in my head for the past month.

First thing in the morning we got a call from Duang's mother asking why I was not coming out to the village to photograph the Monks doing something with the fish in the ditch outside of Tahsang Village.  Well, since we were then aware that something was going on, we incorporated a visit to Tahsang Village into our schedule.

I had seen a new holding pond being constructed outside of the Wat that is inside of Tahsang Village so I assumed there was going to be some kind of ritual or blessing to fill the ditch with water from the flood plain and stock it with some fish.  Well, I sure got that wrong. What was actually happening was the Monks from the Wat outside of the village along with some of the villagers were draining the ditch outside of that Wat and removing the fish.  They were removing the fish for the villagers to eat and to sell any surplus to help pay the electrical bill for the Wat.  The monthly bill for the Wat runs around 1,000 Baht ($33 USD) a month.

Tahsang Village Men Fishing By Hand

When we arrived at the ditch we discovered that the fishing had been going on for a while.  The ditch had been divided up into two sections.  The first and largest section had been drained to the point that rather than holding water, it contained about 18 to 24 inches of muck, a sort of earth pudding, and fish.  Several of the men were bent over knee deep in the muck searching for and grabbing fish with their hands.  When they did catch a fish, they washed it off in a bucket of water and either placed it in a collecting bucket or tossed it up on the embankment where people were cooking fish over the coals of a log fire.

Fish Being Cooked the "Old Fashioned Way"

I knew that they had been at it for awhile not by the number of fish that they had caught but by the number of beer bottles and Lao Lao (Isaan Moonshine type whiskey) up on the embankment where the fish were being cooked.  The people may have been working but that never seems to prevent them from enjoying themselves or making a party out of it.

The two young Monks of the Wat were also out in the muck grabbing fish with their hands.  The Monks did not kill the fish nor did they eat because it was past noon.  They only eat one meal a day and it must be completed by noon.  I suspect that they were doing it for the fun of it and camaraderie with the villagers. No matter their motivation, they were enjoying themselves as much as any one.

The Monks Working To Corner A Fish

A wide range of "fishing" attire was worn by the men.  Some of men wore pakamas (cotton cloth strip) wrapped around their waist and up through their crotch so that the looked like the main character from the 1937 film, "Sabu, The Elephant Boy".  One man was wearing only his western style athletic briefs.  Other men wore a sarong around their waist while others opted to wear cotton shorts or cutoff sweat pants.  The Monks were wearing something similar to Sabu The Elephant Boy undergarment only it was the same color as their Monk robes.   Well actually it was the same color as their robe before they entered into the ditch.  After everyone entered into the ditch, they were quickly covered with a grey creamy muck.  Their garment was also more intricately wrapped and twisted than the laymen.  The older Monk, perhaps 25 years old, had a belt type device around the top of his garment,  The device was not a simple belt but was comprised of tubes, cords, and perhaps a small chain.

Two Monks After Fish

I was invited to join them fishing but once again I was happy to remind them that it looked like work and I did not want the Police to come and take me to jail because I was working.  Having told them that they were happy to just have me take pictures of them.  I did not tell them that I did not have the heart or courage to go into the muck and actually try to grab something that I could not see with my bare hands. I did joke with them that I had brought a tuna fish sandwich to eat for lunch because I wasn't sure that they would be catching anything.

The Older Monk Takes A Rest From Fishing

They caught several small fish, ranging in size from 6 inches to perhaps 16 inches.  The smaller fish appeared to be Talapia and the larger fish I believe were Snakeheads,  They caught a few eel like creatures and some large snails.

Everyone had a great time laughing and joking as they fished.  The older Monk fell when he walked into a hole hidden under the muck - much to his amusement and everyone else.  The biggest laugh, so big that I almost fell down the embankment, was brought about by the youngest Monk.  He was squatted down in the muck when all of a sudden he started yelling and jumped up as a big splash could be seen exiting between his legs.  The largest fish of the day had swum between his legs and apparently brushed up against his inner thigh or someplace near there. I missed the shot but did see the fish.  Everyone was laughing hysterically including the Monk once he overcame his initial shock.  About 10 minutes later he captured what we believed was the offending fish.

The fish that were to be eaten were cooked the old fashioned way - they were thrown on to a bed of coals from the burning of a couple logs - no scaling, no gutting and no seasoning.  As the need for more coals became apparent the burning log was moved closer to the center of the fire.  Some of the fish were thrown on the coals alive and some people dispatched their fish before cooking them.  One man shoved a fresh twig down their throat to cook them over the coals.  A couple men placed the fish's head on an empty beer bottle laying on the ground and pounded the head forcefully with the bottom of another empty beer bottle. No matter how the fish were prepared, everyone seemed to really enjoy eating them.  I enjoyed eating and was thankful for my tuna sandwich.

One of My Buddies Displaying His Catch

Udonthani is the capital in Thailand of liver cancer incidence caused by a parasite that infects fresh water fish and snails.  The hospitals have signs posted informing the people of the danger of eating improperly prepared fish and snails.  The main contributor to infection is the consumption of unpasteurized fermented fish - a Lao Loum staple.  I am leery of eating local caught and prepared fish and snails.  I am not afraid of the fermented fish because just the smell of it makes me sick so I would never be eating it.

After the smaller section of the ditch had been drained and fished the village men went to the Wat where the women had prepared  all kinds of local dishes from the fish that had not been grilled.

Having had their fun for the day, the Monks returned to their quarters.

Having had our fun for another day, we returned to our home in Udonthani.

Planting Rice - In January?

My Sister-In-Law Planting Rice on her Land

I have photographed people in Southeast Asia planting rice many times but those times have always been in July or August.  Last week we received a phone call from Duang's older sister telling us that they would be planting rice on Friday, 4 January.  She has a small farm just outside of Tahsang Village where she and her family grow rice, sugar cane, corn, and vegetables along with raising one cow and one water buffalo. They used to have pigs raised on their land but now cultivate mushrooms. The pigs were actually being raised by a poor family from their Christian Church.  Duang's sister let the family borrow the land.  Generosity is very common in the Lao Loum culture of Isaan.

Duang's two cousins and their families have joined their parents in living on the farm now.  That is how it is in Isaan, many children take care of their parents by helping on the farm. In return they have a place to live.

We were going out to the village to bring our grandson to our home to spend the weekend so it worked in perfectly with our plans.  The truth be known, we often accommodate family activities into our plans.  Besides the enjoyment of spending time with the family, there are always plenty of interesting people as well as activities to photograph.  We quite often will get phone calls informing us of something that people think that I would be interested in taking photographs of.  The fact is that there is very little that I am not interested in taking photographs and eventually writing about.

Duang's Cousin Brings A Rack of Rice Plants Out to the Paddies

Rice planting in January?  That was going to be a first for me to photograph.  Rice is typically planted here in July.  The reason that it is typically planted in July is because of the rainy season, the monsoons and has nothing to do with temperatures.  We are now in our "cold" season.  Night time temperatures typically get down to 65 F and there have been a couple nights when it has been down to 58 F.  The day time high temperatures are around 85 F.  This is my favorite time of the year - no air conditioning, no ceiling fans, no sweating or rather "much less sweating" for me.  It is also the time of no rain.  I like that too but then again I do not grow rice.

Planting Rice Seedlings In A Prepared Flooded Paddy

Here in Isaan, rice is grown using the wet cultivation technique.  Rice seed, saved from the previous harvest, is broadcast over a prepared and flooded paddy.  The seeds sprout and form a thick green carpet.  Insecticides are used to protect the seedlings.  After about one and one half months, when the sprouts are approximately 24 inches long (61 cm), the seedlings are pulled up from their mucky bed.  About four inches (10 cm) of the top of the seedlings are cut off.  The harvested seedlings are then transplanted in a final prepared flooded paddy.  In clusters of 3 to 4 seedlings, they are pushed approximately five inches (13 cm) into the 12 inch (30 cm) deep muck of the flooded paddy.  The rice grows in the flooded paddy for three months.  The rice paddy is allowed to dry out before the rice is harvested.  The cut stalks dry in the sun for three day before they are removed from the paddy.  Rain and water are detrimental to the harvesting of the rice.

Because of the need to have water to keep the paddies flooded during the growth stage of the rice, most farmers in Isaan produce only one crop a year.  Here in Isaan the rain falls from May until late October so the growing season is from July to late October.  Farmers do not have access to the large amount of water, cheap water, to grow during the dry season from November to May.

I had not been out to my sister-in-law's farm in two years.  I was shocked at some of the changes.  The farm is located at the edge of a large floodplain. Over the past two years a slough has been constructed along the back end of the farm.   I checked with Duang and she told me that her brother-in-law hired a company to dig the big ditch and that other land owners had paid for the work done along their property lines. No building permits, environmental impact studies, or permits were required prior to doing the work.  Now there is apparently a source of water as well as a source of fish year around for those property owners.  Duang's family is taking advantage of the new supply of plentiful and cheap water to grow a second crop of water.

My Brother-In-Law Planting With New Floodplain  Berm In the Background

For me besides the opportunity to take some family photos of rice planting, the day offered opportunities to do some experimentation with my photography.  Since it is "cold" season, I was taking late afternoon photographs. There was no need to avoid the heat of the day.  Since the shortest day of the year was less than a month ago, the late afternoon Sun is also lower in the sky than it is in July.  The quality of light now as well as the brilliant blue sky give elements for more interesting photographs of an activity that I have photographed many times before.

Working Together In the Late Afternoon

The great opportunities for photographs also presented challenges - especially for the automated functions of today's high tech digital cameras.  Modern cameras can take acceptable photographs by determining the aperture based upon the selection of  "film" speed and shutter speed, or by determining the shutter speed based upon the selection of "film" speed and aperture.  Many times this automation is not effective do to conditions outside of the "norm".

On the afternoon that I was going to photograph the rice planting I knew that automated functions would not work.  The bright background would cause the foreground, the people, to be too dark.  If I metered so that the people would be properly exposed, the background would be much too bright i.e. "blown out".  The background would have no detail.  There would be no blue sky, green vegetation, or rice stalks in the background. I was hoping for more dramatic effects in my photographs.

The solution to get more dramatic photographs was to go back to basics and taking the photographs the old fashioned way - manually.

I put my camera into "manual" mode, set the shutter speed high enough and aperture high enough to keep the background on the darker side and used an on camera flash with a Flashbender light modifier set to 1/4 power and also on "manual" to provide fill light for the foreground thus providing a more balanced exposed photograph.

Isaan Gothic

My Brother and Sister-In-Law

Posing Time Is Over, Time to Go Back to Work

As wonderful as modern technology and automation are, they do not always provide the best solution for every set of conditions or circumstances.  They will often provide "acceptable' results but not very often will they provide "exceptional" results.  For "exceptional" results and especially for conditions that are not "norm", the old time tested methods need to be used. Having been raised in a time and place where we were taught to seek and produce "exceptional" results, I am grateful that I still know the old ways.

It's Miller Time - In Isaan

The Tahsang Village Miller Loads The Shaker Table

"It's Miller Time" was the slogan for a beer that is brewed in the United States.  Personally I would never drink the stuff again.  Besides not tasting good and being gentle on my digestive system I totally disagreed with their marketing strategy which blatantly targeted specific groups of the population. Such a strategy might work for electing public officials but i do not have to participate in it for purchasing beer.

It's Miller Time in Isaan is not even about drinking beer.  If this blog were to be about beer drinking here in Northeast Thailand, it would be about It's Leo Time or It's Chang Time.  Most of the people that I know out in the villages drink Leo which is also my preferred brand.  More affluent villagers may drink Chang.  No matter their choice, the locals will drink their beer out of a glass filled with ice cubes.  It may sound a little strange but I can attest to how refreshing it is on hot and humid Isaan days or nights.

It's Miller Time for this blog deals with the final processing of this year's rice harvest.  The rice has been cut, dried in the field, threshed to remove the grain from the straw, the rice grain dried at the Wat or in the yard, and stored in the family granary.  The stored rice has a husk covering the kernel.  Some bags of rice which will be used next year for seed will remain this way.  Some bags that will used to make "puffed rice", sort of like popcorn, which is used in making the Isaan treat (I call it Thai Cracker Jacks) "Kao Tawtek".  The remainder of the rice which will be eaten during the year must have the husk mechanically removed, milled, so that the rice can be steamed.

Gathering Freshly Milled Rice

On the morning that I recently wrote about when we visited our grandson's school, I had visited the home in Tahsang Village where the local rice is milled.  Well today, we had to go back out to the village so I headed directly back to visit the miller.

Like many businesses here in Isaan, the man mills the rice on his home property.  In the USA there was a time when industry was also conducted at home.  The term "cottage industry" refereed to the practise.  Well here in Isaan cottage industry is thriving.

Tahsang Village Rice Milling Equipment

The milling machine is located in a shed at the back of the miller's home.  I had first visited and photographed the operation back in October 2008.  I have written several times about the Thai expression of "Same, Same; but different".  During my visit on Monday after a hiatus of four years I realized that the milling operation was "same same but different".  At first I thought that the miller had gotten rid of two of his machines but upon closer inspection, I realized that the miller had reorientated the equipment 90 degrees.  I pointed the difference out to him and he confirmed that it had been reorientated.  Later when Duang joined us, I had her tell the man that he had done a very good job relocating the equipment because it looked like the very same spider webs from four years ago were still there seemingly undisturbed.  We had a  good laugh.  But seriously, the equipment was just as heavily covered with dust laden spider webs as it was previously.  I guess if you know what you  are doing you don't have to clean equipment to relocate it!

Visiting the rice miller was a smorgasbord for most of the senses.  The first sense that is stimulated is sound.  Even from the street, you can hear the rice being milled.  Once inside the shed you hear a symphony.  There is the sound of belts driving the numerous pulleys, wheels and shafts that power the various sections of the machinery.  There is the sound of dried kernels of rice rustling along the vibrating shaker tables that separate the rice from straw and other debris that was carried over from the threshing or drying operations.  You can hear the rice traveling through various chutes that connect different sections of the machine.  There is a rhythmic slapping of the power transmitting belts.  Occasionally a chicken will shuffle along the compacted earth floor of the shed clucking in satisfaction upon finding some rice that has spilled.

The sense of sight is tantalized by all kinds of oddities and peculiarities of the operation.  The work area is rather dark and the air is dusty.  But the most stunning sight is the actual milling equipment.  The equipment is old; very old.  I suspect that it very well could be 100 years old.  The milling equipment comes from the age when machines were still constructed of wood, rivets, cast iron, steel, fabric, and leather.

Wood?  Yes, the elevated work platform was wood which is not all that unique or surprising.  The support columns were also made of wood - a little less common but again not surprising.  What was unique and definitely surprising was that the housings for the vertical elevators and many of the chutes that transported the rice were made of wood, wood that had a nice patina due to many years of use.

Leather?  Yes, the many belts that transmitted power from the single floor mounted electric motor located about 2 meters from the equipment.  A long leather belt was attached to a large diameter wheel mounted on a long horizontal shaft close to the equipment.  Other wheels of various diameters were also mounted on the horizontal shaft.  Leather belts of various lengths and widths transmitted power to the various specific locations on the machine.  The machine hearkened back to the time before machine guards were used or required.  Care had to be taken to ensure that your clothing or fingers did not get caught up in the belts.  The miller had no need to be around those sections while milling the grain but an excited foreign photographer definitely had to take care!  Besides being used for power transmitting belts, leather was used to suspend the various vibrating trays and tables that separated the grain.

Chute and Fabric Connector Tie Vibrating Table to Vertical Elevator

Fabric? Yes, fabric was used to make the flexible connections between the moving parts of the equipment.  In more modern machines these connectors would be constructed of rubber, neoprene, or Nitrile. In some places coated Fiberglas or nylon fabric would be used.  For this machine I do not know what was originally used.  Perhaps it was canvas.  Whatever was originally used is long gone and replaced by the miller with whatever fabric the family did not need for other purposes.  In some sections of the equipment it appeared that sections were being held together by strips of cloth; cloth that was coated by spider webs and dust.  The dust coated spider webs hung from all sections and pieces of the milling equipment as well as all exposed surfaces in the work shed.  The overall ambiance was of a haunted house or some laboratory where Frankenstein would be created - a great place to explore and photograph.

Milled Rice Spills From Milling Machine Into Recycled Plastic Bucket

The colors in the work shed were rather subdued because of the equipment's age and the uniformity due to heavy accumulation of dust.  The subtlety of the color palette was broken in places where the golden grain had spilled or could be seen traveling through the process.  Richly colored recycled fertilizer or sugar bags also provided a punch of color in isolated locations of the shed.  A small but steady trickle of pearl white milled rice provided .some contrast

Making Some Equipment Adjustments

There was a very pleasant faint smell of grain wafting throughout the work shed.  It was somewhat reminiscent of baked bread but without the alcohol accents of real baking bread.

Checking Out The Milling Process

Just as you should not touch items in a museum, I was reticent to touch the equipment lest I disturb the rich patina of spider webs and dust.  However I was not shy to plunge my hand into the bucket of freshly milled rice.  The texture of thousands of grains of rice pressing against my skin was just as you would expect.  But for me there was a surprise, the rice was warm; warm from the friction of travelling through and being milled in the machine.

Bagging the Finished Product

Miller time in Isaan had proved to be a most pleasant way to pass the morning.  Besides being pleasant it was also extremely informative.  As happens throughout Southeast Asia when you take the time to get closer to the people and their life, you learn that there are so many ways to live and to live happily.  The people are very adept at making do with what they have and prove that you do not have to have a great deal to get by.  they are also very good at solving their own problems either through their ingenuity or cooperation with each other.

As a Westerner, you realize that you do not need all that you would like to have or even think that you need.  Sure the equipment is old, very old but it does the job.  Newer equipment would look better but at what cost to the people who use the miller's service?  Currently his fee is 20% of the finished product.  If he milled 50 bags of finished rice for you, he would keep 10 bags and return 40 to you.  He currently has 500 bags of his own in storage and will some to a broker in Udonthani to obtain some cash.