A Boy's Day In Isaan

Peelawat Gets His Hair Removed

The passage of time here in rural Northeast Thailand is marked by the seasonal rhythm of the land - the wet Monsoon season which we are now in, the dry season, rice planting, rice harvesting, cassava planting, cassava harvesting, sugar cane planting along with sugar cane harvesting, peanut cultivation, and corn cultivation.  The passage of time is punctuated by the many religious events and celebrations.

A person's life here is a journey of personal milestones - starting with birth, commencing pre-school at 3 years of age, graduating from pre-school, commencing elementary school, becoming married, and so on.

Last Saturday, 10 September 2016, was a busy day of milestones - the cremation of Duang's ex-husband and the first time that Peelawat, out seven year old grandson became a Monk.

Duang had been married for 20 years to her first husband and had two children with him.  I met her after she had been divorced for 5 years.  I had met her ex-husband under rather odd circumstances - he had driven a car from Bangkok to Pattaya with Duang's children to bring Duang and I  to Bangkok and back to our home so that I could buy gold as part of our marriage ritual.  I did not know who he was until late in the afternoon when I got Duang off to the side and asked her who he was.  She replied "He father, my daughter and my son"  I was shocked.

He attended our wedding in the village and it turned out that one of Duang's best friends was his current wife. He told Duang that he could see that we loved each other and that he would not cause any problems for us.  He kept his word and I have been grateful.

I had seen him several times over the past 10 years with the last time being three years ago when I hired him to be our driver when we flew down to Bangkok for a vacation.  Over the time we had developed a respect for each other.

Two months ago, he was diagnosed with cancer of the liver and spine.  The end came fast for him but not without suffering.  He had been living in the Bangkok area away from his son and other relatives.  Duang's son decided to bring his father up here to Isaan for the cremation and interment of his bones.  Duang joined her son, daughter, and several family members driving down to Bangkok and then immediately back to Thasang Village for the cremation ritual.

The cremation ritual was conducted on Saturday.  It is traditional and expected here that upon the death of a close family member, some male relatives have their heads shorn and  their eyebrows shaved on the morning of the cremation.  After having their heads shorn, often shaved, the males go to the Wat where the cremation ritual will take place.  At the Wat, they are interviewed by the Abbot, don the saffron Monk robe, take some vows, and become Monks for the day.  After they have a meal of food offered by the family of the deceased person, the Monks of the Wat and the new Monks go to the home where the body lies inside of a refrigerated coffin.

I have attended many funerals here in Isaan, many more than I had attended in my previous 61 years in America.  I remember being sheltered as a child from attending funerals.  It was not until I was 17 or 18 years old that I attended a funeral.  Such is not the case here in Isaan.  At the earliest age and more importantly, throughout childhood, children attend and participate in funerals.

Children attend and participate in funerals as full members of the family or community.

I am often reminded of a wonderful quote from National Geographic contributor, Wade Davis, a renowned Canadian Anthropologist.  In his documentary series, "Light At the End of the World" concerning the Buddhist attitude towards death ... "The Buddhists spend all their lies getting ready for a moment that we spend most of our lives pretending does not exist, which is the moment of our death".

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

With the death of his grandfather, Peelawat, our 7.5 year old grandson, would mark a major milestone of his young life - he would become a Monk for the cremation ritual.

Peelawat Takes A Seat

Around 9:30 AM the morning of his grandfather's cremation, Peelawat took a seat in front of his great-grandmother's house where he lives.  It was his turn to have his hair removed and then his eyebrows shaved.  His turn had been determined by age ... older male relatives went first in accordance with their age.

Peelawat sat very patiently an stoically as an uncle from the village removed his hair with some electric clippers.  The uncle was also assisted by Duang who took a turn with the shears,

In a short time, Peelawat's hair was all gone.  At most of the funerals that I have attended here in Isaan the head was also shaved but for this ritual the heads were not shaved.  However the eyebrows were shaved with Duang's oldest brother doing the job just off to the side of the hair removal station.

Just like the relatives before him, Peelawat sat down in another plastic chair for his uncle to shave off his eyebrows using a straight razor - one razor for all but a freshly purchased razor from the little market at the end of the street.

Peelawat Has His Eyebrows Removed

After the last young boy had his eyebrows removed, the Monks "to be" walked the short distance to the Wat inside of Thasang Village. In quiet orderly fashion, they climbed the stairs to enter the Bot (ubosoth - ordination hall).

Once inside the Bot, all the men and boys lined up and knelt in single file to pay their respects to the Abbot of the Wat - the Monk that I have nicknamed "Rocket Man".  He then interviewed them to ensure that they were humans - "of this world" and not Nagas.

Peelawat Reverently Holds His Robe

The men and boys were then presented with Monk robes by the Abbot.  The Monk robe was actually comprised of several individual articles of clothing - Angsa - a vest that hangs over the left shoulder leaving the right shoulder exposed.  Peelawat, after removing his shirt, put his on incorrectly but "Rocket Man" corrected him and then assisted Peelawat with getting dressed completely and properly.  The older men who had been Monks before tended to themselves.  Another male relative helped the two other young boys.  I was of no help to Peelawat so "Rocket Man"'s help was much needed and appreciated.

Peelawat Gets Help With Sabong

The second article of the Monk's robe was a sarong called Sabong.  It is a simple sarong ut very important because it is the article of clothing that is worn 24 hours a day.  After putting on the Sabong, Peelawat like all the others. modestly removed his pants from underneath the sarong.

The sabong is held in place by a wide and thick cotton belt called a Prakod.

The last article comprising the robe is the Jeeworn (Mantle Robe) the outer cloak like wrapping that you often see Monks adjusting.  When a Monk is at his temple, his Jeeworn covers his body except for the right shoulder.  When the Monk leaves his Wat, his Jeeworn must cover his entire body.  The Jeeworn has no straps, buttons, velcro, or zippers so it must be folded, wrapped and tucked to be worn properly.

Peelawat Awaits His Jeeworn

After everyone was dressed, they participated in a short ritual that made them Monks.  They then sat down to have a meal.  One of Duang's female cousins made offerings of food to the Monks - taking care now to not touch the boys as well as men since they were now Monks.

Monks Have Their Meal

I was surprised at how much Peelawat ate.  He was the last one to leave the bot!  He eats well when he is at our house but he often does not eat that much at home.  At home he is often preoccupied with playing futball (soccer) or riding bicycles with friends.  At the Wat there were no distractions - the Monks ate in silence.  There were no soccer balls, televisions, smart phones, or bicycles in sight.

After Peelawat had finished eating around 11:00 AM, I returned to the house where Duang and everyone were occupied. One hour and a half later, all the Monks arrived at the house.  There was a 20 minute ritual lead by the chanting Monks.  Upon completion of the 20 minute ritual, the coffin and deadman's personal possessions were removed from the house in placed in two pick-up trucks for the short drive back to the Wat.

Outside of the house, a funeral procession formed up.  The procession was lead by the oldest Monk of the Wat followed by the 6 family member Monks.  A sacred cord, sai siin, was carried by the Monks with the other end of the cord attached to the refrigerated coffin located on the back of a following pick-up truck.

Immediately behind the Monks, close family members walked in front of the truck bearing the coffin.  They also held on to the sai siin.  One of the family members, a brother, carried a basket filled with freshly puffed rice.  As the procession marched along the village street towards the Wat, He threw handfuls of the puffed rice along the route - offerings to the local spirits.

The second pick-up truck carrying the possessions and tributes to the deceased person followed behind the first truck.  Extended-family members, and friends marched alongside and behind the second truck.

The Monks, truck with the coffin and close family members circled around the crematory furnace 3 times counter-clockwise while the other members of the procession broke ranks and settled down in the sala or covered pavilion for the remainder of the ritual.

The refrigerated coffin was offloaded from the pickup truck and placed in front of the furnace structure.  It was opened and the consumable coffin containing the body was removed to be carried up the stairs for placement on steel sawhorses at the doors to the furnace.  The personal possessions were offloaded from the second truck and placed in a pile off to the side and behind the furnace structure to be burned.

There was an extended ritual conducted inside the sala which is located next to the crematorium.  The ritual involved making offerings to the Monks and offerings to the spirit of the deceased man.  For part of the offering, the sacred cord, sai sin was strung out and held by the Monks thereby connecting the Monks, Buddha statue of the Sala and the coffin at the door to the crematorium furnace.  Peelawat did his part and held on to the sai sin as if he had done the ritual many times before.

The ritual then focused at the coffin located at the doors to the furnace.  Offerings were placed on top of the coffin and then the senior Monks climbed the stairs one by one to accept the offerings as presented by senior members of the family or dignitaries at the funeral.

Bamboo and paper mementos, called daugmaichan, were placed upon a tray placed on top of the closed coffin by everyone.  Attendees walked up the steps of the Wat's crematorium to the coffin that was placed upon two metal sawhorses at the doors to the furnace.  They carried with them small paper and bamboo objects called "Daugmaichan", good luck tokens that they had taken from a large bowl placed on a table at the foot of the stairs, and placed them in metal trays on top of the coffin. They first "wai", slightly bowing the head as the hands in the praying position are raised to the forehead, and then placed their daugmaichan on the pile building up in the trays.  The wai is the Thai expression of respect that people use to greet each other or to say goodbye.  Some people will knock three times on the side of the coffin in a final farewell gesture.  Other people will call out in controlled voices words to the effect "Good luck to you, I will miss you, I hope to see you again soon."  The scene is always dignified and touching.Upon completion of the placing of the mementos, it was time for the body to have coconut water poured on it.

The Monks climbed the stairs to pour coconut water on the corpse.  The senior Monks were first in line to pour the coconut water followed by the family Monks for the day.  Peelawat had never performed this ritual before.  With guidance and encouragement from the Monks, Peelawat did just fine - not showing any fear or being shy,

After the funeral, Peelawat's time as a monk was over.  He returned to his home to resume his life as a 7 year old.  His aunt asked him if she could borrow some money from him.  He had received roughly $9 USD (280 baht) from offerings during the funeral ritual.  His aunt was teasing and joking with him about having some money.  Peelawat explained to her that he could not give her any money because he had given it all to his great-grandmother so that she could give it to him each day for school.  Peelawat "needs" 20 baht ($0.60 USD) each day to buy lunch and snacks at school.  His plan is to use his funds from being a Monk to buy some of his lunches and snacks.

It had been quite a busy day for Peelawat.  He had successfully achieved one of his life milestones - being a Monk for the funeral of his grandfather.  Peelawat is quickly evolving into a responsible young man - a young man that we are so proud of.

Kahn Ha Kahn Phet - A Child's Contrition

This past Sunday was quite a busy day for my wife and me out at Wat Pha That Nong Mat.  I had expected to witness and photograph the daily ritual of offering food to the Monks, a special ritual associated with casting a statue of a Naga, and the actual casting of the statue. I also had the unexpected opportunity to witness and photograph Ajahn Ott creating two Sak Yant tattoos on a young Monk. However, the biggest surprise of the day for me, and even more so my wife was a special Thai ritual called "Kahn Ha Kahn Phet"  My spelling may be off because Romanicing Thai words is very difficult and flexible not to mention comprehending Thai words with the five different tonal versions of many words with each way having a completely different meaning.  I confirmed twice with Duang that I had heard and comprehended "Kahn Ha Kahn Phet" properly.

Kahn Ha Kahn Phet is a Thai ritual for sons and daughters to apologize and atone for transgressions against their parents.  Respect for one's parents is a cornerstone of Thai society.  I have often been reminded of that by Duang but I won't get into those details!  Duang does not gossip about people and is very tolerant.  However I have many times observed her disdain for people who do not take care or respect their parents.

On our visits to hospitals, she has often rhetorically asked me the question why some elderly person was at the hospital alone to see the doctor and not accompanied by a son or daughter.  Often she has answered her question by pointing out to me that their family do "not have good heart".

Duang's daughter and her boyfriend had been visiting Thasang Village for 10 days.  She is thirty-three years old and expecting her third child.  Since she was in high school, her relationship with Duang has been as some people state "it's complicated".  She has been very busy recently with the pregnancy, relocating with her boyfriend to Rayong, and the imminent death of her father due to cancer.

After the pouring of the concrete for the Naga statue had been completed, the young Monks and young male laypeople were occupied casting small detail pieces required to complete the assembly of the statue.  Ajahn Ott and Por Tong (the Abbott from the rustic Wat near our home) were relaxing under the shade trees along with Duang, me and several of the women who had participated in the casting ritual.  After a while, Por Tong motioned to me to take some photographs and pointed to Duang who was seated upon a saht at my side.  I did not understand but who was I to question a Monk?  I turned to look at Duang and prepared to take some photographs.  I noticed that Duang's daughter approaching Duang carrying an ornate offering bowl filled with offerings.

She reverently knelt before Duang and offered up the bowl to Duang.  As Duang accepted the bowl, Pell bowed before her mother and asked for forgiveness for having lied and being disrespectful to her.

Duang was just as surprised as I was.  However, Por Tong, Duang's pahn sii kwan teacher and the other people from the rustic Wat near our home were not surprised.  This was not a spur of the moment act.  It apparently been planned and arranged by Pell.  Pell had contacted Duang's friend and teacher to help make the offerings that were presented in the bowl to Duang.

Inside of the ornate pressed metal offering bowl were 13 cones constructed from banana leaves.  The 13 cones were segregated into two groups - one group of 5 and the other group of 8.  The configuration was not by chance or without significance.  "5" signifies the "5 Precepts" of Buddhism while "13" signifies "The Noble Eightfold Path".

The "5 Precepts" of Buddhism are refraining from:

1.         harming living things  
2.         taking what is not given
3.         sexual misconduct
4.         lying or gossip
5.         taking intoxicating substances such as drugs or drink

The "Noble Eightfold Path" is considered to be the means to end suffering, pain, and unsatisfactoriness.  The path is:

1.           right view
2.           right resolve
3.           right speech
4.           right conduct
5.           right livelihood
6.           right effort
7.           right mindfulness
8.           right concentration

Each of the 13 cones contained 3 joss sticks (incense), 2 white candles, and "dogmai" - floral buds (white jasmine).

Three is also extremely important in Buddhism.  First and most, 3 represents the Triple Gem of Buddhism - Buddha, The Teachings of Buddha, and the Buddhist Religious Community (Sanga).  There are also three roots of evil - greed, hatred, and delusion. There are 3 characteristics of existence too - suffering, impermanence, and enlightenment. The Noble Eightfold Path has 3 divisions - Wisdom, Moral virtue, and Meditation.

Two represents the "2 Truths" of Buddhism - relative truth and absolute truth.

There is a great use of symbolism in the Thai culture.  It is often the stitching that binds the cultural fabric of society.

After Duang had accepted the offering and her daughter's apology, Pell washed her mother's hands as her son Peelawat watched.

The act of washing her mother's hands was a demonstration and affirmation of Pell's promise to no longer lie or yell at her mother anymore - to properly respect her.

It was a very touching and moving ritual.  It was greatly appreciated and celebrated.  If farmers are not the greatest optimists in this world, it must be mothers.

I sometimes grouse about the tendency today for many American parents to solve their children's problems.  It is extremely important for children to solve their problems on their own without adult interference.  The interpersonal skills and techniques developed in childhood solving their own problems will form the foundation for them to become success and content adults.  They need at the earliest of age to understand and accept that are empowered and obligated to resolve their own conflicts.  The tendency today to identify just about everyone as a victim and teaching them to be dependent upon others for resolution and protection is a dangerous process. 

I share my observations from overseas experiences to provide insights as to how other cultures address issues and concerns that are common to all of us.

The Kahn Ha Kahn Phet ritual, a public act of humility, is a method used in Thailand to resolve conflict between children and their parents.  Humility is a trait lacking too often in today's society.  It is a very powerful trait.  Humility is often the path to forgiveness.

Thamnot Poo Papit Kanet

Siarn Ruesi - Ruesi Mask

The world that I find myself in now is very different from the world that I lived in for so many years of my life.  What I knew of Southeast Asia was dominated by nightly reports on television of the "body count" in Vietnam during the Vietnam, or American War, depending upon your perspective.

Shortly after my 15th birthday, I remember sitting next my grandfather as he drove his 54 Chevy not down to levee but over to Barn Island in Southeast Connecticut on one of our fishing and clamming expeditions.  There was a news bulletin on the radio regarding some ships from North Vietnam attacking one of our naval vessels in the Gulf of Tonkin.  I remember thinking that it was very serious stuff but also coming to the conclusion that it really had nothing to do with me.  Little did I, along with so many other people that day, realize how much that "incident' would affect their lives for the next 15 years or more.

I did not a very high regard for Southeast Asia and its peoples for many years due to the daily coverage of the war and related political events.

It was not until later in my life, when I went to work in Malaysia, that I began to learn and appreciate what a beautiful region and how interesting the inhabitants of the region are.  It is one of the motivational factors that I have in writing this blog and sharing my photographs.  The reality of this region is not what is so often depicted in film or on television.

Living here and being married to an ethnic Lao Loum (Lowland Lao), I have many opportunities to experience and witness unique peoples, cultural events, religious rituals, and traditions that are not available to the vast majority of visitors and tourists.  My wish is to share these with people who only know of this region from the traditional media.

I make a concerted effort to not judge what I see and experience.  I always check with my wife to ensure that what I report as fact is indeed fact and not my observations through the veils of my American experiences and perspective.  I write of what I see, hear, and what I am told.  There is the possibility of some inadvertent miscommunications and confusion.  Today's blog is perhaps one such example but it is my best effort.

Duang and I were invited by one of her cousins to attend a special ceremony on November 1 at her home in Kumphawapi.  Duang told me that her cousin was a special person, a person who was once the grand-daughter of "Papit Kanet".  After some further discussion, I learned that "Papit Kanet" is actually the Hindu deity "Ganesh" - the multi-headed Elephant with the potbelly.

The belief in reincarnation is an integral part of Buddhism and Brahmanism (the precursor to Hinduism).  Duang has been told by a Ruesi (sage, wizard) that she was once the grand-daughter of two Nagas.  Nagas are mythical serpent creatures sort of like dragons that live and rule the underwater world. She was the grand-daughter of "Si Phatoum Ma" (female) and "Si Suttoo" (male).

Many of Duang's family and friends believe that I was once Lao in a former life.  A Monk once told her that I was once a Naga.  However unlike Duang who is related to royal nagas, in a past life I was just an ordinary Naga.  Duang has forgotten my name as a Naga.  The Monk even told her where I used to live.

I have often marveled at how so many people, who believe in reincarnation, in the West believe that they were once royal, noble, or famous.  I have yet to meet someone who claims to have been a serf, slave, or vassal in a previous life.  Considering throughout history how many more slaves, serfs, vassals there were compared to royalty, nobility, or famous, I would suspect that there would be plenty of people today with not so desirable past lives.  Tonight I wonder if being a Naga in a past life here in Southeast Asia is equivalent to the West's preferred past lives.

Duang's Cousin's Home Shrine

We arrived at Duang's cousin's home and after being greeted, we sat down on the floor in the front room of the house.  The room was a shrine, a shrine of paintings, sculptures, offerings and masks associated with the Ruesi tradition, Brahmanism, Hinduism, Animism, as well as Buddhism.  This may seem somewhat strange to have a spiritual and religious focus on so many different faith systems.  However, although confusing to outsiders, the conglomeration of diverse faith systems is a reflection of regional history and culture.  Thai culture is known for its tolerance. 

The first belief system was Animism, the faith in the existence and power of diverse spirits such as the spirits of the land, spirits of the water, and spirits of the home.  As time progressed the region was exposed to Brahmanism which was a precursor to Hinduism.  Rather than discarding the Animist system, the people assimilated Brahmanism into their culture.  As time moved on Brahmanism evolved into the system of current day Hinduism.  Once again the old systems were maintained and the elements of the new system, Hinduism, were assimilated.  Buddhism, the faith of roughly 95% of Thai and Lao people arrived from Shri Lanka.  The tenets of  Buddhism were accepted and assimilated into today's faith system widely referred to as "Buddhism" but retaining much of the prior traditions, rituals, and practices.  It is important in attempting to understand Buddhism is to recognized that Buddhism evolved originally from Hinduism.

Loading Up - Betel Nut Chewing

In the room with us were several young people all of them dressed in white or very pale blue simple cotton clothing.  The simple vestments are worn by woman and men laypeople for participation in special merit making rituals.  The start of the special ritual was the commencement of betel nut chewing by Duang's cousin, her husband, and many of the lay people.  Betel nut is a mild stimulant and it is widely known and accepted that the spirits appreciate and expect the chewing of betel nuts to participate in the rituals.

The ritual was very much like the Korb Siarn Wai Khru ceremonies that I have witnessed and written about before. But as we say, say often, here ... "Same, Same but different"  I was confused that the ritual was being conducted by a women who seemed to be acting like a Ruesi.  From what I know about Ruesi, they can only be men.  I have questioned Duang about this and she confirmed that only men can be Ruesi but women can be like Ruesi (Same, Same but different?).  Women like her cousin can be spirit mediums - able to communicate to and from spirits.

Duang's Cousin, Wearing a Khata,, Chants a Kata

The ritual was very similar to the Korb Siarn Khru ceremonies that I have previously witnessed.  Devotees would kneel before Papit Kanet and listen to her chanting a Kata (mantra), a sort of invocation or spell.  Unlike previous rituals involving Ruesi, in this ceremony the devotees as well as Duang's cousin wore silk scarves around their neck.  The scarf is called "Khata" and is a traditional ceremonial item in Tibetan Buddhism - another element assimilated into what is accepted as Thai Theravada Buddhism.  I did not know about the need for a scarf or even have a scarf but that was not a problem,  Duang's cousin graciously opened a package and presented me with a beautiful red silk scarf and gave it to me as a gift.

Another difference between this ceremony and others was the incorporation of betel nut chewing into the ritual.  The vast majority of the devotees, except for Duang, chewed betel nuts.  All of the people, except for Duang, who actually had the Ruesi mask placed on their heads had chewed betel nuts.  Chewing betel nuts is a mild stimulant and is quite often used as offerings to the spirits.

Duang Receiving the Siarn Ruesi

Another difference with this ritual and previous Khru rituals, was the dancing of the devotees while under spirit possession - that is everyone except for Duang.  This spirit possessed dancing is a common element in Hindu rituals.  At other rituals of this type the people were possessed by animal spirits of their sacred tattoos.  They would become violent and had to be physically restrained by other laypeople.  To break their animal spirit possession, laypeople would have to lift the possessed person's feet off of the ground and rub his ears.  For the Thamnot Poo Papit Kanet ritual performed by Duang's cousin no intervention was required.  However in addition to dancing some of the possessed people would choke, make guttural noises and spit phlegm into small containers lined with plastic bags.  I don't know if the spitting up of fluid was a result of chewing betel nut or possession by spirits.

A Possessed Devotee

Devotee Dancing While Possessed

At the end of the ritual for each devotee, Duang's cousin drew a symbol on their forehead using a long wooden rod and a paste like substance.  An ancient symbol which is a Sat Yank representation for Buddha was the end result of the marking part of the ritual.

Duang Being Marked

My "Marked" Wife

Parts of the ritual were quite intense - chanting of katas, guttural sounds, loud Oriental music punctuated by reverberating drums, clanging cymbals, the odor of burning incense, and the high energy of the participants.  I could feel the energy of the ritual and started to immediately thing about experiencing a small glimpse of mass hysteria.  Eventually the energy level and its intensity subsided - a welcomed denouement.

Kali Standing on Shiva's Corpse

With everyone returned to normal, I was able to ask some questions regarding some things that I had observed - things that I had not seen before.  Off to the left of the raised platform where Duang's cousin was located for the ritual, there was a full sized grotesque black statue that had one of its feet resting upon a supine blue life-sized man. This statue was something that I imagined was related to some type of voodoo ritual in Haiti.  The standing figure was demonic with a long dark red tongue fully projecting from its mouth.  A wreath of skulls was worn around the neck of the statue. A ring of heads encircled the waist of the statue.  This was the substance of children's nightmares and perhaps even mine.

I asked Duang what it was all about.  She quickly informed me that the black statue was Pamet Gali - a good female spirit that takes care of people (OK ... who am I to cast doubts upon someone's believes and besides Duang is my wife BUT I was not convinced)  This good female spirit, Pamet Gali, was the sister of Mare Touranni.  I know about Mare Touranni - she is the deity that protected Buddha while he was meditating.  His enemies had massed to attack him but she came up out of the Earth and created a flood by wringing the moisture out of her hair that drowned the enemy forces.  She is highly revered in Lao and Thailand.  You will often find statues of her - a beautiful young maiden often topless twisting her long hair draped over her shoulder.

Duang went on to tell me that the blue statue under the black statue's foot was her husband, Si Wa Tet, who was in the Army and taking a rest.  I remember that there are some Wats in Thailand named or containing the words "Si Wa Tet" in it, so I was feeling somewhat more comfortable in Duang's explanation but then again there were those skulls and severed heads.

When I write these blogs, I truly want to write the story of the people that I encounter rather than writing my story.  Perhaps I am trying to be a living medium - communicating their story to others through me.  As such I always run what I saw, what I thought that it was all about, and its significance with my wife before I write a blog entry.  I also do Internet research to confirm, verify and better understand the elements and facts of my blogs.

This blog was no exception.  I started researching the Ruesi, the silk Khata, and the chanting of kata.  Lo and behold I stumbled upon information regarding "Pamet Gali" and I even found a very similar statue WITH explanation.

Duang's "Pamet Gali" is actually the Hindu deity - Kali.  The story behind the statue is entirely Hindu and as follows:  Kali is the dark Hindu Goddess of time and change.  She killed a demon named Raktabija, an enemy of her husband - Shiva.  She ill-advisedly licked up the blood of the demon before it could touch the ground to prevent him regenerating.  The demon's blood messed up her mind and she went berserk - destroying everything and everyone that she saw - in THREE worlds.  Her husband Shiva wanted her to stop and snap out of her craziness.  Shiva took the form of a corpse and laid in front of her.  When she tripped over his body, she snapped out of her madness. She was concerned that she in her frenzy had killed her husband.  She placed her foot on the corpse of her husband, Shiva, to bring him back to life.  Shiva came back to life in the form of a crying child.  Kali was so moved with maternal instincts and love, that she shed her fierce form and became Gauri - the radiant mother and giver of life.  AHHH - it started making a great deal more sense ... to me.  Duang, as typical, knew exactly what she was talking about.  The problem is sometimes she "not talk English good" and more often "You English, not understand"  Fortunately we get it all straightened out - often with the help of Google.

Ruesi Papit Kanet and Laypeople

There are connections that tie things to the past, the present, and the future.  The connections are not always readily recognized, appreciated or understood but they exist.

It turns out that one of the sons of Kali and Shiva was Ganesh - the multi- headed elephant deity.  Another connection is that after killing the demon Kali celebrated by dancing wildly about the battlefield.

I was beginning to understand a little better the spiritual world of the people about me.  My learning and experiences into that spiritual world was to continue in November of this year.

Bun Bang Fei - Ban That 2015 Gallery Is Available

A new gallery of 22 selected photographs from this year's Bun Bang Fei event in Ban That, Thailand is now available for viewing and for your consideration.

During the Bun Bang Fei event, hundreds of homemade PVC-Gunpowder rockets are launched into the sky.  The event is a Lao cultural tradition which is celebrated on both sides of the Mekong River.


                         http://www.hale-worldphotography.com/Bun-Bang-Fei-Ban-That-2015

Scouting Day

Scouts Cross A Rope Bridge

Here in Thailand, in addition to the yearly Elementary School Field Day, there is also a special day dedicated to Scouting.

All school children participate in a scouting program.  The scouting program seems to be modeled after Boy Scouts of America however boys, girls, and lady-boys all participate in the program.

Wednesday is scouting day at all Thai schools.  Boys and girls, grades 1 and above. attend school wearing their scouting uniforms.  During the day they are taught scouting and living skills.

Once a year they gather for an overnight jamboree where the elementary school scouts in grades 4, 5, and 6 demonstrate and practice their scouting skills.  The location of the jamboree rotates amongst the schools at the sub-district level.  Last week the honor of hosting the 200 scouts of Tambon Nongwha was given to Tahsang Village Elementary School.  Duang and I had attended the jamboree the last time that Tahsang Village hosted the event.

We arrived at the jamboree in the afternoon after participating in the setting of the first two columns for the new sala in Baan Mat. Upon parking our truck near the pavilion set up for dignitaries, some of the young men, older brothers and uncles of the scouts helping for the day, off loaded the truck of the five cases of soft drinks that we were donating, and several 8 cubic foot bags of various snack treats that Duang's son and cousin had donated for the scouts. Volunteering and making donations to support the children here in Isaan is wide spread.  Although the faculties of the schools were instrumental in organizing and supervising the day, they had plenty of support from mothers, grandmothers, fathers uncles, aunts, and other family members.the community here in Isaan is an extension of the families.

Off to the side behind where we had parked, many women were occupied preparing food and washing dishes in the school's outdoor facilities.  They were preparing food for all the adults involved in the day's activities.

After making our rounds of hellos to everyone, I was brought to the dignitary area to sit down with the local government officials who were observing the activities.  One of the teachers came to me with a glass that appeared to be lemon iced-tea.  It was a warm day and dusty for sure so I welcomed a refreshing drink.  I was shocked to discover  that what I assumed to be iced-tea was actually whiskey and soda water.  I had drunk about one-half of it when the teacher returned to top me up.  I thanked her and explained that I did not want to drink because I had to drive home.  As Duang explains to me ... "Thailand not like America"  I could not imagine drinking alcohol at a public school event being allowed in the USA let alone having it provided by the school!  Several more times during the day and night I was offered a drink but declined.  Although there was drinking, everyone behaved properly.

The seven camp sites around the perimeter of the Tahsang Village Elementary School had already been set up.  Each of the seven schools had their own encampment - a combination of small two person tents, a lean two shelter using a large tarp or a lean two created by erecting the ubiquitous pavilions used for funerals, weddings, or celebrations for monk ordinations and laying the assembly on its side on about  a 30 degree angle.  Saht, woven reed mats, were then placed upon the ground to complete the shelter.  Some of the campsites also had a properly erected pavilion which served as shelter from the sun and a place to rest during the day.

In the middle of the encampments was a large pile of wood stacked into a tepee shape - the bonfire for the evening program.  Several fluorescent light fixtures were mounted vertically on poles in a large circle around the wood pile.

Throughout the school grounds teams of scouts were engaged in many activities.  The scouts had been organized into teams of either 12 boys or 12 girls.  The team members came from many different schools. I surmise that the objective here was to have the scouts learn to work and cooperate with people that they may not necessarily be friends or even be familiar with.  Each of the teams had and identity, such as "dog", "rabbit", "monkey", and a flag which identified the team - a white background with a red picture of the animal.

The teams did not compete against each other or did they race against the clock.  The objective for each team was to visit each of the approximate 10 activity stations and have the entire team complete the objective.  Each of the activity stations was structured to teach a lesson as the scouts achieved the objective of the activity.  Some of the objectives were team related and some were individual related.

Behind the building that serves as the indoor assembly area for the students, the teams were faced with an activity that stressed the needs as well as benefits of cooperating as a team.  The team was split in two groups of 5 and two separate leaders for each group.  The groups were confronted  with two long and heavy wood timbers. Each timber had 5 sections of tire nailed to the top, forming stirrups.  The groups used the stirrups on their left and right feet to shuffle forward.  In order to move forward a prescribed distance and return to the starting point, it was necessary for the group members to synchronize their individual movements and their magnitude.  The individual leaders provided direction and a cadence for their group's efforts.  After completing the task, the adult scout gave a talk to the students and signed off on the team tally sheet for the activity.  The 12 person team then moved on to the next station.

The Rooster or Chicken Team Reports In to Activity Station

 Upon arrival at the next activity station, the team reported into the adult scout.  They lined up pretty much in formation and gave a chest salute to the adult as their leader and standard bearer announced their readiness for the task.

After the activity station of crossing a moat on a single rope bridge, the scouts moved on to a station where they climbed up a rope ladder to a tree limb and back down a similar ladder on the other side.  The ladder was a continuous ladder that was actually too long. If no one was counteracting the force of a climber on one side, the ladder would move towards the ground on the climber's side making climbing even more difficult.  The key to the team's success was for the team to ensure that climber's were on each side of the ladder at any given time as well as for team members to anchor the ladder at each end.  Again the activity stressed the benefits of cooperation and the need for individuals to act for the benefit of the team.

Not all the activity stations involved physical effort.  On the other side of the building that serves as the school assembly, one of the male teachers was bare chested, had a bright yellow smiley face painted on his ample belly, a bright pink cloth wrapped around his mouth and an Indian, as in Native American, headdress. He remained hidden out of view until a scout team had settled down on the ground.  To the sound of some drum beats and wild music, he would jump into view and perform a wild dance for about 5 to 10 seconds before quickly disappearing out of view once again.  An adult leader then questioned the team as to what had just happened and to describe their observations.  The scouts learned that they need to be observant and aware of their situation (situational awareness?) as well as that as a team their observations were more complete than any individual's observations.

Later in the afternoon as the teams had completed all the activity stations. they were called to assemble on the school play field.  There was a team of adult leaders, male and female, that played conga drums, tambourines, and finger cymbals along with singing.  I was extremely impressed with their professionalism and performances.  They sort of reminded me of tent revival evangelists and new age motivational speakers. The got the scouts involved in sing alongs and group body movements.  More importantly and impressive was how much fun and enthusiasm the scouts were exhibiting.  They were fully engaged with the scout leaders.  I asked Duang about the leaders.  It appeared to me that they were not your run of the mill volunteer parents.  She told me that the scout leaders had been trained and certified by the government.

Could have been "Simon Says" - Isaan Style

After the scouts had completed their group exercises with the adult leaders. the woman leader announced where the boy's and girl's bathroom areas were.  I thought that was a little odd since the scouts had been there since the morning and surely must have gone to the bathroom at least once so far in the day.  She also warned the girls not to go to the boys bathroom or they might grab them and "Boom Boom" them.  I know that there is now sex education in elementary schools in the USA but I doubt it is so blunt.

By this time I had to go to the bathroom, I knew that the teacher's bathrooms were located between the female and male student's bathrooms, - about 75 to 100 feet away.  Upon getting to the bathrooms everything made more sense to me.  Off to the right was the boy's bathrooms.  An outside shower had been set up next to the outhouses.  Poles had been placed in the ground with a 4 foot high tarps wrapped around them.  Inside boys were showering in the open air with their heads and shoulders exposed to view.  I suspect the same was true for the girls to my left but I did not look - no real need to know.

In addition to showering, the scouts also were responsible to launder their clothing from the day's activities.  The scouts were getting a good dose of personal responsibility.

Adults had prepared food and cooked foods but it was for the adults to eat.  The scouts had to prepare and cook their own meal.  Soon there were at least 7 small campfires burning upon which pots of ... rice were being cooked.

After going into town for our dinner, Duang and I returned to the jamboree for the evening program.  This time in addition to being another glass of whiskey and soda, a garland of banana blossoms was placed around my neck in thanks for our donation to the scouts.  We had returned with our grandson and five other small children from Tahsang Village.  They wanted to see the fire and show.  The children were very well behaved and we enjoyed their company until their relatives arrived later at night to take them home.

There was a very involved ceremony between the scouts and the local government dignitaries for lighting of the bonfire.  It turned out that the fluorescent fixtures were actually black-lights that created a dazzling effect on the body paint of the "Indians".  Once the bonfire had been set ablaze, the government officials and I had to join the Indians in dancing around the fire.  We did three revolutions around the fire.  I was able to show the scouts some dance moves from the late 1960s to their great amusement.

Each school then performed a skit.  After around the 4th skit of not having any idea of what was going on, I heard a khene behind me.  I saw a man sitting off to the side of one of the encampments, so I headed out to check it out.  By the time I arrived he had joined 4 other men who had been busy eating and definitely drinking.  Once again I had to decline the gracious offer of whiskey.  The men were having a great time. One man played the harmonic rhythmic music typical of Mahlam Lao and Mahlam Isaan music.  One man was playing percussion on the foam ice chest while a third man kept time by banging a metal spoon on an empty soda water bottle.  The fourth man sang songs.  The fifth man got up and had me get up to join him in a dance.  I know how and enjoy dancing Lao so once again I surprised the people.

This is how traditional Lao music started - small groups of villagers huddled around fires and playing music for their own entertainment.  For me it was special event to be able to witness and participate in.such a tradition.