Feeding the Spirits - Wan Kao Saht 2558 (2015)



A Villager Makes Food Offering At the Base of A Tat for the Spirit of a Departed Relative

Sunday was a special day in Isaan.  September 27 2015, 2558 BE, was Wan Kao Saht.  It is the Mid-Autumn Festival or Moon Festival.  For Westerners it is the "Harvest Moon".

On this special merit making is performed in offering food to the Phii (ghosts).  People also earn merit through offering a special treat called "Kao Tawtek" to their local Monks.  Kao Tawtek is a mixture of freshly popped rice, caramel, peanuts, shredded coconut and millet.  It is made in backyards, front yards, and side yards throughout Isaan just prior to Wan Kao Saht - typically in huge woks over wood fires. It is also traditional for older people to give gifts of Kao Tawtek and money to children.

Like many things here in Thailand, Wan Kao Saht seems to be adapted and amalgamated from other cultures. The Chinese celebrate a Hungry Ghost Festival and "Ghost Day" around the same time.  In Vietnam, the second biggest holiday with an emphasis and focus on children is celebrated at this time of the year.

I 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.  Although I left early in the morning, I was not as early as Duang.  She left our home at 6:00 A.M. to prepare for the ritual at the Wat outside of the village.  I drove through the bright green rice paddies, "high as an elephant's eye" sugar cane fields, and muddy fields lying in fallow, before I arrived at the "Outside" Wat (Wat Pha That Nong Mat).

On Wan Kao Saht, in addition to earning personal merit, the participants earn merit for the spirits 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.

Typical Daily Ritual of Making Food Offerings to the 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 Viharn (several years under construction but it does have a tile floor now) next to a concrete column.  A sai sin (sacred cotton string) was placed across the tops of the baskets.  The sai sin ran up the column, across the Viharn and ran down a second column near where the Monks sat slightly above the villagers.  The sai sin terminated in a ball placed on a plate at the side of the Wat's senior Monk.  The sai sin connects this world to other worlds, the laypeople to the Monks and conveys the merit making to the deceased people.

Baskets of Food Offerings for the Phii (Spirits)

Many of the women were dressed in white uniforms like the attire that Duang wears just about every night 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, were participating in a women's retreat at the Wat.  They spent the remainder of the day and most of the night reading and studying the scriptures and receiving lectures from the Monks.

In Buddhist Rituals, You Can Smile and Even Talk If You Want To

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 in the white costumes along with a couple of Brahmans chanted in Pali for most of the time.

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 and several other women 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 and 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. 



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 the 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.



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.

Placing Banana Leaf Packets of Food for Phii

Duang and some other women, made food offerings to the spirits of relatives whose bones are kept in highly decorated steeple or spire shaped structures called "Tats".  Tats are reliquaries for bone chips of departed ancestors.  More affluent villagers have a free standing tat and those less affluent will often have a niche inside of the block walls that surround Wats.

Food Offerings At A Family Tat

Duang Making Food Offering to Her Father's Spirit

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 quickly 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.

Offerings to the Ghosts

The villagers returned to the Viharn 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 there are always "leftovers". The food, that the Monks have not taken, is eaten by the laypeople in a community meal in the Viharn after the Monks have left.

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

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".

A Granddaughter's Farewell

Almost two weeks ago, my wife and I attended the funeral of an old man out in the countryside on the border of Changwat Udon Thani and Changwat Sakon Nakhon.  Attending the funeral was not out of morbid curiosity regarding death but rather an acceptance of one's obligations and duties as a member of a large family and an even larger community.

The grandfather of the young Monk from Wat Pha That Nong Mat outside of Tahsang Village had died and on 17 May he was to be cremated.  The young Monk is a close friend to Duang's family and many of the villagers of Tahsang Village.  A group of the villagers were going to attend the cremation to show their respect for both the dead man and his grandson the Monk.  I agreed to go and bring some of the villagers with us.

We first drove approximately 45 minutes south of our home to pick-up my mother-in-law, our grandson Peelawat, and two other older female relatives.  We then drove north for about two hours to Ban Dong Yen.

One lane of the two lane road in front of the dead man's home as blocked off - a typical situation for funerals, weddings, Monk Ordinations, housewarmings, and Bone Parties.  The additional real estate is used for parking and setting up pavilions for guests where they can eat and drink.

Son Carries Part of the Funeral Shrine From House to Pick-Up Truck

At roughly 12:45 PM the refrigerated coffin containing the consumable coffin and the corpse were removed from the home and placed in the back of a pick-up truck for the procession to the local Wat for the cremation ritual.

Family and Friends Load the Coffin On to Pick-Up Truck

I have attended many funerals here in Isaan, many more than I had attended in my previous 60 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" regarding the Buddhist attitude towards death ... "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". 

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 opportunity for a better and easier life in the future - another step towards eventual enlightenment.

With this blog entry, my 20th related to the funeral rituals of the ethnic Lao Loum people of Isaan, what can be written or photographed that has not been done before?

Each funeral has been very similar but each had some unique aspects.  The different aspects are related to family traditions and the economic reality of the family.  For me, the most interesting aspect of the funerals, was the different people attending and their interaction with each other as well as with the ritual.

So with each funeral that we attend, I look for the special moments, the hidden details, and the personal moments of the event.  There are some standard shots that I end up taking at each funeral but I am always looking for the unique photos that tell a more unique and personal story or photos that better define the culture in regards to death.

This latest funeral was no exception.  There was an aspect to the funeral that I had not witnessed before.  Part of the funeral procession involved ritualized fishing.

Crossing the Bridge Over the River Songkhram, A Man Casts His Net Over the Road

At the front of the funeral procession, there was a man carrying a woven basket filled with popped rice.  Periodically as the procession marched along he would cast handfuls of the popped rice in front of the procession.  This is very typical in funeral processions.  The rice is offerings of nourishment to the local spirits.

However for this funeral, he was joined by three other men with unique responsibilities and duties.  One man walked at the head of the procession carrying a burning homemade taper.  Another man carried a hand fish net - the type used everyday to capture fish.  Another man next to him and often in front of him carried a spiked woven basket that is used to capture fish that are often found in the mud slurry of the rice paddies during planting season.

One end of the woven basket is a larger diameter than the other open end of the basket.  The larger end of the basket has the ribs of the basket exposed about 2 to 3 centimeters past the first hoop of the basket.  When a fish is spotted in the shallow mud slurry of the rice paddy, the larger diameter end of the basket is quickly shoved into the slurry to capture the fish.  The fisherman or more likely, the rice planter who has been interrupted in his work, reaches down through the small end of the basket to retrieve the fish.

I spent most of my time ahead of the procession so that I could photograph it as it approached.  Rather than being a solemn procession as one would expect for a funeral, the front of the procession was quite joyous with a great deal of laughing, joking, and animated conversation.

Several times when throwing the fish net, the "fisherman" fell down - much to his amusement and the amusement of the other men.  I suspect that he was somewhat unstable from drinking the local whiskey all morning long.  On occasion it appeared that he was trying to net the other fisherman who carried the basket.  The road that we traveled on was not heavily used by vehicles but it was very apparent that water buffalo had come along that way.  Upon coming upon a large mound of water buffalo dung in the middle of the road, I cautioned the fishermen not to catch it - much to the amusement of everyone.

So what was going on with the net, basket and burning taper.  I asked Duang and she told me something along the lines of :  the men did not want to think about dying. they did not want the spirit of the deceased man to be sad so they were making believe that it was nighttime and they were all happy because they were fishing together.

After crossing the bridge over the Songkhram River we found ourselves in Changwat Sakon Nakhon and in the village of Khok Si.  The procession took a left turn down a narrow village road on its way to the Wat.

By this time, the men at the head of the procession had been joined by some of the children.  One of the aspects of life here that I particularly enjoy, is observing the confidence, self-reliance, self assurance and independence of the children. The children, at least one of them, a granddaughter were not timid or shy at the turn of events that they found themselves in.

I ended up taking several photographs throughout the cremation ritual of one granddaughter.  Her demeanor and demonstration of respect for her departed grandfather was inspiring and fit very well with the message that I intended to make about an aspect of life here.  "Life" here in a blog about a funeral ... death?  How can that be?  It actually is quite logical from the Buddhist standpoint.  Death frees us from this life and until we attain enlightenment, frees us to be born again.  So for Buddhists there can be no life without first having death.

Requesting Permission For the Procession to Enter the Wat Grounds

When the front of the procession arrived at the gate to the Wat, we could not enter.  The men at the front of the procession knelt before a Monk and talked for awhile.  They then seemed to ask permission as the truck carrying the coffin caught up to the group.  Perhaps as a symbol for the transition of the procession to a more serious mode, the man with the fishing net finally captured the other fisherman that had the basket to the delight of everyone - right in front of the gate to the Wat.

Personal Possessions and Prosthesis to be Burned As Part of Funeral Ritual

The procession entered into the Wat's extensive grounds at a side entrance at the back of the property. The crematorium was located very close to the entrance.

The coffin containing the corpse was removed from the refrigerated coffin and placed on two metal sawhorses at grade level in front of the crematorium rather than at the door to the furnace as in all previous cremations that I have attended.

A cardboard box of the deceased man's personal effects and his  two prosthesis were placed in a fire pit off to the side of the crematorium.  The man had both of his legs amputated due to the effect of diabetes.  Although obesity is not an issue in this area, and the people's diet is far removed from Western diet, diabetes is very prevalent here.  I suspect that it is perhaps due to genetics or possibly a virus.  As is typical in the cremation ritual, once the flames commence to consume the corpse, the personal possessions are burned.

A Granddaughter Watches As Her Grandfather Is Bathed in Coconut Water

The cover of the consumable coffin was removed to expose the corpse.  Monks and people came forward to pour coconut water straight from coconuts on the corpse.  Others poured water from bamboo stalk containers.  The granddaughter who had caught my attention showed no fear or revulsion.  She seemed more curious and remorseful over what she was witnessing.

 The young girl joined her parents following the coffin up the stairs of the crematorium for it to be placed upon a bed of charcoal on a heavy metal carriage.

The little girl remained alone at the doorway to the furnace as the doors were closed and the charcoal was ignited - a fitting and poignant tribute to the grandfather that she obviously loved.

People Scramble to Catch Candies and Coins Cast From the Raised Floor of the Crematorium

So it is ... life and death here in Isaan.  Life and death are embraced at an early age.

Children are integrated into their culture and society to prepare them for their future days ... in this lifetime as well as the others to come.

Building A Chedi

A Chedi Under Construction Outside of Khon Kaen

This weekend is a long holiday weekend in the USA, Memorial Day.  It is not a holiday weekend here in Isaan but that does not prevent the weekend from being special.

Yesterday, Saturday, was a special day for my wife and me along with many other people.  We attended and participated in a special and somewhat rare ritual ... the topping off and consecration of a chedi under construction at a Wat.

My wife has a very large family spread out across Thailand.  The family knows of my desire to witness, learn and photograph the unique cultural aspects of their religion and lives.  Often we will get a phone call informing us of some ritual, event, or festival that people believe I would enjoy going to.

Such was the case of yesterday's ritual.  Duang's mother knew about the ritual roughly 90 minutes south of Tahsang Village from a former Monk at Tahsang Village who had relocated to the Wat where the ritual would take place.  It was occurring at a Wat outside of Khon Kaen, Wat Pa Khao Suan Kwang Tat Fah, the very same Wat that we had visited to witness last October the casting of small Buddha statues.

http://hale-worldphotography.blogspot.com/2014/10/forest-foundry-not-to-be-confused-with.html

Chedi, Thai word for "stupa", is a major architectural feature of many Buddhist Wats.  Chedis are revered and sacred structures. Chedi are built for a variety of reasons. Chedi are built to house relics from Buddha or relics from notable Buddhist clergy or notable laypeople considered to be saints.

Chedi, of a grander scale, Grand Palace, Bangkok

Chedi can also be built to house objects associated with Buddha or his disciples.  Sometimes a chedi is constructed to commemorate an event in Buddha's lives or the lives of his disciples.

Samakkhixay Stupa - Luang Namtha, LPDR

Other chedi are symbolic of various aspects of Buddhist theology and others are built to to commemorate visits or to gain merit.

No matter the reason or motivation, the construction and participation in the consecration of a chedi or stupa is a very important religious event for the Buddhist community.

Stupa at That Phum Phuk outside of Luang Namtha, LPDR

The ritual for the chedi being constructed at Wat Pa Khao Suan Kwang Tat Fah after the daily merit making of offering food to the Monks.  Once the Monks had accepted the offerings of food for their one meal of the day, the lay people removed the plates, trays, and bowls of the extra food that the Monks had not taken.  That food was then placed amongst the lay people to consume as part of a community meal open to everyone.  After everyone had finished their meal, most of the people took the short walk to where the chedi was being built.  Those who did not, remained behind to clean up and wash the dishes.

Several pavilions were set up amongst the trees and bamboo to shelter Monks, dignitaries, and lay people from the strong Sun of the mid-day.  A sort of altar was set up next to the chedi.

The altar was constructed of some sturdy metal tables covered with white cloth and an ornate rug.  The color white is very important during many Buddhist rituals.  Many of the men and most of the women wore white or very light blue clothing for the ritual.

Several Pha Kwan, the ubiquitous banana leaf and floral centerpieces of Theravada Lao Loum Buddhist ceremonies, were placed on the ornate carpet atop the tables along with several ornate pressed metal golden bowls used in religious rituals. Some of the bowls contained lotus petals and other bowls contained chrysanthemum petals. Some of the ornate bowls contained a mixture of seeds and beans.  Although this ritual was ostensibly a Buddhist ceremony, its Animist origins were very apparent.  I was told by one of the lay people that the ceremony was to invite the spirits to enter and reside in the chedi.

On a plain cotton cloth which was surrounded by the Pha Kwan and ornate bowls, several different types of amulets were placed. Undoubtedly these amulets would be considered to be powerful objects upon conclusion of the ritual.  Several small glass orbs filled with oil were placed on ornate pressed metal platforms for the ritual.

The construction as well as the consecration of a chedi involves Buddhist teachers.  Buddhist teachers are typically former Monks who lead the lay people in rituals.  These men can be Brahmans or lay people who have received advanced training by Monks - "tapawkaos".

The consecration of the chedi was actually lead by a Ruesi also referred to as a Luesi (OK now, no jokes or snickers about "Flied Lice"!)  Ruesi are hermit sages that meditate, develop psychic powers, collect herbs, minerals and odd things.  They are like wizards.  Their goal is to help people, to use spells to cast away spells, evil spirits and curses.  They can also help bring good luck as well as fortune to people.

A Tapawkao (white) and a Rusei Performing Ritual

Before the start of the ritual, back at the hall where people were eating, Duang pointed out one the Rusei to me and told me that the man had been crazy before but now he had "pii" (spirit, ghost) inside of him so he was OK now.

Well it turned out that this man was the person who actually performed most of the ritual.  He may have been crazy before but there was nothing wrong with him now.  Without the benefits of any book or notes, he performed the ritual with pause or any indication that he did not know what he was doing.  I was definitely impressed.  A tapawkao who assisted needed notes for his part in the ritual but not the Ruesi!

A couple of the Monks who were seated off to the side underneath one of the pavilions came out a couple times and touched a couple of things on the tables but it was apparent that the Monks were in a supporting role.  It was the Ruesi's show.

After the ceremony had been going on for a short while, a nice looking van arrived.  I could tell from the reaction of the people that someone important had arrived.  Perhaps a politician?  Perhaps a government leader?  An Army General?  I saw a young Monk get out of the van first so I figured that the van must be transporting a high ranking Monk.  My theory quickly dissolved when I saw the next person exit - it was a Ruesi.  This Ruesi, that my wife told me was the "Number 1, all Thailand" Had the longest hair that I had ever seen on a person - he had dreadlock type hair that went to the ground.  How did he keep from getting it dirty or tripping on it?  He draped it over his left shoulder.  I know that it touched the ground because a couple times he let his hair down and I saw it touch the ground.

Ruesi and Monks Holding Sai Sin

The Rusei entered the pavilion were the Monks were seated and after paying his respects to them and accepting their respects, he took the seat of highest honor at the right end of the row.  Like the highest ranking Monk seated to his left, he occupied himself chewing betelnut.

Lay People Participating In Ritual

When I had first arrived at the site of the chedi, I noticed some cords going from the top of the chedi down to ground level amongst a bamboo and tree thicket area.  Attached to the cable at grade level was a styrofoam Naga assembly.

Naga Assembly

In front of the Naga was a Monk's bag.  It was obvious that the Naga would be hauled up and most likely transport something up to the top of the chedi.

Remember in the old days when you spent many spring and summer days playing "Marbles" or "Shooters"?  Our vocabulary and focus was centered upon "Cats Eyes", "Boulders", "Steelies", "Pee Wees", and the most desired of all ... "Puries".  "Puries" were marbles of pure single color solid glass - you could look at the world through colored puries.  Puries were highly valued ... to be shared, to be enjoyed, to be treasured and very seldom put at risk of loss in a game of marbles!

Well a variation of puries is highly regarded and considered powerful here in Isaan and it has nothing to do with child's games.  It has everything to do with "Nagas"  Nagas are serpents of the underwater world.  Nagas are an integral component of the belief system of the Lao Loum people of Northeast Thailand and LPDR (Lao People's Democratic Republic).  The balls, of many different sizes, of pure colored glass are associated with the eyes of the Naga.

In my wife's shrine upstairs in our home, she has several of the "Naga Eyes" some roughly 5mm in diameter and some approximately 150mm in diameter.  You can also find these objects in many of the local Wats.

At one point in the ritual. some men scrambled up the makeshift scaffolding to the top of the chedi - the point where there was an open gold colored ornamentation.  At the same time a special basket containing a large colored glass orb was attached to front of the Naga assembly.  A sai sin (sacred thread) was attached to the Naga assembly.  The sai sin ran from the orb to the area where the chief Ruesi and Monks were seated and was terminated amongst the bowls and pha kwan on the tables.  Great care and caution was taken to prevent the sai sin from touching the ground.

Lay people congregated around one of the cables and pulled on it to transport the Naga assembly to the workers on top of the Chedi.

Naga's Eye Being Transported to the Top of the Chedi

Once at the top of the Chedi, the workers set the glass orb to close the opening at the top of the Chedi.  The orb was secured in place with caulking and mortar.

Ruesi Breaking Sai Sin Into Pieces for Lay People

Back down at the ground level, the sai sin was being broken off into small pieces by the "No 1" Rusei and given to the lay people.  My wife is rather reserved in day to day things, but in matters of faith, she always seems to manage to get to the front of the crowd.  So it was yesterday.  She got some of the sacred thread from the Ruesi.

At this point in the ritual the senior Ruesi took over the ritual.  He went up to the tables and did some chanting as he handled the amulets, and the vials of oil. He sprinkled the items with lotus petals.

As he was finishing up the ritual he sprinkled lay people with chrysanthemum petals followed by handfuls of the seed and bean mixture.

"Not So Shy" Duang Getting Her Blessings

As the Ruesi departed the area to return to his vehicle, people knelt along his path to receive his blessing.  I saw him touch one man's shoulder with the tip of his dreadlocks - no doubt a special blessing.

It had been a great day but this is not the end of the story.  Near the end of the ritual, one of the two nice women who befriended us got on the PA system and made an announcement.  After a while she started speaking in English and invited me by name to return on June 1 for a big special celebration and to take photographs and write a story.  Of course we will return - who can refuse an invitation like that and ignore such an opportunity?

 Definitely not me!

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

Pouring of Coconut Water; Pouring of Water

Prepared Green Coconuts

After a relatively long spell, we attended three funerals in the past week.  To some it may seem that I may be chasing funerals for photographic opportunities.  That is not true, family obligations and community obligation to attend funerals gives me plenty of photography opportunities.

Funerals here in Isaan, Northeast Thailand, amongst the ethnic Lao people are milestone life events.  The Theravada Buddhist funeral ritual is  comprised of many rites, traditions, and offerings - all intended to free the spirit of the deceased person, prepare the spirit for the journey to a new world, and help the spirit to come back to a better life upon reincarnation.

The ritual is a combination and adaptation of rites from the Animist, Brahmin (pre-Hindu), and Buddhist belief systems.

Preparing Green Coconuts for Funeral Ritual

One of the last rites of the ethnic Lao Loum (Lowland Lao) funeral, just before rolling the consumable coffin containing the body into the cremation furnace, is to cleanse and purify the corpse by pouring fresh green coconut water over it.

Off to the side of the cremation furnace, while the Monks and laypeople are participating in merit making rituals in the sala, worship hall, a man or sometimes men prepare green coconuts to pour the water that they contain on the corpse.  Using heavy sugar cane knives, the people take three to four slices off of the bottom of the thick fibrous husk of the coconut.  This allows the coconuts to sit flat on the ground and ultimately on the concrete floor of the platform to the doors of the furnace.

After the bottom of the coconuts are flattened. several slices ate taken off the top of the coconut to expose the top of the actual nut buried beneath the husk.  The point of the knife is then used to open up a small hole from which the water will exit.  The prepared coconuts are carried up the side stairway to the furnace platform and placed off to the side of the head of the coffin.

The Abbott along with Ex-Husband of  the Deceased Woman About to Pour Coconut Water

At the conclusion of merit making ritual in the sala, the senior designated Monk leads the Monks up the front stairway to the head of the coffin.  Laypeople remove the tin light weight cover from the consumable coffin.  The senior Monk inspects and supervises the preparation of the corpse for cremation.  At his direction, the string bindings at the wrists, ankles, and waist are severed using either a sugar cane knife or sickle.  The cloth, typically either a wash cloth or hand towel is also removed fro the face of the corpse.

The senior Monk then pours coconut water over the body starting from the head down to the feet.  He is followed by other Monks from the local wat or wats.  The Monks who follow the senior Monk share coconuts between themselves to ensure that each is able to pour coconut water on the body.

Part of the contingent of Monks are male members of the immediate family.  On the day of cremation, sons, some nephews, grandsons, and some uncles will have their heads and eyebrows shaved to become Monks for the day.  The relatives, earlier in the day, had gone through a simplified ordination ritual to be able to participate as Monks to earn merit for themselves and more importantly for the deceased person.

Closely following the Monks are members of the immediate family - each pouring some coconut water on the body.  Some family members will gently and lovingly rub the water over face while wishing the spirit good luck on its journey and subsequent rebirth.

Cleansing the Spirit with Coconut Water

When there is no longer any coconut water available to pour over the corpse, ordinary water is scooped out of a nearby bucket using a bowl or a glass to pour over the body.

Pouring Ordinary Water Over the Body

The pouring of coconut water is a very important aspect of the Lao Loum funeral ritual.  It is believed that since the water is contained in a nut surrounded by a thick husk from high up in a tree, the water is considered pure - unlike the water from the ground. The coconut water is believed to cleanse and purify the spirit for its journey to another world.

From my 8 years of exposure to the ethnic Lao culture, I would say that the banana plant, bamboo, sticky rice, and the coconut are essential to Lao Loum society.  The pouring of coconut water over the corpse is symbolic of the hope that the spirit will be reborn in a place that is fertile and with sufficient water to grow rice.  Since coconut water is enjoyed by many of the Lao Loum people and is recognized for it thirst quenching ability, the pouring also is symbolic of nourishing and refreshing the spirit for its journey.

Pouring of ordinary water also symbolizes the wishes of the people for the spirit to be reborn in a fertile land suitable for rice cultivation.

For the Buddhists, there can be no life without first death.  The funeral ritual and the Theravada Buddhist attitude towards death reinforce and affirm the beliefs of  impermanence and the opportunity to help the departed in their journey to enlightenment.