Kathmandu Funerals

A Corpse, Prepared for Cremation, Is Carried Along the Banks of the Bagmati River

Pashupatinath located on the outskirts of Kathmandu along the banks of the sacred Bagmati River and close to the international airport is Nepal's most important Hindu temple. It is also one of the most important pilgrimage sites in the Hindu world.  The temple is dedicated to Shiva, specifically his incarnation as the Lord of the Beasts, Pashupati.  Pashupati is considered to be the national deity of Nepal.  Ninety-five percent of the people who die in Kathmandu are cremated at Pashupatinath.

Being a Non-Hindu, I was not allowed to enter the main temple.  However, I had visited Pashupatinath specifically to observe and document the open air cremations conducted along the banks of the Bagmati River and the Sadhhus.  Non-Hindus, after paying an entrance fee, are allowed to access the areas of the cremations, Shiva shrines, and hillside.

Living in Thailand and being exposed to the Buddhist rituals and attitudes towards death, I have become interested in the ways and traditions in which people deal with the final days of loved ones.

Since I started living in Thailand ten years ago, I have attended more funerals than in all my previous 58 years.  Visiting Pashupatinath was my first opportunity to witness and experience the Hindu funeral ritual.

Son and Priest Perform Ritual for Dead Parent

After a short walk from the entrance to the site, I came upon the east ghats along side of the Bagmati River - a short stone throw from the ghats on the other side of the river where cremations were being performed.  Ghats are the stairs that lead down to the river.  Often the term, ghat, is used to describe the stone platforms built on and among the stairs upon which the funeral pyres are constructed.

Typically the body being cremated is a person who died at home only a few hours earlier.  When a Hindu dies it is a common practice to cremate the body either before the sunset or sunrise following the death.  Cremation is held as soon as possible after all family members have the opportunity to view the body.  Customarily the body is brought to holy grounds for cremation.  Hindus believe that the soul quickly leaves the body upon death.  To help facilitate the soul on its journey, the cremation is performed as promptly as possible to ensure there is no temptation for the soul to linger on this side of the world. 

One of the first raised stone platforms that I encountered on the east side of the river was the site of a special ritual.  Cremation are held as soon as possible after all family members have the opportunity to view the body. In past times this was easy to comply with since families remained largely intact - tied to the land or village.  However today families, of all castes, are often separated by miles, kilometers, mountains, national borders, rivers, lakes, and even oceans.  There are thousands Nepalese Hindus living and working in countries such as Bhutan, the Middle East, and further afar.  Often they are not able to promptly return upon the death of a family member.  In such circumstances, the cremation is conducted, and the family member returns when they can to perform a special offering to honor the departed person.

I stopped and witnessed such a special offering ritual.  According to my guide, the man's father or mother had died and had been cremated.  The son had been unable to attend the cremation, he had returned now and with the assistance of a Hindu priest was making a special offering.

The man had shaved all of his hair from his head except for a small tuft at the upper backside of his skull.  He had also modestly removed his shoes, socks, pants, undergarments, and shirt and placed a loose white garment around his waist.  White is the color of mourning for Hindus rather than black.

The ritual was quite involved with many bowls, and containers.  Marigolds, water, rice, incense, plant leaves, and paper money were involved.  The marigold petals, rice, and water were at various points during the ritual sprinkled onto the head of the mourning man and flicked into the air.

It was a very moving and interesting ritual - a ritual that I did not understand, but a ritual that I will learn more about when I return to Nepal someday, someday soon.

Corpse is carried by males to the cremation site.  Rice is sprinkled on the pyre.

The caste system no longer exists in Nepal.  It was made illegal in 1962.  That is the way things are supposed to be and then there is the reality of the way things actually are.  Although the caste system was legislated away in 1962, there are clear and strongly defined economic stratification as well as class distinctions in Nepal society today.  These distinctions and stratification can be witnessed even in the cremation of bodies at Pashupatinath.

The Bagmati River is crossed by two pedestrian bridges.  South of the bridges, is where the common people are cremated.  North of the bridges, where the royals were cremated, is where the rich are cremated.

The body on a bamboo litter is carried around the pyre three times

Bodies to be cremated are carried by men on stretchers or handcrafted bamboo litters from the north to the south where the appropriate pyre platforms are located.  The bodies have been washed and prepared for cremation elsewhere.  They are wrapped in white except for the head.  An easily removable cloth covers the face of the deceased.  Garlands of marigolds cover the body.  Marigolds, saffron yellow, are considered pure whereas the corpse is considered to be impure.  The cremation, a ritual of fire, is a purification rite.  After the corpse is carried three times clockwise around the funeral pyre, the garlands are removed and used to decorate the funeral pyre.  The body is placed on the funeral pyre with the head pointed north - north, the direction of the dead.

Female relative pays respect

The cremation ritual is lead by by the eldest son.  If the eldest son is not available, the next oldest son will perform the duties.  If the deceased person did not have any sons, the responsibility will pass over to the eldest male relative on the patriarchal side of the family.  Daughters or any other females do not perform the ritual.

Eldest male relative, most likely son, supervises the ritual

As part of the cremation ritual, the eldest male places a rice ball, pinda, is placed in the mouth of the deceased to provide nourishment to the spirit for the journey from this this world.

Offerings and fire are carried around the funeral pyre

As part of the ritual, family members circle the body and place offerings of sandalwood kindling on the body.  Holy water from the Bagmati River, just beneath the cremation platform, is sprinkled by hand over the deceased person's body.

Holy Water from the Bagmati River is sprinkled upon the body

Cremation worker builds a funeral pyre

Eldest male relative completes building the funeral pyre

The eldest male, typically the son, completes the construction of the pyre on top of the body and lights the funeral pyre at the mouth of the deceased person.  It is believed that the spirit leaves the body through the mouth.  Starting the cremation fire at the mouth ensures that the spirit is purified as it exits.  Once the fire has commenced straw dampened with water from the river is placed upon the pyre to create a cloaking smoke of the cremation.

Smoke begins to rise from a funeral pyre 

As the funeral fire starts dampened straw is added to the pyre

Pashupatinath cremation scene

Eldest male washes and dismantles the bamboo litter

Smoke from wet straw rises above funeral pyre

Cremation worker tends the pyre

Relatives sit vigil as body is cremated

Ghat located north of the two pedestrian bridges is prepared for a wealthy person DSC 3019

West ghats are cleansed with water from the sacred Bagmati River DSC 3030

Each cremation is but a part of the mosaic of life along the Bagmati River.  Next to ongoing cremation rituals, the funeral workers, members of the lowest caste, build the pyres out of logs in preparation the next cremation that will happen with certainty. For cremations, where the mourners the mourners have left other than for some male relatives maintain a vigil, other funeral workers tend to the fires with long poles to ensure that all the remains are consumed by the purifying fire.  The two pedestrian bridges are jammed and lined with people - Nepalese as well as foreigners witnessing it all and photographing it all.  Behind the pyres, in the areas accessible only to Hindus, people can be scene entering shrines and temples as part of practicing their faith. The hillside on the east side of the river is covered with tourists congregating about the Sadhhus who are to found amongst the shrines to Shiva.  Further up the hillside, families are enjoying the view of it all from an overlook while enjoying snacks and beverages from the refreshment stand.  Life continues with the players all playing their roll of the moment and often oblivious to the others.

 I will return again to Kathmandu to witness and document the Hindu funerals but more importantly, to better understand the details and nuances of the ritual.  My wife will accompany me this time and I look forward to sharing with her the source of many of the rituals that she practices in her Theravada Buddhist faith.  Although she is Buddhist, her faith includes many Animist as well as Hindu precepts and practices.

All though we are often oblivious to each other and the ways along with beliefs of others, it is through travel that we will discover and commence to understand that we are actually all connected.

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.

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.

2 March 2014 Theravada Buddhist Funeral Ritual

A new gallery on my personal photography website is now available for viewing

This 17 photograph gallery is created from selected photographs that I took at a Theravada Buddhist funeral out in the countryside earlier this month.

http://www.hale-worldphotography.com/Other/2-March-2014-Buddhist-Funeral/38126809_89DVf6

"Same Same But Different"

A Young Boy Places A Daugchan On the Coffin

"Same, same but different" is an often used phrase used here in Thailand.  I have written about the phrase before but once again I am impressed with how meaningful and appropriate it is in describing a situation or condition.  Many falang here in Isaan detest the phrase but I actually embrace the expression.

In my life to date I have visited and positioned myself in many situations that I had previously experienced.  Some would ask, "Why go to Machu Picchu twice?", "Why go to Yellowstone National Park seven times?", "Why do this or that more than once" and "Why go there once again?"  The answer for me is simple.  My answer is "Same, same but different"  Revisiting or placing yourself in position to re-experience something allows a person to greater appreciate the original. The greater appreciation comes from the opportunity to more deeply understand and the opportunity to recognize the nuances that are often overlooked during initial exposure.

So what does this have to do with the photo of a young boy placing a "daugchan" on a coffin?

Two days ago, Duang and I drove out into the Isaan countryside to attend the cremation ritual of a family member - "Cousin of my father".  "Cousin of my father" was an elderly woman who died in the village near Ban Tahsang.  Many of my blogs have dealt with the strong sense of family and community that exists amongst the Lao Loum (Lowland Lao) people of Isaan.  Enjoying the sense of belonging and comfort of such a culture does not come free.  Just as saying goes "There is no such thing as a free lunch", appreciating the benefits of such a culture comes at a cost.  The cost, which I find nominal, is participating in the culture.  With such a large family, 23 Aunts and Uncles, as well as 93 cousins at one time, there always seems to be a wedding, Monk ordination, birth, or funeral that we are expected to attend.  I do not mind and enjoy accompanying Duang in the execution of her "family duties".

Food Offerings for the Spirit Placed On the Floor at the Head of the Coffin

The funeral that we attended the other day was the tenth that we have gone to in two and one-half years. Each funeral has been the same as the others but also different.  The ritual is essentially the same but there are nuances that make each one unique.  Since I am now well familiar with the ritual, there are certain photographs that I expect to take during the ritual.  Because I am familiar with the ritual, I am more capable of looking for and recognizing nuances that make each ritual unique and hopefully makes for more interesting photographs.

Since this was a family funeral, there were many familiar faces in the crowd.  Duang's uncle, the Buddhist Monk, an Abbott to be specific, was the senior Monk in attendance.  "Rocketman", the senior Monk from the "inside" Wat in Ban Tahsang, also participated in the ritual.  Many people in the crowd were people that I have photographed over the past two and one-half years here in Isaan.

Local Government Official Bringing An Offering of Kaithin  His head is bowed in a gesture of respect.

The cremation ritual had all the elements that I have come to expect - the body laying in repose at the family home, people coming to the home with offerings of cash or rice; all of which were duly registered in a ledger, food and drink for visitors, government officials paying insurance money and collections from neighboring villages of the sub-district, offerings of food to participating Monks, sons, grandsons, and nephews with freshly shaved heads and wearing new robes as novice Monks, the procession through the village, the school teacher reciting the deceased person's history and list of immediate family over a P.A.  system to the attendees, the washing of the corpse with coconut water and bottled water, the procession of attendees to the entrance of the furnace to place "good luck charms" (daugchan) on top of the coffin, the tossing from the elevated floor of the crematorium of colorful wrapped coins and candy to the attendees below as the body commences to be cremated, and the firing of three fireworks as smoke starts to rise out of the crematorium chimney.

The following are blog links to previous blogs that I have written regarding funerals here in Isaan.

http://www.hale-worldphotography.blogspot.com/2009/04/dying-in-isaan-buddhist-funeral.html

http://www.hale-worldphotography.blogspot.com/2009/10/isaan-funeral-24-october-2009-2552.html

http://www.hale-worldphotography.blogspot.com/2009/12/death-in-isaan-another-lao-loum-funeral.html

http://www.hale-worldphotography.blogspot.com/2010/02/another-isaan-funeral-same-same-but.html

http://www.hale-worldphotography.blogspot.com/2011/01/two-funerals-and-excorcism.html

http://hale-worldphotography.blogspot.com/2012/10/scenes-from-lao-loum-funeral.html

http://hale-worldphotography.blogspot.com/2012/10/another-lao-loum-funeral-here-in-isaan.html

http://hale-worldphotography.blogspot.com/2012/10/death-be-not-private-lao-loum-experience.html

http://hale-worldphotography.blogspot.com/2013/02/yet-another-lao-loum-funeral.html

Duang's Uncle, the Abbott, Accepting Offering of Robe (Kaithin)

Like all the funerals that I have attended here, there were many people taking photographs - any and all photographs.  I typically position myself next to and up against the heavy metal doors to the furnace at the foot of the coffin.  This position gives me fairly good perspective and keeps me from interfering with the ritual.  Doctors have a motto or oath to "Do no harm".  My guiding principle in taking photographs is to "Do not interfere"  This cremation ritual had more photographers than I have encountered previously - just about everyone in Isaan has a cellphone with a camera in it.  Now many of the younger people have smart phones with rather sophisticated camera capabilities built into them.

One of the older men who was helping to organize and guide the activities at the entrance to the furnace asked me where I was from.  I replied "America".  He then asked or rather pantomimed, if the ritual playing out before us was the same in America? I responded by my limited Thai and pantomime that this was very different in America and that taking photographs of the corpse as well as cremation ritual would not be acceptable and most likely start a fight.  He understood but seemed somewhat shocked.

A Young Girl Places Daugchan On Coffin

Prior to opening the coffin to pour coconut water and drinking water on the corpse, attendees walk up the steps of the Wat's crematorium to the coffin that is placed upon two metal sawhorses at the doors to the furnace.  They carry small paper and bamboo objects called "Daugchan", good luck tokens, and place 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 place their daugchan 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.

From a very age, Lao Loum people here in Isaan learn that this life is of a limited duration and that death awaits everyone.  Children are not sheltered from the consequences of life - death.  Young children attend and participate in the funeral ritual for neighbors, family friends as well as family members.  "Family members" here is not limited to immediate family.  It includes aunts, uncles, cousins and all those connected to them through marriage.

I have been to funerals where the local school had its students, all 36 of them, go to a funeral of a villager as a field trip.

Another Child Prepared to Pay Final Respects

Attending funerals is a civic as well as religious experience for the children.  Our grandson when he was three attended his first funeral.  He didn't fully understand the ritual but he did enjoy the dragon fruit that he was eating during the ritual at the deceased person's home.  He did understand some of the merit making ritual though.  Children at a very early age commence to learn the Buddhist rituals.

One of the first group of people to place daugchan on the coffin of the deceased person, are the young male relatives who have become Novice Monks for the funeral.  They have cut their hair and had their heads shaved as part of the ritual.  They wear Monk robes and are part of the lead contingent of Monks holding on to the si sin  (cotton cord) that is attached to the coffin which has been placed on a farm truck or pick up truck.  After the coffin has been placed on the sawhorses at the entrance to the crematorium furnace, a si sin connects the coffin to the Buddha statue in the open sided building where the Monks participate in the merit making ritual for the deceased as well as participants in the ritual.

After the last daugchan have been placed upon the coffin. the trays are removed, and the thin top of the coffin is removed.  Monks are the first people to pour coconut water on the exposed corpse.  Family members follow the Monks to pour coconut water or drinking water on the corpse.

Family Members Preparing to Pour Coconut Water

The hands of the deceased clasp offerings of special small flowers, small yellow candle(s), and currency.  The currency is for the spirit on its upcoming journey.  Metal coins that get melted in the cremation are recovered and used as talisman for immediate family members.  Men often have a small tube containing a piece of the melted coins or a tooth as part of their amulets they wear around their neck.  This funeral ritual was different because it was the first one where I saw a daughter, let alone a son, place coins in the mouth of the corpse.

The hands of the copse are bound together with cotton cord, very similar to butchers string.  The thighs and ankles are also bound by the same cord with all three bindings connected by cord running down the center-line of the deceased person.  Part of the ritual is for these bindings to be cut using a heavy cane knife or as occurred at this funeral - a rice harvesting sickle. Symbolism and ties to daily as well as religious life are very strong in these rituals.

After the body has been cleansed and refreshed, the blanket and saht that the corpse had been resting upon are removed and brought to an area next to the crematorium to be burned in a separate open fire along with the remaining possessions of the deceased.  Slits are then placed in the thin walled coffin using the heavy cane knife or in this case rice harvesting sickle to drain the coconut water and drinking water from the coffin. The body is rolled on to its side to gain access for making the drain slots.  The body is then rolled back on top of coconut halves that have been placed in the coffin. The daugchan are then placed into the coffin.

The very heavy metal carriage and charcoal bed is pulled out along embedded rails from the interior of the furnace.  Flammable liquid such as diesel fuel or naphtha is poured on the charcoals. The coffin is lifted from the metal sawhorses and placed on top of the charcoal bed.  More flammable fluid is poured around the coffin with some being poured in the coffin.  The heavy metal carriage is then rolled back into the furnace.  The heavy bottom door of the furnace is closed and dogged into place followed by the upper half door.

A Monk will approach a small port in the upper door and place a burning candle or daugchan to commence the cremation.

A the smoke starts to flow out of the crematorium chimney, firecrackers are set off to scare away any bad spirits who may be in the area.  This facilitates the release of the deceased person's spirit on its journey.  As the firecrackers fire off, pandemonium breaks out in the area in front of the crematorium below the furnace platform area.  Handfuls of small denomination coins wrapped in colorful foil and candy also wrapped in colorful wrappings are tossed to the children and some adventurous adults below.

People Scramble For Falling Coins as well as Candy Underneath Si Sein Connecting Crematorium to Sala

It was another funeral - same same but different.  It was an occasion the learn and experience more of the ethnic Lao culture of Isaan.  It was a time to strengthen family as well as community bonds. It was also an opportunity to photograph a unique aspect of life here and to be able to share it with others.  All in all just another great day!