Dying In Isaan - The End of Days

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

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

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

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

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

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

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

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

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

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

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

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

Death watch in Isaan

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

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

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

Duang speaking to her father

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

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

Duang and her oldest brother attend to their father

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

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

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

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

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

Aunts prepare Sai Sein

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

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

After washing, baby powder is placed on the body

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

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

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

Securing the shroud and binding the hands

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

"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!

Songkran - Bone Washing

Showing Respect to and Elder Relative in Isaan

Songkran is a very special holiday here In Southeast Asia.  Most people outside of the region may know about it being the "Water Festival", a time when massive crowds gather in metropolitan areas and wage all out water wars.  International television networks every year broadcast clips typically of Bangkok or Chiang Mai of water drenched people, many of them tourists and many of them drunk. dancing about in a hedonistic frenzy.  I know much of what I have just written, for I was one of them, just once, in Pattaya seven years ago.

Just as Christmas has been hijacked with little regard for its origin and original intention, so to a large extent has Songkran, especially so in the metropolitan regions.

I am fortunate now in that I have a Thai family, a very large and extended family that lives in small villages amongst the rice paddies of Isaan.  I have the opportunity and take advantage of the opportunity to experience the more traditional Songkran in a rural and more intimate atmosphere.  There have actually been some instances this year where Songkran has come to Duang and me.

A Three Year Old Visitor Presents Me With A Pumalai Offering

Twice in the past week family members have come to our home for their young children to pay their respects to Duang and me.  The children ranging in age from 1-1/2 to 4 years old kneel before each of us, bow and present us with floral arrangements called pumalai.to show their respect.  Duang wishes them good luck and good fortune.  Since I don't speak their language, I say "Thank You" in Thai and give them hugs and kisses.   They seem to understand. Growing old is inevitable and can not be avoided, however it sure can be pleasurable with traditions such as this.

Getting Old Has Its Advantages

I have long believed that situations do not develop or events occur unto themselves or in a vacuum.  There are precursors to all situations and events that if we are aware are readily apparent.  If we are not fully aware at the time, we can go back later and connect the dots that lead up to either the event or situation that we are now experiencing.  This year's Songkran experience for me is no exception.

Songkran besides being a time for huge water fights in the cities is a time for people to clean their homes.  Tahsang Village was no exception.  The clutter and debris of front and most back yards in the village was gone.  The local government had arranged for trucks to haul away the items that had been thrown out but never removed over the past year.  Songkran is a time for cleaning; cleaning many things.

Songkran is also a time to demonstrate respect for elderly people, especially family members.  Family member from far and near unite in the villages to pay respect to elderly people by kneeling before them, presenting them offerings of jasmine flowers, pumalai, and cash.  The younger people then pour cool scented water over the out stretched hands of the elderly while wishing them good luck and good fortune.  The elderly accept and reciprocate by thanking the younger people, wishing them good luck as well as fortune , and often rub their wet cooler hands on the face, neck or head of the younger people.

Songkran is also the time when Buddhists in Southeast Asia make merit by pouring water over statues of Buddha to cool and cleanse them.  Smaller statues of Buddha are set up on highly decorated tables of flowers for the people of all ages to walk by and reverently pour water over each statue.

This Songkran I also experienced a combination of Tamboon Roi Wan and Tamboon Jaak Khao, "Bone Party" special merit making ritual for the spirits of family members who had been cremated. One aspect of the Bone Party was merit making ritual involving bone fragments placed inside of small metal chedis,  After the ritual concluded the chedis are kept in the family home.  The bone relics are kept in the home for one Songkran and upon the second Songkran a special ritual takes place when the bones are washed prior to internment in a large family chedi on the Wat grounds.

Yesterday there was a "Bone Washing" ritual for members of Duang's family at the Wat inside of Tahsang Village.  I was fortunate to be able to attend and experience the ritual - another dot that connected the progression of life in this world with the spirit world.  In this case it is a dot that is associated with Songkran - another connection to family, cleaning as well as respect for the elderly (deceased).

"Rocketman" Pouring Water Into Metal Chedis Containing Bone Fragments

The "Bone Washing" ritual commenced with the head Monk of the Wat pouring water into each of the three chedi which contained bone fragments.  The tray, a common metal tray used for serving food, upon which the chedis were placed was then removed from in front of the Monks by a male family member and placed on the floor of the Sala.  The tray was placed in front of the family members and behind the offerings of drinking water and toiletries that would be presented as later part of the ritual.

Family members, one by one, poured water into each of the chedis that contained the bone fragments.  Soon the chedis were overflowing with the water.  The water flowed gently over the chedis and was contained by the metal tray.  Bone fragments floated to the top of each chedi but did not spill out of the metal containers because of the care and diligence of the people pouring the water.

After the family members had completed pouring water over the bone fragments, the excess water contained by the metal tray was carefully transferred into a plastic insulated cooler that you often see in fields and homes throughout Isaan - for drinking water.

The tray was now placed to the right of the assembled offerings to the Monks and in front of the family members.  The three metal chedis were placed upon the metal serving tray once again and the bone washing ritual appeared to transition into a typical merit making ritual - a ritual performed every day throughout Thailand.

Offerings Being Made to the Monks

Pouring Water Allows Merit to be Transferred to the Spirits, Trays of Food and Drink Nourish the Spirits

Cotton String (Siesein) Connects the Spirit World to Our Present World

A cotton string, called a siesein, was unrolled and placed over the laps of the Monks, across the Sala floor, and laid across the offerings as well as all of the metal serving trays.  The string remained in place until chanting by the Monks was completed at which time the string was rewound on to it bobbin and returned to its storage location on the special area where Monks sit

At the conclusion of the merit making ritual with the Monks, the family members gathered the plastic cooler along with the tray of the chedi and climbed down the stairs of the Sala to the ground level.  A few steps brought the group to the perimeter wall of the Wat complex.  There were several large Chedi placed upon various concrete tiled bases.  Each chedi was for a different family and contained interned bones of their ancestors.  Poorer families, or rather families who can not yet afford a proper sized chedi, have smaller chedis or in some Wats the bones are stored inside of sealed niches in the wall.

The family chedi had the upper access port had been removed in anticipation of storing the bone fragments that had just been washed.  This was apparently in error.  Lacking a hammer a young man picked up a rock and used it to remove the cement seal around a lower access port.  Apparently the upper chamber of the chedi is reserved for the most senior members of the family.  These bones were of younger people so they had to be interned at the lower level.

Breaking the Seal of the Lower Chamber

Interning the Bones In Family Chedi

After the bones had been placed inside of the chedi, the port was placed back into position.  A senior aunt of the family washed the chedi with the bone washing water that had been placed in the blue plastic insulated container.  Out of concern for the future use of the container I asked Duang about what would happen to the container.  She assured me that it would not be used for drinking water but the Monks would use it for water in the rituals.

As I prepared to walk back to Duang's parents home in the village, Duang pointed out a gathering of Monks and people at a different location along the Wat perimeter wall.  In front of two identical chedi another family was participating in a bone washing ritual.

Duang informed me that there had been many more bone washing rituals the previous day.

Like many events and situations in life, Songkran is much more complex and different from what it may initially appear to be.  It often takes time and and patience to better understand what is happening.  Often it requires an open mind to get beyond the blatant demonstration of hedonism so prevalent today to commence to better understand the significance and beauty of the world about us.

With better understanding and a true appreciation of the events and situations, we are able to see how they really are all connected.

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

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

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

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

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

Villagers Gambling As Part of Tamboon Roi Wan

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

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

Spirit Houses (Ban Phii) for the Dead 

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

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

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

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

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

Family Sprinkles Water On Bones Contained In Brass Chedi

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

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

"Rocketman" Chanting While Holding Saisin

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

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

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

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

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

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

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

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

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

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

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

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

Lead Female Performer Backstage

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

A Dancer Backstage

Performing A Song With Khene

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