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.

Water Transfer



Transferring Of Merit Ritual In Ban Tahsang

Water is extremely important to the human organism.  People can survive far longer without food or without sufficient amounts of potable water.  The lack of  clean potable water is one of the leading killers of young children.  In addition to carrying organisms that cause diarrhea, water carries vectors for such water borne scourges as botulism, typhoid, Cholera, Legionellosis, and Malaria to name just a few.

Water touches our lives everyday - from the water that we drink, the water that we bathe our bodies with, as well as the water that we use to cook and prepare our food.

We are also dependent upon water for the production of the foods that we consume whether our diet is omnivorous, vegetarian, or even vegan.

There is no escaping our body's need and reliance upon water - clean water.

It should come as no big surprise that water also plays an important role in the major religions of the world.  Just as water is necessary and essential for man's physical survival, water plays a very important role in man's spiritual welfare either its ability to cleanse or purify, its symbolism, or the powers attributed to it.

Here in Isaan at the many rituals that I attend, water is frequently used.  At many rituals a Monk will splash special water, water that has been chanted over and sometimes has had melted wax dropped into it by burning candles during the ritual.  The water is contained in an ornamental bowl in which a bundle of reeds is dipped to toss the water droplets over the laypeople.  For me this is very reminiscent of receiving a certain blessing in the Catholic Church.

Evening Ritual For Duang's Father Prior to Cremation

By far the greatest use of water at Theravada Buddhist rituals here in Isaan is to transfer merit to the departed.

Duang Transferring Merit At Wat Ban Mat

In Buddhism it is believed that good deeds and performing acts of merit will bring happiness in this world and in the spirit world.  The amount of merit that a person has acquired will be a determining factor in the status that they will reincarnated into along the path to enlightenment.

Merit that is acquired here in this life can be transferred to other people - living or dead.  Ordinarily the transfer can be done just by thinking of the person as you earn the merit.

There is a belief that the departed person may have gone to the world of departed spirits.  These spirits are not capable of earning merit on their own - they are stuck with the merit they earned in this world.  If they were a good person they have a good chance of being reborn in a happy circumstance.  However , if they they don't have enough merits they have to wait to get merit from living people to get enough merit to be reborn in a happy circumstance.

All is not lost for people who are reborn in an unhappy situation.  They can be released through the transfer of merits from living people.

Laypeople Transferring Merit

Merit can be transfer in your home environment just by thinking of the recipient as you make merit.

Another transfer mechanism takes place and can only take place in a ritual at a Wat involving the participation of Monks.  As the Monks chant, people silent recite special words, as they pour water from one container to another.  The containers range in sophistication from ornate brass "jots" - small covered chalice type containers with matching receptacle bowl to the more prevalent ordinary plastic water bottle and plastic bowl.

The Monks chant in Pali, the language of the people who brought Buddhism to Thailand, words - the Nidhikanda Sutta in the Khuddakapatha:

As river, when full must flow
and reach and fill the distant main,
So indeed what is given here
will reach and bless the spirits there.

As water poured on a mountain top must
soon descend and fill the plain,
So indeed what is given here will reach
and bless the spirits there

It is one of my favorite rituals.

There Are No Age Restrictions For Participating In Rituals

Peelawat, at age 8 months, Participates In His Own Way

So just as water is essential and serves us in this world and is often used to travel from one place to another in this life, it also aids some of us in our journey beyond this world.

More Bone Washing In Isaan

Ghoats Containing Bone fragments

Songkran is the time of the year when people wash the bones of their departed loved ones.  This is tied into the theme of the new year being the time for cleaning.  Throughout the villages of Isaan, people clean their homes and yards as part of the Songkran celebration.  Many of the villagers also go to the local temple and assist the Monks to clean the grounds - trimming trees, raking up and burning leaves and trash.  The villagers then go to the tats which contain the bone fragments of their family members to clean and spruce them up.

I have written of the bone washing ritual for Duang's father who died in November.  His bones, at his request, were interned in a tat at the temple located amongst the sugar cane fields outside of Tahsang Village hence I refer to it as the "Outside Wat" whereas the temple located inside of the village I refer to as "Inside Wat"

The "Outside Wat" is a Dhammayuttika Nikaya monastery - a sect of Theravada Buddhism created in 1833 by Prince Mongkut of Siam.  Prince Mongkut was a Monk for a long period of time and was very learned in the ancient Pali scriptures of Buddhism.  He founded the Dhammayuttika Nikaya to be a more orthodox school - a return by the Monks to the more traditional practises of Theravada Buddhism.

The "Inside Wat" is a Maha Nikaya monastery - the older sect of Theravada Buddhism.  Dhammayuttika and Maha Nikaya devotees believe in the same things in regards to Buddhism.  Often Monks from both schools will participate in rituals together.  The differences between the two schools is that Dhammayuttika Nikaya Monks are more orthodox in their practises - such as eating only one meal a day before noon, and more focused on proper pronunciation of Pali than their Maha Nikaya brethren.

For some reason, and I am certain that it really did not boil down to how many meals a day the Monks ate before Noon, Duang's father, who was not very religious, wanted to be interned at the "Outside Wat".  For some reason, Duang prefers the Dhammayuttika Nikaya school also so she had no reservations about fulfilling her father's literal and figurative dying wish.

But just as in any other country, matters of life, death, and religion are not simple and frequently are not easy.  Duang's father's family in the area are devotees of the Maha Nikaya - the "Inside Wat" with a family tat in place with the bone fragments of Duang's grandmother and grandfather.

The interning of Duang's father at the "Outside Wat" was the cause of several discussions with Duang's Aunt who is now the mariarch of that side of the family.  Matters have been resolved and while I can not claim that the decision has been approved or even supported, it is accepted.

Because of the interning of family bones at two different wats, we had to attend two family bone washings this Songkran - one at the "Outside Wat" and one at the "Inside Wat"

Two days after the bone washing ritual for Duang's father, we returned to Tahsang Village for a bone washing ritual at the "Inside Wat" for Duang's grandfather, grandmother, and an uncle who had been a Monk at the "Inside Wat"

I often write about funerals and use the term "Same, Same but different".  This is also true in regards to bone washing rituals - although the ritual and its intent is the same, each ritual is often unique.

Whereas the ritual at the "Outside Wat" had been held outside at the base of the tat, the ritual was performed in the usobot of the "Inside Wat".


"Rocketman" Pours Water Over Bones

For this bone washing ritual, the bones contained in ghoats were first presented to the Abbott of the wat.  He poured water over the bones.  The trays upon which the ghoats were placed were then moved off  of the raised platform and placed on the floor of the bot in front of the offerings to the Monks between the Monks and the laypeople .

Offering Food to the Spirits of the Departed Relatives

A sii sein was placed from the offerings for the Monks, wrapped around each ghoat and up to the raised area where the Monks were seated.  The sii sein was held by each of the Monks with the spool of the unused cotton string carefully placed on an ordinary plate next to the Monk at the end of the row of Monks.

After the offerings had been made to the spirits, the ordinary metal serving trays were returned to the raised area off to the sides of the Monks.  The sii sein was adjusted and the odinary merit making of offering food to the Monks was performed.

The ghoats which contained the bone fragments of Duang's uncle, the Monk, were brass and pot metal.  The brass ghoat was rather sophisticated and resembled one of the chedi at the Grand Palace in Bangkok.  The pot metal ghoat resembled an embossed drinking cup.  Bone fragments from her grandparents were contained in recycled Ovaltine glass jars - not elaborate in the least but as a former boss of mine would often point out definitely "Fit for purpose".

I asked Duang if there was merit making involved in washing of the bone fragments.  She said that people did not earn merit for either themselves or the spirits of their departed relatives by the act of washing the bones but that it was good luck for the living to do so.  However the acts of offering food to the Monks did earn merit for the living as well as the dead.

After the Monks had been offered food and were eating, people gathered up the metal trays and left the bot.  Once outside they respectfully drained the water from the ghoats into the metal trays and poured the water at the base of the many trees and shrubs that grow on wat grounds.

The people then gathered together to bring the ghoats to the appropriate tat for re-internment.  Once the bone fragments had been returned and the tat door closed, people then threw cups of water over the tat to complete the ritual.

Fishing In Isaan - Two Different Ways

Raising A Large Dip Net In Isaan

Last week I shared my experience of watching two Monks and some Tahsang Village men catching fish by draining the water and feeling around for the fish in the resulting muck.  That is one way to go fishing here in Isaan.

Another way to catch fish is to dip net for them.  The Mekong River is about 40 Km from here and serves as the border between Thailand and the Lao People's Democratic Republic.  The Mekong River is one of the planet's greatest rivers.  Besides supporting thriving international river commerce. the Mekong River supports the peoples of China, Laos, Myanmar, Cambodia, Thailand and Vietnam with its fish stocks.

However here in Isaan, most of the wild fish that is caught is not from the mighty Mekong River or even in rivers of much less size or fame.  There are not many streams to catch fish in either.  The wild fish are mainly caught in drainage ditches, drainage sloughs, mud holes, and flood plains.

In Isaan, rain typically falls from may until October.  In between, very little rain falls.  However, the land is flat and does not drain very well.  By the time that the natural monsoonal rains stop in October, the land is saturated, the rivers are flooding, and there is plenty of standing water.  The Mekong River floods which backs up the small streams that feed it from the interior of Isaan.  Since the water can not drain quickly into the Mekong or other waterways flowing to the south, the water level on floodplains of Isaan will rise dramatically.  This in turn supports the growth and reproduction of wild fish species.  The higher water levels allow the fish to migrate and feed upon recently submerged vegetation.  In addition to being a food source for the fish the submerged vegetation provides shelter for breeding and raising young fish.

In September when water levels are about their highest and into January when water levels have diminished greatly to the point that fishing isn't possible, you will find people fishing the drainage ditches  drainage sloughs, mud holes, and floodplains.  In many areas, people construct platforms out of bamboo from where they drop and raise nets to the water below.  In other locations people will wade out into the water to drop and raise nets that they have attached to a long bamboo pole or they will cast a large nylon net onto the waters to try to catch fish.

Fishing Platforms Outside of Baan Tahsang (Tahsang Village)

Duang's sister, as I pointed out in an earlier blog, had a large ditch dug along her back property line on the Kumphawapi floodplain.  Since her neighbors did the same thing there is now a good place for fishing for a better part of the year.  I had not been out to her place in wto years and I was shocked to see how many fishing platforms had been constructed.  When I arrived my sister-in-law's yard was filled with motorbikes and pick up trucks.  I quickly found out that the vehicles belonged to people fishing in the new ditch or slough.  I thought that perhaps my in-laws had set up a fish for fee business or at least park for a fee business.  They looked at me like I was crazy and through Duang I found out that all the people were family. Since Duang has 23 Aunts and Uncles along with 96 cousins just on her side of the family, it is easy to understand how a place could get crowded with "family".

Duang went off to the village to get her hair done and I wandered around taking photographs.

Fishing - Isaan Style   I Guess Since No Bait Is Used, There Is No Need To Stay Awake

On the day that I visited the site, people were using drop nets and throwing nets to catch fish.  In both techniques, no bait was used.  In the case of the drop nets, the people were using very large nets that were rigged off of their fishing platform.  Levers, fulcrums, and pulleys were used to provide mechanical advantages for raising and lowering the nets.  Other than the corrugated metal used in some of the platforms for roofing all the materials were local. Three pieces of thin walled tubing were welded together to create the each of the two required combination pin connection and journal bearing for the bamboo poles of the net boom and bamboo poles of the base of the platform.  I had seen young men performing welding repairs on some farm equipment at the Tahsang Village miller's house, so I suspect he was the source of these vital metal connections.  Many of the fishing platforms had little shelters built on them where the fishermen could eat, drink, and fish out of the direct sun light.  Oh, some of the fishermen also slept in the shelters.

When the fisherman thinks he has waited long enough, or when he wakes up, he will raise the net to determine if he has caught any fish.  If he has not, the net is lowered and the wait will start again.  If he has caught some fish he will use a net on the end of a long bamboo pole to scoop them up.  The fish are then placed in a bucket of water kept in the shade.  We are not talking about catching very big fish - the vast majority of the fish are around 4 to 6 inches long (10 to 15 cm).  There are no size limits on the catch with people keeping fish that would be too small to even use as bait in the USA.  There is no license required to fish.

Wakened From His Nap, Lao Loum Fisherman Checks His Net

Many of the larger sized fish never make it to the bucket, they are cooked and eaten on site.  Fishing along the embankment was a family gathering with people of all ages eating, drinking, gossiping, and some people actually fishing.  It was a great big picnic if not a party.

Fresh Fish Being Grilled

Some of the men were using hand nets to work sections of the slough.  Fish fences had been set along the ditch to encourage the fish to travel along certain routes.  The men using the hand nets collaborated to take advantage of the fences and the placement of their nets to trap the fish.

Casting Their Nets Upon The Waters In Isaan

 Once the nets had sunk to the bottom, the fishermen would pull them in.  Soon they would be holding a mass of nylon netting coated and dripping with chocolate colored muck.  Sometimes they would even find a couple of small fish in the last bit of the net once the muck was washed away.  The small fish would be placed in a small fisherman's creel floating near the fisherman,  The creel is woven from strips of local hardwood and is kept afloat by lashing empty 1.5 liter plastic bottles to it. One of Duang's uncles, most likely more than one, weaves these creels in Tahsang Village.  I have watched and photographed other villagers making the throwing nets.  Again, the people exhibit an amazing degree of self-reliance as well as self sufficiency.

Starting To Haul Net With Floating Creel Close By

Getting Down to the Business End of the Net

Most of the fishermen had completed fishing when I headed back from the slough to go to my in-law's house.  On my way back to the house I came upon, what for me was an extraordinary scene.  Near where the motorbikes and pick up trucks were parked, a tarp had been placed on the ground.  All the buckets and creels had been emptied on top of the tarp.  People were sorting through the fish and creating at least twelve equal piles of fish for the people to take home with them.  The individual extended family members were cooperating for the greater overall good of the family.  This was yet another example of the sharing and caring nature of the Lao Loum people here in Isaan.

Dividing Up The Day's Catch

Monks In The Mud - Fishing In Isaan

Monks Fishing By Hand Outside Tahsang Village

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

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

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

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

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

Tahsang Village Men Fishing By Hand

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

Fish Being Cooked the "Old Fashioned Way"

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

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

The Monks Working To Corner A Fish

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

Two Monks After Fish

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

The Older Monk Takes A Rest From Fishing

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

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

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

One of My Buddies Displaying His Catch

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

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

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

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

A More Traditional Songkran - 14 April 2553

On Wednesday, 14 April, we got a late start to return to Tahsang Village. I spent much of the early morning finishing up my Federal and State Income Tax returns. Even with not working and not much dividend income, the task of preparing the returns was no simple manner. My accountant in the USA had completed the returns and sent them to me as electronic files. I had to print them, sign them and mail them. The Federal Return was 26 pages long, the State Return was 7 pages long but required that a copy of the Federal return be included. We went out to have copies made and to mail the returns. We got copies made but found out that the Post Office was closed for three days for the Songkran Holiday. We will mail the documents tomorrow. This is a lot of documents for having not to pay any taxes. It must be part of a jobs creation program - complicated rules, and many forms.

We had missed the ritual of pouring water on the hands of the elders in Tahsang Village due to our morning efforts. The picture above was from two years ago. Even without the US tax tasks, we would have missed the ceremony in the village. We could not leave Udonthani prior to 10:00 A.M. because we had to go to the Chinese wholesale market to buy more beer and whiskey, and cigarettes for the family market in the village. With the hot weather, the holidays, and gambling, "Momma" is selling a great deal of those items along with ice. Two days ago the ice distributor in Kumphawapi ran out of ice. Fortunately he was restocked the next day.

Although we had missed the Villagers pouring water on the elderly people, showing respect for the elderly and getting the elderly people's blessing for the New Year, we were obligated to "take care" of the elder members of Duang's family. Songkran is a very important family reunion holiday in Isaan. Leading up to the start of the holiday, the roads are filled with Lao Loum workers returning to their homes in Isaan from the big cities were they work. Our first visit was to the next village to pay respects to Duang's uncle who is in failing health. He is a very important member of the family as well as in the local community. He is a Brahman and performs many of the pre-Buddhist Hindu and Animist rituals. He conducts marriages, and the bai sii rituals. He often leads the people in the merit making rituals involving the Monks.

Duang's son and his girl friend took a small insulated jug and filled it with some cool fresh water along with a bottle of scented soap. They drove over to the village with a bunch of the Tahsang Village relatives. We loaded up our truck with the rest of the relatives, or rather the relatives that broke away from the ongoing three day village dice/roulette game. It didn't matter to me because I had Peelawat, 14 months old, sitting up front with me although he kept trying to shift gears as I drove. We got splashed with water four times by people along the way between the villages.



Duang's Uncle and the other elderly relatives that live in the village were seated upon a raised wood and bamboo platform outside of his home. Everyone gathered around the platform. Donations of money, small yellow candles (birthday cake type), and some garlands were placed on a medium sized metal plate to offer to Duang's uncle. Duang's older sister, who was actually raised by him and his wife, knelt on the platform and offered up the gifts to the assembled elders while the other people, the three younger generations. knelt on the ground before the elders. The younger people all offered "wais", Thai gesture of respect that is very similar to a praying gesture, to the old people. Peelawat was not interested in participating although at 14 months old he has been taught and many times does give wais. Peelawat wanted me to hold him while I photographed the ritual. He also took advantage of me holding him to reach up to strip leaves off of a tree branch to analyze them before tossing them to the wind. I believe that more will be expected of him next year when he will be two years old. Children in Isaan participate at a very early age in the rituals as well as events that define the Lao Loum culture.



After some chanting by the young people and then by the elderly, the young people took turns pouring the scented cool water on the hands of the elderly people with the elderly people giving their blessing and best wishes to each person as they poured the water. Sometimes the young people gently and lovingly poured a little water down the back of the old person. After the elderly had been cared for, some of them poured water gently and lovingly on the backs of the younger people. It was very moving to see the sense of community, dignity, respect and affection being reinforced by all the generations in this ritual.

We returned to Tahsang Village where Peelawat and I stayed in the market while the others went across the main farm road to repeat the ritual with a different group of elderly Aunts and Uncles. The temperature was 41C (105F) with 35% humidity so Peelawat and I minimized our time under the sun. Sitting inside with a fan blowing on us, and sharing ice cubes suited us just fine.


With the Aunts and Uncles taken care, the family focused on Duang's mother and father. All their children and grandchildren and some of their great grandchildren participated in the water pouring ritual along with the money offerings. Duang's father made everyone laugh because he insisted on removing his shirt before the start of the ritual. At the end one of the neighbors, perhaps "mau mau" (drunk) ensured that everyone got splashed with some ice water. It was a good time for all.

I have been asked on more than one occasion about how do they define "poor" people in the Lao Loum culture. It is true that the people do not have many material possessions. They are subsistence farmers with the elderly cared for by their extended families and neighbors. But these people do not measure a person's wealth strictly on their material possessions. To the Lao Loum people being happy, doing "good" and having a "good heart" are important factors in determining a person's wealth. Perhaps it is that we believe we have only one chance to grab the brass ring or to grab all the gusto that we can in this life while they know that if they don't make it this time around there will be another opportunity in another go around. Being content and focusing on their spiritual wealth this time around increases their possibility of success sooner than later.

They may not have much. But they have each other - far more than many other "rich" people.