Poi Sang Long Ritual - Day 2

Tuesday, 31 March, according to the Abbott of Wat Kum Klang, the "official" printed festival brochure, as well as several local people, was the morning when the young boys would be dressed up in their finery and made up to be paraded through Maehongson. After yesterday's serendipitous discovery of the head shaving ceremony, we were determined to check, double check as well as to verify exactly what event was scheduled as well as its starting time.

We got up at 4:00 A. M. so that we would be at the Wat for 5:00 A. M. As we approached the Wat on foot from our parking space across the lake, we heard the continued acrimonious clanging, banging and beat of the previous day's music. We learned that as long as this music was going on, something was happening.


We arrived just about the right time at the Wat. The bot was filled with family members attending to their young boy. This morning the "Sang Long" (jewelled sons) were being dressed up in fine silks, brocades, jewelery, and complicated millinery. Their mothers, sisters, and aunts applied makeup to the boy's face that would be the envy of any Bangkok or Pattaya Kathoey (Lady Boy). In fact I suspect that many American women would love to be made up and look as elegant as these young boys do. Each family set up their spot on the floor in the bot. A few foreigners freely mingled amongst the Shan people photographing and filming the Shan tradition. Outsiders were very welcomed by the families and the atmosphere was free and relaxed.

The boys were being made up to resemble Princes. When the dressing and makeup had been completed the boys looked like they were little Maharajahs out of some Rudyard Kipling story. This was not a Halloween masquerade type skit but a financially taxing attempt to emulate royalty. Some of the clothing cost upwards to 10,000 baht ($286 USD). We were told by one family that they had gotten the cloth for their son's outfit from Cambodia. The clothing was colorful, intricate, and very fancy. Dressing up your son for his ordination is very analogous to the tradition and social pressures in the USA for having your daughter get married. To suitably impress the relatives, neighbors, and friends, families take on a large financial burden. Almost $300 for a child's outfit even in the Western World is not a trifle amount. Here in Thailand the average farm worker makes 100 baht ($3.50) a day. A can of Coke or Pepsi costs 15 baht so although I often write about how cheap things are here in Thailand, I am using an American perspective. At 100 baht a day, the average Thai farm worker is not going to be buying too many cans of soda or saving very much money in a month. To stage this family celebration many families pool resources and many end up borrowing money to finance the spectacle. We met and spoke with some young boys who had not been through the Poi Sang Long ceremony because their family could not afford the expense. Peer pressure is very strong for every family to somehow and someway to come up with the money to participate in the tradition.

The fathers focused their efforts on dressing their son in all the various articles of clothing. The proud fathers also gave their sons words of comfort and guidance. Other male members of the family sat next to the young boy. In many places, hired men also sat next to the jewelled princes. Once the boy has had his head shaved, his feet no longer touch the ground. The jewelled prince is carried upon the shoulders of his father, grandfather, uncles, and older brothers. To supplement the contingent of male relatives, some families hire men to carry their son on top of their shoulders during the rituals and parades. In many cases the porters for a particular boy are smartly dressed in pastel tailored traditional Shan outfits. Several men are required to carry the boy along the parade route. As a man becomes tired, the boy is transferred to a fresh man for his turn to carry the jewelled prince. Some of the porters with a great deal of energy from the clanging and banging music or perhaps the whiskey that you could smell on their breadth, danced enthusiastically with the boy on their shoulders. A couple of the porters appeared to have a de facto contest as to which one of them could get their prince lowest and most parallel to the ground without dropping him. I suspect that these were professional porters and not some one's crazy uncle or older brother. The fact that no princes were dropped also leads me to believe that professionals were at work. The mothers completed the outfitting of their princes by placing their gold chains around their necks and placing gold rings on their fingers. It was interesting to watch combinations of tape and yarn being utilized to ensure that the family jewels stayed on the boys small fingers.

After all 40 boys had been prepared, they ate a small breakfast of fried rice and plain water. They were carried outside to be organized into parade formation. Outside family members congregated awaiting the start of the early dawn parade. A small Asian breed of horse was waiting outside to lead the parade. The horse was immaculately groomed - to the extent that its mane had been cropped where a large garland of flowers had been carefully placed around its neck. Two men wearing traditional Shan clothing tended and led the horse. Another man who appeared to be some type of shaman led the parade along side of the horse. He was dressed in white pants and tunic with his head covered in a white turban. He carried a ceremonial offering bowl.

The boys were carried on the shoulder of a man and was surrounded by men in waiting - waiting to have their turn at carrying the boy on their shoulders. Each boy is also shielded by a large ornate golden umbrella attached at the end of a long wood pole carried by a man walking to the side of the elevated boy. The umbrellas were very ornate and decorated with flowers, garlands, and intricate decorations. The umbrellas are also heavy and unwieldy
, so just as in the case of the boy, men take their turn in carrying the umbrella and ensuring that it shelters the specific boy.

Some families also hire "professional" musicians to bang gongs, clang cymbals, and play the unusual drum in the same style as we had been hearing since arriving in Maehongson. Some of the "bands" had long mechanical racks that played several cymbals at the same time. Two men carried the rack and a third man "played" the cymbals by moving a lever back and forth. The din of the amateur musicians along with the professionals created quite an atmosphere.

The parade left the Wat complex at sunrise and headed through downtown Maehongson. The entourage stopped at a local temple in the center of town. The purpose of the stop was for the boys to let the spirits know that they were becoming Monks and to ensure that the boys had been forgiven. The parade then moved through the airport on the edge of town to visit a Buddhist temple. At this location the boys requested forgiveness from the Abbott. It was at this point that we decided to move on to our hotel to shower and have our breakfast. It had already been a long and tiring morning even though it was 8:00 A.M.

Poi Sang Long Ritual - Day One

We arrived in Maehongson around 1:00 P.M on Monday 30 March. Upon checking in at the hotel we obtained a printed brochure regarding the schedule of activities for the four day festival. According to the hotel clerk and the recently printed brochure, there were no activities until the next morning. After the boys were to have their heads shaved at their homes they were scheduled to get dressed up in their finery at the Wat followed by a parade through the town.

Since we had not had lunch, we drove into town to eat and check on another source of information for the festival. We went to a restaurant noted for its tour services as well as its food across the lake from the Wats. This being Thailand, things are not always as they are initially described or scheduled. This is why I now make it a habit to double and triple check things - just to be sure or often - to get it right. So it was regarding the festival - the boys were scheduled to have their hair cut followed by having their head being shaved at the Wat at 2:00 P.M.!

We lingered over our lunch and soft drinks before walking over to the Wats on the other side of the lake. Lake is a rather generous term for the body of water in the middle of town. It is about 200 meters in diameter. The air around the Wats was filled with the sound of clanging cymbals and drum beats. It was obvious that something was going on or would be going on - eventually. The cymbals were banged in a staccato three beat grouping. The drumming was not in any noticeable rhythm that I could detect.

A stage had been built in front of the Wat on the temple grounds. Some people were occupied placing colored bunting on the stage. A canopy had been set up underneath one of the large trees on the temple grounds. Underneath the canopy, several young Monks, around 16 years old, were busy banging gongs and clanging cymbals. These young Monks would later take part in the hair cutting and head shaving ritual of the young Shan boys who would be ordained as Monks this year. They are following Buddha's son, Prince Rahula's path in becoming Monks at an early age. Removal of their hair symbolizes renouncing worldly possessions and goods - in old days long hair was symbolic of royalty.

An older man was busy walking around and dancing as he exuberantly played a drum. Some of his enthusiasm apparently came from alcohol as well as religious zeal. The drum was very unique instrument. It was about 6 feet long with an approximately 30 inches diameter drum head. There was a resonating chamber at the other end of the drum tube. The drum was suspended from the player's shoulder by a long saffron strap. The sound produced from tapping on the drum head with fingers was very similar to a bongo drum but a little more bass.

Other men as well as an elderly Monk were busy producing bamboo strips and weaving them into lattice works. The lattice works were later used to decorate some floats for the parade. The men and Monk took split pieces of bamboo and used a long knife to split narrow strips off of the bamboo. The tile floor of the canopy was covered with shavings and strips. The people used their bare feet to hold the lattice in place as they used their hands to weave additional strips into place. As they worked the clash, clang, and pounding of the music continued unabatted only being interrupted in sporadic interludes of increased frenzy. There were times that I got the impression that it was a sort of jam session but with only cymbals, gongs, and a single drum the range for creativity was quite restrictive.

Around 2:00 P. M. nothing different happened. We asked around and were told that it would be at 2:30 P. M. As 2:30 P. M. approached the music continued. The men continued their activities. Nothing else was started. We were told that the ceremony would actually start at 4:00 P. M. A little before 4:00, some of the younger Monks arranged forty plastic chairs into a large u shape in front of the Wat. This was a hopeful sign but also a sign that nothing was going to happen at 4:00 P.M. Around 4:15 P.M., the Head Monk, the Abbot, came out and seemed to take charge of the preparations. This was a very very good sign. At the same time, pickup trucks started to arrive with young boys, family members, and more cymbal, gong, and drum players. The volume and intensity of the music increased greatly. There was definitely an air of excitement and anticipation throughout the area.

At 4:30 the ceremony actually got started. A young boy was seated in each of the plastic chairs - 40 boys in all. Each boy was surrounded by his family. After a little speech from the Abbott and a blessing, the ceremony started. The first part of the ceremony was cutting the boy's hair.

The boys wearing their colorful super hero or cartoon tee shirts and short pants sat rigidly in their chair. These boys were about to take a very important step in their religious and temporal life. They were now the center of attention and the representatives of their family. Although these boys were seven to fourteen years old, it was obvious that they were trying their best to bring honor to their family. It was also entertaining to see some moments when the boys were busy being boys such as sharing their hair clippings with their friend, or grimacing at the irritation from their shorn locks.

The boys sat with a large lotus leaf in their lap. Using regular scissors, relatives take turns snipping off locks of hair and placing them into the lotus leave. It is considered an honor to cut the hair and the relative order in which a person cuts the hair is indicative of the respect as well as esteem that is held by the family for the participant.

The Abbot patiently made his rounds ensuring that he cut some hair from each of the young boys. Many people were mingled amongst the family members photographing or filming the ritual. I was a little surprised how few foreigners there were at the event. I estimate that there were no more than 25 foreigners. The impact of the world economy on Thailand's tourism industry was very apparent on this trip. The local Shan people were very accepting and gracious at the outsiders photographing and filming their special event. As is the case at all of these religious events, people's manners are very good.

After family and friends had their opportunity to cut some hair, it was time to shave the boy's head. Prior to shaving the boy's head, family members usually a mother of grandmother poured water on to the boy's head. Some waters were scented with flowers or perfume. There was no shaving creme, gel, or foam in sight. A couple boys had some soap rubbed into their hair. It was during the head shaving portion of the ritual that the demeanor of the boys changed. It could almost see in their face a look of seriousness and in some cases trepidation. These feelings were visibly mitigated by the close and tender attention given to the boys by their family and the Monks. It was a special ceremony that reinforced family, religious, and community ties.

The shaving of the heads was a time consuming effort shared by men, women, and Monks. Just as in the case of the hair cutting, the Abbot made his way along the lined up chairs to shave a little of each of the forty young heads. The other Monks of the Wats joined in to help shave the heads. It appeared that the Monks shaved about one-half of each head with the remainder done by family members.

After their head had been completely shaved, inspected and accepted the boys were washed off with buckets and bowls of scented and unscented water. Many boys had a pomade of powder and water applied to their newly bald heads. The boys retired to the inner areas of the temple complex to spend the night and await the next step in their ordination the following morning. Snippets of hair and shavings were gathered up and removed by some younger Monks.

The forty boys, soon to be Monks, had completed the first step in demonstrating their renunciation of their worldly possessions by having their heads shaved. They had started their individual journey in following Prince Rahula's footsteps.

The Long and Winding Road ...

We arrived home in Udonthani last night at 11:30 PM after sixteen and one-half hours of driving all the way back from Maehongson. Rather than taking two days to get home we made a push to be home in one day. Whereas on the way to Maehongson, we stayed in Pai after 12 hours of driving, there is no comparable city or facilities 12 hours from Maehongson back towards Udonthani.


The trip was more than we expected and could have hoped for. It could have been even more but we decided to keep with our original plan of 5 nights in Maehongson. The Paduang people of the Karen Hill Tribe were having a festival on Saturday 04 April and invited us to attend. They even offered for us to stay in the refugee camp for the night since we were checking out Saturday morning. It was tempting but we were tired from all our adventures in the Maehongson area. Duang was missing her two month old grandson and I have over 2,200 digital photos to review and edit.

The shortest distance from Chiang Mai to Maehongson is by Highway 1095 - 122 kilometers (about 65 miles) AND 1,884 CURVES. The road is brutal. Many of the curves can only be navigated in first or second gear. On three of the curves I misjudged the truck speed and the steepness of the curve consequently the truck lost energy and ended up stalling on the rising curve. I had to restart the engine, use the emergency brake to prevent sliding backwards prior to engaging the clutch to slowly advance in first gear. There were very few times that the truck was higher than third gear. On several occasions the back tires squealed as we navigated a tight rising curve. I was not the first to do this for there were several blackened areas of burnt rubber on those curves. Many times the back end fish tailed a little bit - hard to believe but it happened in first or second gear and not due to conventional high speed.

Steep hillsides and cliffs embrace both sides of the road. This road is shared by regularly scheduled buses (32 passenger rather than full sized buses), construction equipment, motorcycles, motorbikes, cows, water buffalo, tourist vans, cars, pickup trucks, fuel delivery trucks, and cargo trucks. One great consolation is that there is not that much traffic on the road. This is the low season for tourism in the area - the world economic situation not with standing.

In Thailand the cargo trucks are a big problem. I am convinced that there is not a single 6, 10, 12, or 18 wheeler that can go the posted speed limit anywhere in Thailand. Many of the drivers are on amphetamines so it is not a matter of them not wanting to speed - it is physically impossible for the trucks to maintain reasonable speeds with any sort of load. Highway 1095 is no exception. While you might be zipping along at 60 kph (35 mph), the road in front of you may be blocked by a lorry travelling at 10 or 15 mph - in some cases - stalled on the road (I am not the only one with that problem on the road).

I have driven on many long and winding roads in my life and this one is right up there in terms of the length and severity of the curves. There are several locations where you are entering into a fairly tight left turning downward curve so it is necessary to slow down (bleed off energy) to stay on the road. However immediately coming out of that curve is a very steep 25 to 30 degree ( I just confirmed this on my protractor) rising hairpin curve going to the right where you need to increase energy to make the maneuver. This is where I failed a couple times and entered into the hairpin in too high a gear (2nd) and too low a speed to make it through the curve. I feel like that I am writing an episode of "Dogfight" where reenactments are made of Aeriel combat. If I had a little wooden model of the truck on a stick I know I could show accurately the steering and downshifting required to navigate Highway 1095.

At this time of the year, the end of the dry season, the skies of Northern Thailand are very hazy. The air is filled with smoke and soot from the slash and burn agricultural practises of the region. The Hill Tribe peoples prepare their fields and new lands for planting by burning off the weeds and debris. In addition there is a custom of burning off the forests. I suspect that this is to improve or maintain the productivity and health of the forests. People work the forests. They gather plants, nuts, firewood, mushrooms from the forest. In many places we drove through the sound of crickets or locusts was overwhelming - even over the sound of our Isaan music CDs playing. At times I thought we might be in some bad science fiction movie where the insects take over the planet. I am sure that burning off the forest debris helps hold these insects in check. If the people are like the Lao Loum in Isaan, the burnt or rather BBQ'd bugs would supplement the people's protein intake. Like the Lao Loum, from conversations with some of the local people I know that they eat red ants and red ant eggs.

The forests in the area are very dense. Now at the end of the dry season the trees are denuded of their leaves. Most of the trees have many very large leaves as part of their growing cycle - teak is an example. The forests now look similar to the forests of southern New England in early November but without any threat of snow. The floor of the forest quickly builds a carpet of dead and dry leafy debris. This is routinely burned off. We drove by areas where there has no and will not be any agricultural cultivation done yet the area had been burned. As we drove along Highway 1095, there were many fires still burning along side of the road without a sign of a person in sight. During our boat ride out to one of the refugee camps, we saw fires burning down the hillsides towards the river.

These "fires" while creating a great deal of smoke and thus are unhealthy for people are nothing like the raging mega fires that we are accustomed to seeing on television related to calamities in Australia, Greece, or the United Sates. These forest fires are more like the forest fires that the American naturalist, John Muir, wrote about regarding his travels in the Sierra mountains. He had encountered fires that he had to step over. Due to the natural cycles of growth, death, decay, and fire, the fires in the Sierra mountains of the early days were not very large or hot due to the absence of fuel. I was tempted to replicate Jon Muir's experience by stepping over one of these 4 inch high fires but out of concerns that I might return to the hotel embarrassed with burnt pants or something worse, I refrained.

Yes Highway 1095 is the long and winding road that goes to Maehongson. Like I have found in so many places that I have been to, it is the journey along the long, winding, and difficult roads that have brought me to unique and beautiful locations as well as experiences. The roads in the Sierra Mountains of California to Lake Tahoe, Going to the Sun Highway in Glacier National Park, Trail Ridge Road in Rocky Mountain National Park, the switchback road up to Machu Pichuu, and Estarda Serra da Graciosas from Curitiba to Morretes in the state of Parana, Brasil are just a few examples of long and arduous paths to exemplary locations as well as experiences.

Upon leaving the hotel in Maehongson we learned that because we had driven or perhaps survived driving Highway 1095 we would be awarded a certificate from the local authorities. The clerk offered to pick it up and mail it to our home - it should arrive in three days. So although we didn't buy the tee shirts (many styles, designs, colors and sizes available at the night market by the lake), we will be accepting the commemorative certificate.

During our stay in Maehongson, we realized that many things had changed from our last visit exactly two years ago. I don't know why we were shocked, surprised, and somewhat disappointed to find the changes. Changes occur everyday - everywhere in the world. However, it almost seems a part of the human condition to resist change and strive to maintain the status quo. Talk of change while at first blush may be inspiring, soon when it comes to its actual implementation becomes very frightening and is often abandoned.

Here are some of the changes that we discovered on this trip:

Mr Ping's souvenir shop in the hotel is closed.

Mr Ping's Travel Desk, the source of car, driver and guide on my past three trips, is still there but no one manned it during our entire stay.

My guide for the past 3 trips, the Shan village headman, is now living in Switzerland.

The Lakeside Restaurant on the shores of Jong Kum Lake in Maehongson is gone - gone along with his "all you can eat Thai BBQ for 99 Baht"

The large portrait and shrine to King Rama IX in the middle of Jong Kum Lake was removed two weeks ago.

There are far fewer tourists in Maehongson this time than two years ago - no doubt reflections of the world's economic states as well as the political situation here. A few months ago the airports were closed by political dissidents resulting in thousands of stranded foreign tourists as well as non-reimbursed additional expenses for the stranded people.

The Monk who lives in a cave near Fish Cave now has a chain link enclosure with a metal framed chain link door with lock across the front of his cave. I don't know if this is a sign of progress or a reflection upon a decline in the neighborhood (rocks, highway, rain forest, rice paddies, and two very small villages)

The Paduang people camp of Baan Noi Soi is 50% abandoned. Familiar faces such as "Freida", her mother, her sister, the sad old widow woman, and the capricious school girl no longer live there. They have moved to other camps.

The camp at Baan Nam Piang Din was to be the only location for the Paduang (long neck women) people appears to be the same but with more two years of weathering. Any improvements in either infrastructure or housing to accommodate the additional Paduang was not apparent during our visit.



















Khun Mudan (The Madonna of the Refugee Camp) whom I photographed breastfeeding her infant son three years ago now has a five month old daughter named "Peelada".

"Freida" is no longer readily available to common tourists. She is now living in the regular refugee camp on the Myanmar and Thai border. She is seeking to be relocated to an outside country therefore she has to stay in the closed camp. The ready availability of her beauty as well as her insights into the plight of the Karen, Kariang, or Kayan people is a loss.

Like we all do, Freida has apparently made a choice in seeking her happiness and exploring the opportunities that can be available to her. There is no issue or problem with that. Like all quests and goals, there are prices to pay. Freida and her people are paying some of the price. Hopefully her choice is fully informed and she is prepared to accept the consequences of her choices.

We chose to drive across Thailand to visit Maehongson. Round trip airfare from Udonthani was approximately 31, 185 baht ($890 USD). The total cost of our trip including fuel, hotels, food, camp admissions, and boat rental along with two new tires for the truck was 28,670 baht ($819 USD) for the 7 day and 6 night trip. WE decided and chose to do this trip on our own. We took responsibility for taking care of the arrangements independently. We were able to visit all the places on this trip that we had on the previous when in addition to airfare, hotels, and food, we paid 10,000 baht for three days of a car, driver, and guide.

Just as the long and winding road lead us to Maehongson for the beauty and experiences of this trip, it seems to me that the life better lived is often that which is along a long, winding, as well as challenging path. It is after the struggles to arrive at a certain place, state, or situation that the beauty and richness can be appreciated.

Not all the changes that we experienced on this trip were bad. Some were very good - little Peelada, Mudan's infant daughter, were a very pleasant surprise and a cause for wonder of the moment as well as hope for the future. The upcoming festival in Baan Huay Sua Tao reflected the spirit and vitality of its inhabitants.

Some of the changes had no impact. In exerting our independence and taking direct responsibility for this trip, the current status of the hotel travel agency was merely an interesting observation. The same with the closing of the Lakeside Bar - we found other food at other places.

Life moves on. People move on. Change can not be prevented.

However once change has occurred the secret to happiness is to be able to accept and take advantage of the opportunities that all changes present.

Going to Maehongson - 12 Hours To Go

We are just about ready to leave in 12 hours to Maehongson - one of my very favorite places in all of Thailand. This will be my fourth trip to the area.

We will leave tomorrow morning around 5:00 A. M. and drive to Chiang Mai, spend the night there, and get to Maehongson the following afternoon. The trip could be done in a single long day of driving but the last four hours is on a winding and twisted road with many sights to stop at so we will make it a two day trip out to Maehongson.

We are looking forward to the Shan festival of Poi Sang Long. The cameras have been cleaned. The digital media has been formatted. The batteries are all charged. We have packed some foul weather gear and will take whatever is presented to us.


Since this trip we will be driving, I am bringing a tripod and some other equipment that was not possible before when flying into Maehongson. I will experiment with taking some night shots of the two Wats along the pond in the middle of the town. Although we have not planned on it specifically, we are hoping to get out to some of the Hill Tribe villages to visit some of the people that we have met on previous trips.

Upon our return in a week there will most likely be over 2,000 photos to edit along with plenty of experiences and observations for future blogs.

Isaan Fishing Derby - Additional Photos

After working on yesterday's photographs of the Isaan farmers fishing in the Sa Doong Village Wat's pond, I have set up a new gallery located at http://hale-worldphotography.smugmug.com/gallery/7713973_ekr8E/1/498437605_hPbuA

It was quite a morning that we spent photographing the people fishing. Once again I was left to try to undestand who had more fun - me photographing the people or the people watching me. Everyone is always friendly and curious towards a falang that they encounter in these out of the way locales.

Isaan Fishing Derby

Just about every time that we go off in the pickup truck, other than shopping trips, I haul my backpack of camera gear along with us. I have found the highways and byways of Isaan to be extremely interesting and fascinating. Bringing the camera gear affords me the opportunity to document and share the various aspects of life here in Isaan. Today we were going out to Duang's daughter's place to take her, her husband, and their 6 week old son out to Duang's mother's place in Tahsang village. Later in the day Duang and I were going to the next village to watch Duang's brother perform. We had been invited the previous night by the village headman. Just as is advisable in any country to ensure good relations with those in power, we agreed to attend despite Duang's concerns for possible violence. Mahlam Lao shows have a reputation for bringing out the worst in people. Actually is not the shows themselves but the heavy amount of drinking associated with the shows by the spectators.

We got a late start because we had to purchase some items for Duang's mother. It was late morning as we approached Duang's daughter's village. Just outside her village alongside the road is a Wat with a fairly large pond or maybe a very big mud hole. The water is about 15 feet to 20 feet below the elevation of Wat and is about 300 yards in diameter. Ponds similar to this dot the Isaan countryside. They are used to impound runoff water during the rainy season. During the remainder of the year many of them are used to raise fish, prawns, or ducks as well as providing water for crops.

Today was a special day and a great day to have a camera with you. The pond and the rim around the pond was filled with people. The people were fishing. Duang asked if I wanted to take some photographs and said we could turn around if I did. There was need to ask again as I made the u-turn to return to the Wat.

The Wat was raising money to help support the Monks as well as maintain the buildings. To raise the money, the people were being charged 100 baht each to fish in the pond. When a person paid their 100 baht to a layperson they received a paper crown with a ink stamp on the raised portion of the crown. Duang inquired and determined that 100,000 baht had been raised (1,00 people). We arrived around 11:00 A.M and the oppressive heat and sun was already taking it toll on the fishermen. Many were packing up and leaving in their farm trucks.

During the year the pond is home to many fish perhaps even a breeding population. Fishing is not allowed and feeding the fish is a favorite pastime of the local people. In Bangkok, along the Chao Phraya River the waterfront Wats are sanctuaries for the local fish population. Fishing is not allowed along the river in front of the Wats. People along the bank as well as people in long tail tourist boats feed bread to the fish - thousands and thousands of fish. It is amazing how many fish and how large they are. It is always a good laugh to see some tourists get wet from the fish floundering around in a feeding frenzy.

Today there was no feeding frenzy by the fish in the pond but there was definitely a fishing frenzy by the people. People were fishing along the banks of the pond. People were fishing from narrow steel dugout style boats. People were fishing from rafts made out of rubber inner tubes and pieces of bamboo. Some people were standing in the shallow water fishing. Some people even appeared to be standing on the water fishing!

Standing on the water? No, this turned out to not be some kind of miracle or super religious experience. The people had modified motorcycle wheels to create platforms to stand on while fishing. Short pieces of metal pipe with steel plates on one end had been welded to the wheel. Pieces of bamboo about 4 feet were inserted into the steel cups and the assembly was then inverted, with the bamboo thrust into the muddy bottom to create a place for the fisherman to stand in the shallow water.

There was not a single fishing pole in sight or a hand line. The people fished by either of two methods. The first method, I had photographed several times before in Isaan. This method is what I call the "dip net" method. According to Duang it is called "Sa Doong" - ironic in that the name of the village is "Sa Doong" - but things are often ironic and unexplainable here. It is part of the charm and allure of Isaan. The Sa Doong is a 20 foot by 20 foot fine monofilament net suspended from a long bamboo pole. Bamboo poles are also used to hold the net in a square shape. The fisherman stands in the water and dips the net into the muddy water. After a short period of time, the fisherman rears back from the waist, and using their back muscles lifts the large net out of the water.

The other method of fishing is using a hand thrown monofilament net. This is called "hair". This is the same type of net that I saw being crocheted in Tahsang Village late last month. Hand nets were being thrown all over the pond. They were thrown from boats and rafts as well as by some people standing in the water. Throwing the net is more effective most of the time from the platforms in the water. The additional elevation acquired by standing on the platform helps spread the net out over the water. For some people though, the process of standing on a small diameter platform on flimsy bamboo legs in the water while heaving a large diameter net with all their might ended up spreading their body over the water as well as their net. Whenever someone catapulted themselves over the water ending up with a big splash there would be an outburst of hoots and hollers from the other fishermen and their families on the elevated banks of the pond. There was plenty of hoots and hollers during the hour that we were there.

It appeared to be a fairly successful day for the fishermen. They were happy to show off their catch. Some fish were pretty large - 10 to 15 pounds.

Exhausted and thirsty we left to continue on our original agenda.

After visiting Duang's mother for awhile, we went to the next village. Duang advised me not to bring my camera which was very good advice. We were there for about an hour and there were four fist fights to go along with scores of falling down drunk people. We gladly left - safe and sound.

Monk Ordination

At the end of this month, we will be travelling to Maehongson to witness ans photograph the Shan people's celebration of "Poi Sang Long". During the celebration of "Poi Sang Long" young Shan boys are ordained as novice Buddhist Monks.

This will not be the first time that I have witnessed the festivities associated with a young Thai boy becoming a Monk. Many of the parties that we have attended have been for family member's and friend's sons entering into the sanga (religious community). Every Thai male 20 years or older is expected to be a Monk at some point in his life. It is believed that a boy can only become a man after serving as a Monk. Even the current King of Thailand spent time as a Monk.

Being ordained as a Monk earns great merit for a boy's mother and to a lesser extent his father. The boy's mother gains more merit because the act of becoming a Monk is not available to women. The boy's father naturally had the opportunity to earn the merit by becoming a Monk himself.

Duang's son became a Monk in early January of 2007. His ordination occurred during my first visit to the Isaan region and her home village of Tahsang. The following is a description of the events and rituals culminating in his ordination. The events as well as rituals are typical of all ordinations but not exactly the same for all.

On Tuesday Duang, her mother, an aunt, and an uncle went into Kumphawapi to purchase all the trappings and accoutrement's deemed as necessary to become a Monk. We went to a very small and dark wooden shop that specialized only in Monk accessories. To me it was like going to a specialty store to outfit your child back in the USA for Boy Scout or Summer Camp. The Monk articles included robes, towels, candles, drinking cup, soap, matches, flashlight, wash bucket, candle holder, ceremonial fan, and so on. Monk things are of a special color - saffron. The shop keeper was very gracious and considerate much like a bridal consultant or wedding planner in the USA. Just like in the USA she worked the angles well to insure that the young man had everything that he should have for his special day.

That night after a large family meal - large in terms of the number of people and amount of food, we went to one of the local Wats. There is a Wat inside the village, but for some reason we went to the Wat that is set out in the middle of the rice paddies and sugar cane fields. At the Wat, Duang's presented himself to the Monk and told him that he wanted to become a Monk. Some candles were lit, some incense was burned, some prayers and chants were made prior to going back to the village.

Duang's son spent the next two days preparing to enter the monkhood. He had to go see people that he may have hurt, apologize, and seek their forgiveness if not their blessing.

On Friday we arrived at Duang's parents house in the early morning. The place was a center for all kinds of activities. The narrow village road in front of the house had been commandeered for the festivities. Two large awnings had been set up in the middle of the road. Underneath the awnings wood platforms had been placed and covered with sahts (woven reed mats) for guests to sit upon. Although we had arrived fairly early in the morning, several family members had already started to eat as well as to drink. For this great celebration the beverages of choice were beer and Lao Kao (moonshine whiskey).

In the backyard in front of the rice shed, a temporary outdoor kitchen had been set up. Underneath temporary tarps, numerous female relatives were occupied cooking food in large woks, kettles, and cauldrons over propane gas burners and charcoal fires. Other women were busy preparing foods on hand made wood tables. The air was filled with the sounds of gossiping relatives, the chopping of foods, sizzling food, boiling liquids, the sounds of Duang's uncle's water buffalo next door as well as all of the village's chickens and dogs. Other women were busy washing the continuous procession of pots, pans, dishes, and other paraphernalia associated with the food preparation and consumption in the front.

Inside the dimly lit house, several men were sitting on the floor with some large round cutting boards, heavy knives, a leg of a cow, and assorted pieces as well as parts of a cow. Items such as stomach, liver, skin, and intestines were cut and sent out to the kitchen to be boiled. The meat from the leg was cut and chopped with the heavy knives until it became a pasty consistency. It was then mixed with cilantro, garlic and chilies to be used a a raw dipping sauce for sticky rice. This dish is served at all celebrations. The leg of beef is purchased from a local open air stand where beef products hang for sale. The men were busy with their cutting, chopping, scraping, and drinking Lao whiskey and beer.

The first ritual, cutting of the hair, started at 9:30 AM. After washing the feet of his mother, father, and grandparents, Duang's son came out to the front of the house and sat in a chair placed in the middle of the road. Family members lined up to take their turn in cutting off some of his hair with a pair of scissors. In accordance with tradition and as a sign of respect for elders, his grandparents were the first to cut his locks, followed by his mother, his father, and then surprisingly me, his wife, and then his sister. The remainder of the relatives and friends some how managed to sort themselves out orderly and without any difficulty.

Duang's son sat bare chested with a pakama (a article of clothing - a cotton plaid strip of cloth used for many purposes) draped over his shoulders. He held two plastic lotus blossoms in his hands that were kept in a chest high wai gesture. In his lap was a large lotus leave where the shorn locks of hair were placed as they were cut by each person. As each person cut his hair they gave him their blessing, forgave him for any of his past transgressions and wished him good luck in the future.

The cutting of one's hair goes back to ancient times. The first Buddha was originally an Indian prince named Siddharta. In the times of Siddharta long hair symbolized royalty. Siddharta prior to becoming enlightened and becoming Buddha had shaved off his hair to indicate his renouncement of all his worldly possessions. That act is repeated by young men becoming Monks. After their relatives and friends have cut off his hair, a Monk shaves the young man's head and eyebrows. The lotus leaf along with the cut pieces of hair are taken back to the Wat by the Monk

The young man is now after renouncing his worldly goods is considered to be a "naga". Naga is a mythological serpent that can take on many forms. When Buddha was walking around preaching and teaching his disciples, Naga The Serpent King took on human form, asked to become a Monk and followed Buddha around listening to the sermons. One day the naga fell asleep and reverted back to his snake form. Buddha told him that he could not be a Monk because he was not of this world - only humans could be a Monk. The naga agreed to leave the Monkhood but requested a favor. He asked Buddha that all young men who are about to be ordained as Monks be called "nagas". Buddha agreed. To prevent a recurrence of this incident, all young men as part of their ordination are asked if they are human. The naga despite leaving the monkhood continued his devotion to Buddha and is often depicted in art as the seven headed cobra shielding Buddha from the rain. Nagas also are depicted as statues running along the handrails on stairs into temples.

After having his head as well as his eyebrows shaved, Duang's son showered and put on some special clothing. He wore a special red garment that he had borrowed from a wealthier relative with a white crocheted shawl over his shoulder. Duang loaned him her gold necklace and bracelet to wear. He then placed a handkerchief atop his shaved head and then his fancy headdress. There is no apparent religious significance to wearing of the gold. It is more like just an opportunity to show off to the neighbors the family's economic status. The Shan people of Thailand do make a similar demonstration of wealth as well as the heavy use of makeup to dress up their young nagas which is most likely attributable to their wish to imitate Buddha's young princely son who followed in his father's footsteps and was the first Monk.







Around 3:00 P.M. and after some serious drinking by most of the revelers, except the naga (Duang's son), the procession through the village started. The family pickup truck was brought up to the house. People draped pakamas across the hood as well as along the sides of the truck. Pieces of wood were placed in the pickup truck bed to create tiered platforms upon which heavy wood chairs were placed for the naga and his grandparents. The naga sat ahead of his grandparents clasping two lotus blossoms on long stalks and three joss (incense)sticks. His hands were supported by two colorful square pillows called "mohn" in the wai (praying position). Behind him his grandparents sat side by side - his grandfather holding the ceremonial fan while his grandmother carried offerings of monks robes, ceremonial bowl and floral arrangement. A large ceremonial umbrella (sapatone) towered over the naga. His grandmother also carried her own umbrella for protection from the afternoon sun. An uncle sat in the back to ensure that everything stayed in place and Duang's granddaughter (three years old) also rode in the back of the pickup.



Following the pickup truck was a large farm truck outfitted with a sound system. The sound system consisted of a portable generator, over 24 industrial or rather concert sized speakers, a P.A. system, and CD player. Loud, driving, and native music "Mahlam Lao" blared from the truck. "Mahlam Lao" is the music of Isaan - very conducive to dancing no matter how much or little you may have been drinking. Dispersed amongst the vehicles were family members, friends, and well wishers. They all had been drinking for most of the day so this was to be a dancing rather than marching parade through the village. The purpose of the procession through the village has nothing to do with Buddhism. The origins of the procession is linked to the region's religions prior to the arrival of Buddhism. The intent of the procession is to let the spirits know that the young man has decided to become a Monk - consideration to the elements of Brahmin and Animist faiths that remain active and prevalent today throughout Isaan.

The parade danced through the village, crossed the main country road, danced through the second half of the village, and retraced its steps back to the starting point. All the while, people were drinking whiskey and beer. Young people ran up and down through the ranks of dancers ensuring that dancer's glasses were filled. Some people would break off from the parade to stop into small local markets to ensure a fresh supply of beer for everyone. People drank from bottles, glasses, and plastic pitchers. There was a great sense of community and affinity with people coming out of their houses to watch or in many cases join in the celebration.. Occasionally fireworks were launched into the late afternoon sky - loud whistling spinning disks that after reaching their apogee high in the sky would explode in a large bang.

Upon return to Duang's parent's house, her son went off to spend some time with his wife and child. The revelers continued their socializing, drinking, and eating once again. Although the awnings had been removed from the street, the family had not relinquished possession or control of the street in front of the house. Around 4:30 P.M., two large trucks arrived filled with scaffolding and roadies.

The roadies immediately commenced erecting a large elevated stage that spanned the width of the street. Duang's father had been an entertainer when he was younger. Her younger brother continues the family tradition and is a professional entertainer. He stages and stars in stage shows unique to Isaan. These are song, dance and comedy extravaganzas that remind me somewhat of the USO Tour scene from the American film classic "Apocalypse Now". The music is mahlam lao and mor lam with go-go dancers as well as anywhere from 8 to 16 piece bands. These shows are very popular and are employed at all kinds of celebrations in Isaan.

Prior to the start of the show at 10:00, Duang and I went along to pick up the go-go dancers. We went to the nearby city Kumphawapi some twenty minutes away. The dancers were arriving from Udonthani on a regular commercial bus. We picked them up at the intersection of the main road to Bangkok and the road that lead back to Kumphawapi city center.

The show was great and ran from 10:00 P.M. until 3:00 A. M. Everyone in the village as well as many people form nearby villages attended. Local policemen ensured that the fights did not get out of control. These shows or perhaps the drinking associated with these shows are famous or rather infamous for fighting. In two years of attending many of these shows, I have only witnessed one where there wasn't an incident or two. This celebration was no exception.

After resting for an hour we got up at 4:00 P.M. for the next ordination ritual. We drove to the large Wat in Kumphawapi. Because Duang's parent's were coming along, we sat in the open pickup bed. The combination of the previous night's partying and the cold pre-sunrise temperature made for a long and uncomfortable journey.

Upon arrival at the Wat, we circled the building carrying the offerings for the Monks three times in a clockwise direction. We climbed the stairs into the bot following Duang's son. As he got to the top of the stairs, he threw some coins and small candies over his shoulder. This was another sign that he was renouncing his worldly possessions. People quickly gathered these up as they are considered to be good luck charms.

We presented the assembled nine Monks with our offerings. After some chanting by the Monks, Duang's son presented himself to the head Monk, the Abbott. He placed his Monk robes to his left and prostrated three times (once for Buddha, once for the teachings of Buddha, and once for the religious community). Duang's son then placed his robes over his forearms, made his hands into a wai position and started chanting in Pali - the ancient language of Buddhist scriptures. After a short period of time, he took off his white shawl and the Abbot placed the Monk's shoulder cloth (amsa) over his head. Duang's son then went off with a couple of Monks and very shortly returned wearing the rest of the Monk habit.

Fully dressed as a Monk, he faced the Abbot and formally declared in Pali:

I go to Buddha for refuge

I go to the Dharma (Teachings of Buddha) for refuge

I go to the Sanga (the Buddhist religious community) for refuge

He was now declared to be a "samanera" much like a seminary student in the Catholic religion.

A Monk then told him the 10 rules that had to be followed as a "samanera" Duang's son repeated each rule as it was given.

The samanera then placed his alms bowl over his shoulder and told the Abbot that he wanted to be a Monk. The Abbot then taught him the Pali names for the three robes and alms bowl.

Duang's son then went to go to the back of the temple and prepare himself for the examination. He stood with his hands pressed together in a wai. He was asked a series of questions in Pali to ensure that he was fit and prepared to be a Monk. These questions included ensuring that he did not have certain diseases, he was debt free, he had his parent's permission, and that he was at least twenty years old. There was also the question of "Are you human?" to ensure that he wasn't the Serpent King "Naga"up to his old tricks.

He was then brought back to the assembled Monks and through chanting they were informed that he was found to be worthy and acceptable. Duang's son prostrated three times. The Abbott accepted his request to become a Monk and then asked him the previous questions again to be sure that he was in deed ready. There was some more chanting and the ceremony was completed with him being a full fledged Monk.

Since it was now around 6:00 A.M. with sufficient light for the Monks to see the lines on their hand, it was time for the Monks to go out and make their alms rounds. As Duang's son walked down the temple steps as a Monk, he was greeted reverently by his immediate family who were the first people to offer him his first food as a Monk. It was a very touching scene and one that I will always cherish.

We returned to Duang's parent's house. Although we had left early to complete the ordination rituals, the house was not vacant. During our absence, some of the many aunts and uncles had been busy. They had used the early hours of the morning to prepare "The Mon's Breakfast". To celebrate the ordination of the new Monk and to earn additional merit, the family was going to feed the Monks. We arrived back at the house around 7;00 A. M. to help finalize the arrangements. This included opening all the windows, laying sahts on the floor, setting out trays with various foods and fruits. The relatives who remainded behind had already set up a small shrine in the room and set out bottles of drinking water for the expected esteemed guests. The ten Monks arrived around 8:00 A. M.

Duang's uncle who is a Brahmin acted as the master of ceremonies. He performed some sort of welcoming ritual with chanting, lighting of candles, and burning of incense. The ritual included the binding of spirits with cotton string. The Monks did some chanting and gave their blessings. They were offered the various trays of food and placed what they were going to eat in their alms bowls. People also made some offerings such as buckets of Monk toiletries and supplies to the Monks. After they had eaten, the Monks including Duang's son left to return to the Wat in Kumphawapi.

It had been a very special two day celebration that I had been priveldged to participate in.