"Shan Farmers", New Gallery Available

A new gallery, "Shan Farmers", is now available at my personal photography website for viewing.

This gallery of  29 photographs from last month's trip to the Thai-Myanmar Border documents the harvest activities of Tai Yai (Shan) people.

http://www.hale-worldphotography.com/People/Shan/Shan-Farmers/29310329_V3VQWv

Wat Pa Tam Wua Forest Monastery

Yesterday I wrote about becoming reacquainted with the Monk of the forest monastery. Today I will be writing of our visit to him.

After our visit to Ban Huaysuatao, we drove over to the Wat Pa Tam Wua Forest Monastery.  The Monastery is located 37 km from Maehongson on Highway 1095 headed towards Pai.  The village where the monastery is located is called Mae Suya.  Although 37 km is not that long of a distance, travel to the monastery takes longer than expected due to the many curves and elevation changes along Highway 1095.

With Highway 1095 In the Background, Yong Boy Does Flip

The side road off of Highway 1095 leading the 1 km to the monastery is well marked with a large sign for the monastery as well as many yellow Buddhist flags.  At the intersection there is also a small bridge crossing a stream.  In 2009, I photographed young boys enjoying themselves in a pool of water created by a sandbag dam at the bridge.

This visit, there were no boys enjoying a swim on a hot April afternoon in Maehongson Province.  There was no deep pool of water to dive, flip, or even to swim in.  The sand bag dam had been removed and was in the process of being rebuilt.

We drove the narrow lane back to Monastery and parked the truck on the flat grass tract of land next to the entrance of the facility.   We had arrived at 4:15 P.M. so the people staying at the monastery were busy cleaning the area.  Men and women dressed in the white modest loose fitting clothing of Thai mediators were busy sweeping the grounds and facilities with brooms.

In the dining area, Thai people were making preparations to serve tea at 5:00 P.M.

In a pavilion located between the parking area and the entrance to the facilities, local people were being paid their weekly wages in cash with entries and acknowledgements being written in a bound accounting ledger.

We asked around regarding the location of the Abbott and were told that he was not expected back until 6:00 P.M. for evening chanting and meditation.  This was of some concern to me because the sun was getting low and we were also leaving the next morning at 4:00 A.M. to drive all the way back home.  Duang was also concerned.  I told Duang that we would wait until 5:00 P.M. and if the Monk had not returned by then we would return to Maehongson with what little light remained.  I had no sooner said this when we became aware of some commotion at the entrance to the facility - it was the Monk and his superiors from Bangkok.

The Monk invited Duang and I to accompany him on his afternoon rounds of the facility.  I walked beside Ajahn Luongta Saiyut and Duang followed a few steps behind.  In the late afternoon light we toured the facilities that are nestled between tall craggy limestone hills on three sides.  The grounds are park like in nature - many trees, shrubs, flowers accentuating the lush green grounds.  The air was only interrupted by the sounds of birds and insects - a definite refuge from the onslaught to the senses that modern life presents.

Sprinkled about the grounds were small wooden huts where the guests stay.  A small stream divided the grounds into an area where the guests reside as well as study and the area where the Monks live.  On our tour of the area, the Abbott made a point to greet each of the guests who were busy cleaning their hut or the grounds.  All the guests seemed happy and relaxed.  Everyone was smiling and the smiles were not smiles that tend to make me uncomfortable.  Last year people from 109 countries visited the forest monastery.

When we arrived at one of the huts, the Abbott had one of his Thai helpers go in and come out with the special amulets that Ajahn Luongta Saiyut wanted to give us.  We knelt on the ground facing the Abbott as he faced a tall craggy limestone hill and chanted before placing the amulet around my neck and then repeated the process for Duang. I attempted to make an offering to the Monk but he politely declined.  The Monk excused himself to go prepare for the evening's activities but not before making sure that we were advised to walk a little further to visit the fish pond.

Duang and I walked a little ways further to the fish pond. As we walked along the edge of the pond, fish of various sizes would surface as if expecting to be fed.  At one end of the small pond was a covered bench where a young Monk and three local Novice Monks were seated.  We stopped and socialized for a while before making our way to a pavilion where Duang worshiped.  We then made our way back to the truck but not before encountering Ajahn Luongta Saiyut (AKA "Luang Ta") and his guests from Bangkok.  They wished us a safe journey and good luck.

Wat Pa Tam Wua Forest Monastery is a place for meditation, refuge and self discovery.  At the monastery, people are taught meditation methods with "Vipassana" (Mindfulness on Breathing) being the focused practice.  Two vegetarian meals are served each day with tea, coffee, juice or milk served in place of dinner.

Participants at the monastery are asked to observe 5 Buddhist precepts - refrain from killing, stealing, sexual misconduct, false speech, drug abuse, and no smoking.  Men and women have separate housing and people are expected keep their hut clean, help out in the kitchen, and clean up after themselves.

The monastery is operated through donations.  There is no charge for staying at the monastery for the public who seek to learn practices of spirituality however the sacred grounds are not a hotel or resort.

Ajahn Luongta Saiyut is a remarkable man.  He is very outgoing and personable.  He speaks impeccable English and in addition to Thai he also speaks Burmese, Lao, and Chinese. He founded Wat Pa Tam Wua Forest Monastery.  He has been a forest monk for over 38 years and spent over 17 years as a wandering Buddhist monk.  Based upon our visits with him, I have no doubt that he is an inspiring as well as an effective teacher.  His phone numbers are +66 (8) 1031 3326, +66 (8) 7982 1168

Even if you do not want to study meditation, I suggest a visit to Wat Pa Tam Wua Forest Monastery - if for no other reasons than to experience the peaceful surroundings for an hour or two along with an opportunity to meet as well as to speak with Luang Ta.

Ban Huay Sua Tao, Ban Huaysuatao, or Ban Huai Sua Tao

People travel for many reasons.  Some travel to escape their past or present; not necessarily to evade legal difficulties but more likely to escape the disappointments and unfulfilled personal expectations of their lifetime to date.  Others travel in order to tick off a destination on a personal, or often public quest, sort of like defining their personal worth and meaning by a series of exotic locales.  We travel in order to learn more and experience the unique locations and people that we can share with others who do not have such opportunities.

It is our desire to learn more and to experience that often leads us to return to specific locales - to better comprehend and understand the land and people.  There is a reaffirmation of the human condition and spirit that comes from learning that others in different lands, as well as cultures experience the same triumphs, disappointments or challenges that we do.

One such locale for us is Ban Huay Sua Tao which is sometimes spelled Ban Huaysuatao. or even as Ban Huai Sua Tao. Ban Huay Sua Tao is a small refugee camp located near Maehongson in Northern Thailand very close to the border with Myanmar (Burma).  The village is a refugee camp for the Karenni (Red Karen) people.  The Karenni people are known for two subgroups, the Padaung and the Kayaw people.  The Karenni are involved in a struggle (war) back in Myanmar (Burma) for independence.  The people in the camp had fled the violence as well as persecution back in Myanmar.

The Padaung people are the people that some of their women wear brass coils around their neck leading to the phrases "Long Necked Women" or "Giraffe Women" terms that I am not comfortable with.  I prefer to refer to them as "Padaung" people.  The Kayaw people are distinguished by the practice of the women to elongate their ear lobes with heavy objects or large objects.

I first visited the village in October 2006 on my first trip to the Maehongson.  Huay Sua Tao was the first of three Padaung villages that my personal guide brought me to.  Prior to going on the October 2006 journey, I had done some research.  Like many others who research the area I was made aware of the "human zoo" nature of the camps.  My sharp sense of curiosity and desire to take some unique photographs, overcame any trepidation or hesitancy that the unflattering information the guide books could have caused.  I was so glad that I went.  I was also infuriated at the arrogance exhibited in the guide books as well as the Internet. I spent over two hours at the village and got to meet and befriend three remarkable villagers.  Yes, the people were asking you to look at their souvenirs and hopefully buy some.  Yes, tour buses would discharge their tourists who would make their mad dash along the main street of the village blasting away with their point and shoot cameras, but in 15 minutes they were gone.

What I found were very interesting people maintaining their culture as best as they could in not the best of conditions or circumstances.  The people were proud and dignified.  They were willing to share their culture and life story with people who were willing to spend some time with them.  They were just as interested in learning about your culture. They were also very willing to have their photographs taken.

Our trip to Huay Sua Tao last month was my 5th and Duang's 3rd visit.  It was an opportunity to visit with old friends, catch up on what has happened during the past four years, and to reminisce about past visits as well as experiences.

Padaung Woman Weaving Cloth To Sell At Her Souvenir Booth

Just as we noticed through out Mae Hong Son Province this year, the number of people visiting Ban Huai Sua Tao was down significantly. The main street of the village was deserted except for children returning home from filling their squirt gun with water from the stream that flows along the edge of the village.

Children Filling Their Squirt Guns From Local Stream

"Main Street" - Ban Huai Sua Tao

We found Ma Plae and La Mae without any difficulty.  La Mae was Village Headman when I first met him and his wife, Ma Plae, back in October 2006.  La Mae is no longer Village Headman and has been in the refugee camp now for 22 years.  He hopes that he and Ma Plae will be able to immigrate to New Zealand in the future.  It appears that Ma Plae may be sponsored by a relative already in New Zealand.  If successful she will go to New Zealand and then sponsor her husband.  La Mae is hopeful but remains somewhat pessimistic of his chances.

Kuhn La Mae

While we were visiting them, another villager came over.  After visiting for a while she went back to her home and returned shortly.  She is in the process of applying for immigration to New Zealand.  She had a packet of documents that she was asking for help to better understand them.  I read the documents and explained them in English, sometimes more than one different way, to Duang and Ma Plae, who then explained them in Thai to the woman.  I was amazed at the complexity of the process.  One difficulty that the woman was experiencing was that she did not have a birth certificate.  Because she can not go back to Myanmar to get one, she can make a written statement as to her name, date and place of birth.  The problem is the requirement be signed by a judge, court official. or Justice of the Peace.  From the woman, I learned that it was not possible to get this from local Thai officials.  I suggested that she get her statement signed by an official from UNHCR (United Nations High Commissioner for Refugees) organization that periodically visit the camps or some NGO official to sign as well as stamp the document.

Kuhn Ma Plae Playing and Singing

Ma Plae played her guitar and sang some traditional songs.  We reminisced about the two previous times that she and I had sung together.  Sure enough we reprised those occasions with another duet.  She singing her song and I singing "Jambalaya" lyrics to the same tune.  Soon our concert evolved into me teaching Ma Plae the English lyrics or rather teaching her the lyrics that I remembered!  I am sending her the full lyrics to prepare for our next visit.

As Duang and Ma Plae socialized I wandered about the village renewing acquantainences and making new friends.

Village Friends

Padaung Mother and One of Her Nine Children

One of the young women that I photographed had an amazing resemblance to one of my favorite Padaung subjects, Ma Jon also known as "Freida", from the camp at Baan Nai Soi.  It turns out that this woman is 29 years old which would also be roughly Freida's age today.  I knew it was not Freida because I heard 4 years ago that she had immigrated to another country, "Finland" if I remember correctly.  In talking with La Mae earlier I had learned that Ma Jon had actually immigrated to New Zealand.

Padaung Matron - Mother of Nine, Six Still Living

I returned to Ma Plae and La Mae's home to visit some more.  Soon a group of Buddhist Monks stopped by.  The leader of the group is a friend of La Mae's.  He is a Forest Monk from a retreat off of Highway 1095 on the way back to Pai.  He spoke excellent English.  As he was speaking, I realized that I too knew the Monk.  Four years ago when Duang and I last visited the area, we had visited him at his forest retreat.  At the time we were not officially married.  He told Duang to take good care of me and he told me to listen to Duang.  In the four years since then, Duang has taken very good care of me.  As for me, I listened to her quite a few times.  I mainly don't listen to her when she wants me to go to the clinic, doctor, or to the hospital whenever I first get a runny nose or other minor ailment.  When I told the Monk that I knew him from 4 years earlier, he remembered and shared his memories of the visit.  He invited us to visit him at his retreat later that afternoon.  He had some special amulets that he wanted to give us.  We promised him that we would visit later in the afternoon.

Mudhan Sewing a Blouse

On our way out of Ban Huay Sua Tao we stopped by Mudhan's booth.  She was busy sewing a new blouse - zig zag stitches by hand that looked like an electric serge machine had produced the.  Mudhan is another special person that I met on my  first visit to the camp in October 2006, when she was nineteen.  I had come upon her when I was exploring the upper street of the village - the street that few tourists wander along - no souvenir booths.  She was sitting outside her home breastfeeding her infant son.  I pantomimed a request to photograph her and her son and she allowed me to.  The photographs are some of my all time favorites.  On my return visit in December of that year I was pleased to give her prints of those special photographs.

On our last visit in April 2009, we got to play with her infant daughter, Peelada.  We asked her if she was planning on having any more children and she replied that Peelada was going to be her last child.  During this visit I made a point of reminding her and she laughed as she informed us that she had not had any more babies.  She asked if we had any babies together.  I told her that Duang could not have children now but we still keep trying!  She laughed and was still laughing when I told her we would return someday, hopefully in the near future, and check to see she had any more children.

It had been a great visit to the camp; an opportunity to share experiences with friends and to make some new friends.

Song Poo Day - 2013

Tahsang Villagers Clean Buddha Statue

Yesterday I wrote about the night before Song Poo so it seems logical to me that today's blog be about Song Poo Day.

Once again I have been unable to find a definitive answer as to exactly what Song Poo Day is about so this blog will be about my observations of this day's and previous year's celebrations.

Song Poo Day is associated with Songkran but is not a fixed date.  Previous celebrations that I have attended occurred before the start of Songkran in Tahsang Village.  This year Song Poo Day was celebrated  after Songkran in Tahsang Village had concluded.

Song Poo Day is a joyous celebration.  It is like the grand church bazaar that I used to attend back in Groton, Connecticut when I was a child - complete with food, drinks, rides, and religious ritual.  However Song Poo is even better because the food and drink are free plus the live entertainment is also free.

We attended Song Poo Day at Duang's Wat of choice, the Tahsang Village "outside" Wat located out in the middle of the rice and sugar cane fields.  For some reason, unexplained. the "inside" Wat does not celebrate Song Poo Day.  During Song Poo Day, people pay homage to the Buddha statues by washing them with water.

Isaan Merry-Go-Round

Besides religious activities, there are carnival type activities associated with Song Poo Day.  There was a merry-go-round for the children - 10 Baht ($0.30 USD) a ride.  The merry-go-round was a unique device.  It was propelled by a propeller with occasional assist by the ride operator to keep it in motion.  The merry-go-round had small metal seats suspended from a frame with metal rods.  The seats had no safety devices or measures other than handlebars for the children to grasp and metal footrests.  An electrical extension cord ran along the dry dusty ground to the center post of the merry-go-round.  The power cord ran up the center column and out along one of the cantilevered ribs to a small electrical motor.  The motor had a small plastic propeller on its shaft.  The thrust from the whirling propeller moved the merry-go-round ... most of the time.  When the propeller was insufficient to keep the ride rotating  the operator would grab one of the empty seats and give it a good tug and thrust to maintain the ride's momentum. 

Brother and Sister Ready to Ride

The merry-go-round was more than just riding round and round until a bell rang and the operator shut off the switch on the center column.  When the children took their seats, the operator placed several hard plastic rings on a hooked piece of rebar in front of them as well as plastic mallets.   The children would toss the rings at two rows of bottled soft drinks placed on a table along the merry-go-round's path.  When a child's ring stayed around the neck of a particular bottle, they were given that drink at the end of the ride. Later on the children were handed small plastic balls or in many cases reasonable facsimiles of plastic balls to toss into a very small basket as they passed by.  Many of the balls had been crushed and were like small hard deflated footballs than ball but the children did not mind in the least or the fact that there were no prizes for getting the object into the basket.  They giggled and laughed as they stretched out from their seats trying to get the balls into the basket.  This is a common sight in Isaan - children enjoying themselves and having fun with what is available to them - a trait that serves them well later in life.  I still marvel at the day I saw our grandson who does not have many toys, playing cars with discarded peanut shells.

Towards the end of the ride, the operator slung a small box in front of himself and stood along side the path of the ride.  On the top of the box there were nine balls with 50% of them exposed - sort of like a Whac-A- Mole classic carnival game only in this case the balls did not go up or down and there was no winner.  The children enthusiastically pounded the balls as they passed by the operator.

Besides the merry-go-round for children, there were several trampolines for them to play on.  It was a common sight to see around 10 children all jumping on the same trampoline - with no spotters, guards or padding on the ground.  Some daring boys made sport of jumping from trampoline to trampoline.  The children had a grand time and filled the air with giggles and laughing.  It was truly a day of celebration.  Something like this could never occur in the USA today with the fear of liability and litigation.  Here in Isaan people focus more on enjoying life than fearing the risks that a full life can bring.  There were no accidents on the trampoline perhaps due to the older children looking out for the younger children as they all jumped on the trampoline.

There were also booths where people of all ages could shoot air rifles to knock down prizes with cork bullets.  There were booths where darts were being thrown at balloons to win prizes.  One of the booths had many short pieces of straw hanging from a string grid in the booth.  People paid money for a certain amount of straws.  The person with great deliberation and animated conversation would point out to the operator which straws that they wanted.  After removing the selected straws from the grid, the operator would then remove the rolled up paper from inside the straw to reveal the person's prize. Prizes were very varied - including bag for one wash laundry detergent, bottles of soft drinks, clocks, bag of squid flavored chips, radio, handcrafted cutting boards, cane knives, woven reed mats, pillows, pots and pans, and electric fans.

Some booths were selling women's clothing; special modest clothing of the type worn by the village women during their just concluded retreat at the Wat.  Other booths were selling religious medallions and medals.  In one of those booths a man was making custom plastic enclosures to hang medals from your neck.

Villagers Parade Around Buddha Statue with Banana Stalk Money Tree

The Buddha statues from the previous night's ritual were also available for purchase at the same booth where people could purchase offering towels for the Monks.  Offering towels serve two purposes - Monks can use them and women use them to give offerings to the Monks.  Monks are not supposed to have any physical contact with women - o for a women to give something directly to a Monk, she first places a towel or piece  of fabric in front of the Monk and then places the offering on top of it.  After she removes her hand from the towel the Monk will pull the fabric and offering to him.

There were many family booths or rather family tables set up underneath several pavilions set up on the Wat's grounds.  These tables provided food and drinks to the celebration attendees.  Our family provided glasses of soda and drinking water with much appreciated crushed ice. The temperature at 1:30 P.M. was 103F.  For a good part of our time at the celebration, Duang spent time manning the family booth.  It is important in the Isaan culture that one be generous and just as important to take credit for your generosity.  It is not considered to be bragging but considered to be part of the generous act.   Manning the booth ensures that everyone knows who, what, and how much.  Me?  I prefer to wander about taking photographs rather than taking credit.

A part, a big part, of Song Poo Day is to raise money for the Wat and the Monks.  Families that donate food and drink earn merit.  Their donations attract people to the celebration, people who will make offerings and spend money at the other booths.  The families who distributed free food and drinks did not have to pay for their space.  However the game booths, rides, and booths selling thing had to pay for the privilege.

Song Poo Day Security

 There was no drinking of alcohol at the Song Poo Day celebration.  "No Drinking" is like saying there is no gambling in Thailand.  There is the way things are supposed to be and the way things often are.  On Song Poo Day I did not  see any bottles of Lao Lao or other types of whiskey but I did see many people drinking small amounts of a liquid ever so carefully, hunched over amongst a close circle of people, out of plastic cups.  After a while the smell of alcohol in the crowd was easily recognizable as well as some of the people's behavior.  Since there was a a live Mo Lam show and recognizing that there are always fights at the shows, there was a strong Police presence at the event.

Dancing In 100+ F Heat

The Mo Lam show started at 10:00 A.M.  It was a great show and the Go-Go dancers were very hot - literally and figuratively. It was 103F when I gave up and told Duang it was time to return home.  The heat did not seem to affect the young dancers other than they would stop occasionally to drink from a cooler on the stage.

The spectators sought what shade they could find to enjoy the show.  It was so hot that many people ignored the inherent risk and danger of sitting underneath a coconut tree.  Duang and several family members were sitting underneath a coconut tree.  I checked out the tree and saw only small green coconuts so I concluded the risk was small that day.  More people are killed by falling coconuts in the world than are killed by sharks each year.

Although our Song Poo Day celebration had ended rather early, we had had a great day.

Oh, for the record there was a fight and the Police arrested some people.  More importantly, 224,000 Baht ($7,100 USD) was raised for the Wat.  Construction of the new Sala will now recommence with the new infusion of cash.  Perhaps you may have heard of "just in time delivery" of materials in manufacturing, here in Isaan we often have "just in time financing"

The Night Before Song Poo

Duang Participates In Merit Making

Wednesday, 24 April, was the night before Song Poo in Tahsang Village.  Duang and I had spent the day in Tahsang Village attending once again yet another family funeral.

After the funeral, we drove the short distance on the dirt road through the rice and sugar cane fields from Duang's parents home to the "outside" Wat.  Duang's mother along with several other of the village women were attending a religious retreat at the Wat.  During the retreat the women wear white clothing, study scripture late into the night, are lectured by the Monks, and participate in merit making.

We went out to the Wat to see Duang's mother and to check on the family arrangements at the Wat for the next day's Song Poo celebration.  As Duang was visiting with her mother, I wandered over to the Sala which has been under construction for a couple years now.  The Sala interior was decorated for the next day.

Buddhist Statues Inside of String Cage Inside of Sala

At the main entrance to the Sala, there were some tables upon which offerings were placed.  Offerings are a very common sight in Salas but these offerings were unique.  The offerings were placed on small shelves inside of pyramids constructed of slivers of banana stalks.  A majority of the pyramids had three shelves which I understood the significance of.  A very strong symbol of Buddhism is the number 3.  In Buddhism, the number 3 is symbolic of the 3 gems of Buddhism - Buddha, The Teachings of Buddha, and the Sanga (Buddhist religious community).  One of the pyramids had nine shelves which I do not completely understand other than it is a multiple of three - which is good.  Whenever you attend a merit making event such as a house warming, there will be 3, 5, 7, 9 or 11 Monks.

Banana Stalk Pyramids Containing Offerings

The entire Sala had a string grid approximately two meters (6-1/2 feet) above the floor.  White cotton string, the same type used in funerals and merit making rituals, called siesein, was used to create the 2 meter by 2 meter grid. One meter lengths of string dropped down from the intersection of the strings of the ceiling grid at 4 meter spacing.  The grid was connected to the large Seated Buddha statue in the corner of the large room.

Approximately 1/3 from the north wall of the Sala there was a rather large ceremonial decorated platform constructed in the middle on the east-west axis of the room.  A large Walking Buddha statue that normally resides in a small outside pavilion on the Wat grounds was wrapped completely in coarse cotton cloth and bound with many wraps of siesein.  In front of the wrapped statue were many smaller Buddha statues of various types.  The entire assemblage of statues was surrounded by its own string grid enclosure which in turn was connected to the Sala's grid.

Walking Buddha Wrapped Statue and Buddha Statues

This configuration only occurs once a year - "The Night Before Song Poo".  I have questioned my wife as to the significance of this and I have not gotten much information other than it is good for people, good for phii (spirits) and good for Buddha.  She apparently was embarrassed in not being able to provide me with definitive answers because she called her Aunt who is more familiar with these matters.  Duang's Aunt could not answer my questions.  We just got back from visiting our neighbors across the street.  She is also from Isaan and knows about Song Poo Day and the strings but was unable to answer my questions.  I have written a few times that often in the case of religion is more a matter of accepting rather than understanding.  I will chalk up Song Poo to be one of those cases where accepting is as good as it gets - at least for now.

I did witness a similar ritual in June 2003 in Cusco, Peru.  As part of the ritual for the Feast of Corpus Christi, patron saint statues were removed from their local churches, paraded around the main plaza and placed inside of the main cathedral.  The intent of placing the patron saint statues in one location was to allow the spirits to communicate and renew their miraculous powers. On the last day of the Festival there was another grand parade around the central plaza after which the statues were returned to their local churches.  Perhaps the Night Before Song Poo has a similar purpose.

The ritual for the Night Before Song Poo was such a big event that even the Monks from the Wat "inside" of Tahsang Village were in attendance.  Duang and I were surprised and pleased to see "Rocketman", the head Monk of the Wat inside the village, enter into the Sala.  Duang's uncle the Abbott of a Wat from another village also attended.  They had also participated in the funeral that we attended earlier in the day.

A Tahsang Village Novice Monk - Age 8

Besides the Monks from both Wats there were some special Monks in attendance.  This time of the year many schools are in recess for approximately 5 to 6 weeks.  Just as we had just witnessed in Mae Hong Son, it is during this school break, that young boys 8 to 14 years old become Novice Monks.  The boys remain Novice Monks for two weeks in a sort of summer camp and intensified religious education experience.  One of our 4 year old grandson's friends had become a Novice Monk five days earlier and was in attendance.  There were also three visiting Monks who showed up for the ritual.

Novice Monk Points Out An Aspect of the Ritual to Peelawat

One aspect of living in Southeast Asia that I find very fascinating is the life of the Novice Monks.  These young boys are taking their first steps into a spiritual life that will lead them eventually to a higher status in their culture as well as society.  At the same time these boys are young boys - full of energy, enthusiasm  curiosity, and some times a little mischief.  It is at the times that the spiritual world and the child's world collide that I find most entertaining and interesting.  The Night Before Song Poo provided such a moment, a personal moment.  Peelawat's friend, a Novice Monk for five days, took care to teach and explain things to Peelawat - no doubt wanting to help him if not to demonstrate his new found knowledge.  This is not uncommon here in Isaan.  It almost seems to be out of instinct, older children look out for and after younger children.

After a while, the villagers arrived in the Sala and the ritual commenced.  The vertical strings that had been rolled up to keep them off the floor, were unfurled and the ends placed on the plates of offerings that the people were making.  The plates held folded cash, flowers, leaves, and small yellow candles.

A Siesein Connects the Chanting Monks

Several Monks were seated upon a decorated raised platform located between the worshipers and the statues within the string cage. For over an hour the Monks chanted in Pali, the original language of the Monks who initially brought Buddhism from Ceylon to Siam (Thailand).  It is one of my favorite experiences to sit and listen to the rhythmic and at times almost hypnotic chanting of the Buddhist merit making rituals. For me there is a comfort in knowing that this chanting just as other religious chants or calls to prayer is a direct link to a long distant past that still binds millions and millions of people together today.

In front of the raised platform where the chanting Monks was a rather large pyramid made from three long pieces of sugar cane.  The pyramid was also festooned with freshly cut banana stalks.  Buckets of pieces of cut cane were placed on the floor outside of the pyramid.  I asked Duang about the significance of the cut sugar cane and got an answer about them being offerings for the spirits.  Pressing her further she told me that the sugar cane would later be planted because it would be good and have power.  At the start of the ritual a woman dressed in white entered into the pyramid and remained there for the duration of the ritual.  I asked Duang about why this woman and not Duang or Duang's mother got to be inside the pyramid.  Once again I did not really get much of an answer other than this woman wanted to be there, she was not chosen to be there, and that no one would want to be there since she was already there.

Connected to the Grid, A Young Girl Worships

As is typical of these events, people of all ages were in attendance.  To a great extent, women were on one side of the Sala and men were situated on the other side although there were some men with younger children sitting with their family.

Duang Worshiping After Placing Siesein On Her Head

After about an hour, one of the Monks walked through the Sala sprinkling water from a pressed metal decorative bowl on the heads of the worshipers using a stiff brush made with bundled reeds.

Monk Sprinkles Water On Devotee, Duang, At Conclusion of Ritual

As people were leaving the Sala, Duang and I knelt before her uncle the Senior Mon and received his blessing as well as our personal water sprinkling ritual.

Water blessings, white strings, pyramids, statues and so forth?  These objects and practices many purists will tell you are not Buddhism.  Most likely these people are not Buddhists.  Buddhism accept theses items if they are helpful to people to better to learn and understand the teachings of Buddha.  I am in no position or feel entitled to lecture any one who believes that they are devout adherents to any religious system what and how they should practice their faith.  To me to do so would be extremely arrogant especially for some one who only knows what they have read.

I have written before that many rituals and practices here that are performed under the umbrella of "Buddhism" are Animist or Hindu in origin.  The rituals that I witnessed on the Night Before Song Poo were performed by Monks and devotees that consider themselves to be "good" Buddhists - for me, that is good enough.

As I climbed into the truck to return to our home in Udonthani, I heard a voice speaking to me in broken English.  I looked out into the darkness and determined that it was one of the three visiting Monks.  Just as I was reaching this conclusion, Duang entered the truck and informed me that we would be taking these Monks to Kumphawapi on our way home once we brought Tey's grandmother back to Tahsang Village.  That was no problem for me since both destinations were along our way back home.  As Tey's mother sat in the back of our crew cab, and the Monks settled in the pick up bed, someone ran up to our truck and told Duang that Buddha wanted to talk to her.  Duang immediately left and returned a short time later.  Buddha, "Rocketman", had told her to not take the Monks anywhere.  He had not invited them to the ritual and did not know them.  He was also not certain if they were in deed whom they appeared or claimed to be.

In Thailand it is very easy to buy Monk's robes.  There have been instances where some men have impersonated Monks and committed crimes, very serious as well as violent crimes.

We drove the short distance from the Wat to Tahsang Village.  I parked the truck in front of Duang's parents home, and shut off the lights and engine.  Duang got out of the truck and was immediately joined by her two brothers in the street.  I sat in the truck for a while since I figured that I could not add much good to the situation.  After a while I got out of the truck to find Duang and her two brothers kneeling in the very dimly lit street before the three Monks receiving blessings and several amulets as well as religious medals.  The Monks then walked down the side street heading towards the inside Wat where they would spend the night.

Duang, Peelawat, and I continued on our return journey home.  About 20 minutes after we left Tahsang Village, Duang got a phone call from "Rocketman".  he was calling to determine if we were OK.  Duang told him that we were fine and that the three Monks were going to stay at his Wat.  It was very comforting to know that Buddha, "Rocketman", was concerned about our temporal as well as spiritual life.  Monks fulfill many roles in Thai society.

The next morning when we returned to Tahsang Village we found out that the Monks were actually Monks.  After the morning merit making ritual they had enough money to call for a car to help them on their journey to Phuket,  This was comforting and reassuring on many levels for us.

Poi Sang Long Gallery - Now Available For Viewing and Print Purchase

A gallery of 63 photographs from this year's Poi Sang Long Festival in Maehongson, Thailand is now available for viewing as well as print purchase on my personal photography website.

http://www.hale-worldphotography.com/People/Shan/Poi-Sang-Long-2013/29120515_HKxD7G

The Band

Shan Musician - A Leaf Blower

As some people get to be around my age, they talk about "getting the band back together".

No, this blog is not about a group of middle aged or older men hoping to possibly recapture the enthusiasm, glory, and vitality of a long past time.  This blog is not about the Windjammers or Mustangs from my high school years or my fraternity band the "Wazoos".  This blog is not even about "The Band" that was so instrumental in the music scene of 1968-1975 or is it even about "We're An American Band" a song made famous in 1973 by Grand Funk Railroad.

This blog is about today.  It is not about glory.  It is about a band, a simple and humble band ... a Shan band.

On Thursday, the second day of the Poi Sang Long Festival, we returned to Wat Hua Wiang at a more reasonable hour to witness the start of the procession through the center of the city.  We arrived about an hour before the scheduled start of the procession so there was plenty of time as well as opportunities to photograph the people.

Towards the front of the second wave of the participants in the procession, we found a decorated flat bed truck ... and a familiar face.  Seated at the head of the flat bed, was the very same leaf blower musician that we had seen four years ago.  Time had been kind to this man.  He looked exactly the same.

A Violin Type Instrument With Attached Sound Horn and Microphone 

The band that he plays in had changed somewhat.  There was now a keyboard and banjo joining the traditional drum, guitar like stringed instrument, and a violin type instrument.  All the musicians were dressed in traditional Shan clothing.

Another Stringed Instrument in the Band

The stringed instruments were very interesting.   The violin type instruments had a metal sound box that transitioned into a sound horn - a sort of mechanical amplifier.  A small microphone was attached inside of the sound horn to allow electrical amplification of the sound.

The banjo also had a electrical hook up to allow for electrical amplification of its sound.

Electrical amplification was necessary because the band provides the traditional Shan music during the course of the procession.  Periodically along the procession route, a large troupe of Shan women, dressed in traditional Shan costume, perform traditional dances to the band's music.  In between the dance stops, the band performs traditional music to entertain the crowds along the streets.

Drummer Tunes Drum With His Hammer

My taste in music is very eclectic although it excludes jazz, hip hop and rap.  The Shan music is very ethnic in it sounds.  It resembles, at least to my ears, Chinese music which is understandable because the Shan people originally migrated from China to Burma (Myanmar) before immigrating to Northern Thailand.  Leaf blowing also is a part of some Chinese ethnic music.  The Hmong as well as the Shan peoples still utilize leaves in their ethnic music.  The sound from blowing on leaves is squawking sound however the skilled musician can make the sound over a wide frequency and actually carry a tune with them.  The melding of the instruments created a "Toto, I have a feeling we're not in Kansas anymore" moment.

I enjoyed listening to the Shan music.  Like other ethnic music, the Shan music captures and defines the unique aspects of a people's culture.  It serves as a link to a shared common experience and past while serving as a bridge to the future.  Ethnic music is also a celebration of the diversity of mankind.  It is a celebration that I hope continues forever.  I do not want to live in a homogenized world, a world of common government, common laws, common thought, common lifestyles and worst of all common culture.  At my age I do not have to worry about living in a homogenized world but I have concerns for the world that my grandchildren and their children or grandchildren could find themselves in.

People like the members of the Shan band are on the front lines maintaining and sharing their unique cultures. We are all enriched by their efforts.

"Allen's World" is a large world with many fascinating people and many diverse unique cultures to experience and to strive to understand.  It is an interesting place that is open to all, not just me and my wife, to explore, to cherish, and to appreciate.  The most important step in what can be a wonderful journey for any one is that first step outside of their comfort zone.  I hope to see more fellow travelers on some these back roads - roads outside of their comfort zones.