Thamnot Poo Papit Kanet

Siarn Ruesi - Ruesi Mask

The world that I find myself in now is very different from the world that I lived in for so many years of my life.  What I knew of Southeast Asia was dominated by nightly reports on television of the "body count" in Vietnam during the Vietnam, or American War, depending upon your perspective.

Shortly after my 15th birthday, I remember sitting next my grandfather as he drove his 54 Chevy not down to levee but over to Barn Island in Southeast Connecticut on one of our fishing and clamming expeditions.  There was a news bulletin on the radio regarding some ships from North Vietnam attacking one of our naval vessels in the Gulf of Tonkin.  I remember thinking that it was very serious stuff but also coming to the conclusion that it really had nothing to do with me.  Little did I, along with so many other people that day, realize how much that "incident' would affect their lives for the next 15 years or more.

I did not a very high regard for Southeast Asia and its peoples for many years due to the daily coverage of the war and related political events.

It was not until later in my life, when I went to work in Malaysia, that I began to learn and appreciate what a beautiful region and how interesting the inhabitants of the region are.  It is one of the motivational factors that I have in writing this blog and sharing my photographs.  The reality of this region is not what is so often depicted in film or on television.

Living here and being married to an ethnic Lao Loum (Lowland Lao), I have many opportunities to experience and witness unique peoples, cultural events, religious rituals, and traditions that are not available to the vast majority of visitors and tourists.  My wish is to share these with people who only know of this region from the traditional media.

I make a concerted effort to not judge what I see and experience.  I always check with my wife to ensure that what I report as fact is indeed fact and not my observations through the veils of my American experiences and perspective.  I write of what I see, hear, and what I am told.  There is the possibility of some inadvertent miscommunications and confusion.  Today's blog is perhaps one such example but it is my best effort.

Duang and I were invited by one of her cousins to attend a special ceremony on November 1 at her home in Kumphawapi.  Duang told me that her cousin was a special person, a person who was once the grand-daughter of "Papit Kanet".  After some further discussion, I learned that "Papit Kanet" is actually the Hindu deity "Ganesh" - the multi-headed Elephant with the potbelly.

The belief in reincarnation is an integral part of Buddhism and Brahmanism (the precursor to Hinduism).  Duang has been told by a Ruesi (sage, wizard) that she was once the grand-daughter of two Nagas.  Nagas are mythical serpent creatures sort of like dragons that live and rule the underwater world. She was the grand-daughter of "Si Phatoum Ma" (female) and "Si Suttoo" (male).

Many of Duang's family and friends believe that I was once Lao in a former life.  A Monk once told her that I was once a Naga.  However unlike Duang who is related to royal nagas, in a past life I was just an ordinary Naga.  Duang has forgotten my name as a Naga.  The Monk even told her where I used to live.

I have often marveled at how so many people, who believe in reincarnation, in the West believe that they were once royal, noble, or famous.  I have yet to meet someone who claims to have been a serf, slave, or vassal in a previous life.  Considering throughout history how many more slaves, serfs, vassals there were compared to royalty, nobility, or famous, I would suspect that there would be plenty of people today with not so desirable past lives.  Tonight I wonder if being a Naga in a past life here in Southeast Asia is equivalent to the West's preferred past lives.

Duang's Cousin's Home Shrine

We arrived at Duang's cousin's home and after being greeted, we sat down on the floor in the front room of the house.  The room was a shrine, a shrine of paintings, sculptures, offerings and masks associated with the Ruesi tradition, Brahmanism, Hinduism, Animism, as well as Buddhism.  This may seem somewhat strange to have a spiritual and religious focus on so many different faith systems.  However, although confusing to outsiders, the conglomeration of diverse faith systems is a reflection of regional history and culture.  Thai culture is known for its tolerance. 

The first belief system was Animism, the faith in the existence and power of diverse spirits such as the spirits of the land, spirits of the water, and spirits of the home.  As time progressed the region was exposed to Brahmanism which was a precursor to Hinduism.  Rather than discarding the Animist system, the people assimilated Brahmanism into their culture.  As time moved on Brahmanism evolved into the system of current day Hinduism.  Once again the old systems were maintained and the elements of the new system, Hinduism, were assimilated.  Buddhism, the faith of roughly 95% of Thai and Lao people arrived from Shri Lanka.  The tenets of  Buddhism were accepted and assimilated into today's faith system widely referred to as "Buddhism" but retaining much of the prior traditions, rituals, and practices.  It is important in attempting to understand Buddhism is to recognized that Buddhism evolved originally from Hinduism.

Loading Up - Betel Nut Chewing

In the room with us were several young people all of them dressed in white or very pale blue simple cotton clothing.  The simple vestments are worn by woman and men laypeople for participation in special merit making rituals.  The start of the special ritual was the commencement of betel nut chewing by Duang's cousin, her husband, and many of the lay people.  Betel nut is a mild stimulant and it is widely known and accepted that the spirits appreciate and expect the chewing of betel nuts to participate in the rituals.

The ritual was very much like the Korb Siarn Wai Khru ceremonies that I have witnessed and written about before. But as we say, say often, here ... "Same, Same but different"  I was confused that the ritual was being conducted by a women who seemed to be acting like a Ruesi.  From what I know about Ruesi, they can only be men.  I have questioned Duang about this and she confirmed that only men can be Ruesi but women can be like Ruesi (Same, Same but different?).  Women like her cousin can be spirit mediums - able to communicate to and from spirits.

Duang's Cousin, Wearing a Khata,, Chants a Kata

The ritual was very similar to the Korb Siarn Khru ceremonies that I have previously witnessed.  Devotees would kneel before Papit Kanet and listen to her chanting a Kata (mantra), a sort of invocation or spell.  Unlike previous rituals involving Ruesi, in this ceremony the devotees as well as Duang's cousin wore silk scarves around their neck.  The scarf is called "Khata" and is a traditional ceremonial item in Tibetan Buddhism - another element assimilated into what is accepted as Thai Theravada Buddhism.  I did not know about the need for a scarf or even have a scarf but that was not a problem,  Duang's cousin graciously opened a package and presented me with a beautiful red silk scarf and gave it to me as a gift.

Another difference between this ceremony and others was the incorporation of betel nut chewing into the ritual.  The vast majority of the devotees, except for Duang, chewed betel nuts.  All of the people, except for Duang, who actually had the Ruesi mask placed on their heads had chewed betel nuts.  Chewing betel nuts is a mild stimulant and is quite often used as offerings to the spirits.

Duang Receiving the Siarn Ruesi

Another difference with this ritual and previous Khru rituals, was the dancing of the devotees while under spirit possession - that is everyone except for Duang.  This spirit possessed dancing is a common element in Hindu rituals.  At other rituals of this type the people were possessed by animal spirits of their sacred tattoos.  They would become violent and had to be physically restrained by other laypeople.  To break their animal spirit possession, laypeople would have to lift the possessed person's feet off of the ground and rub his ears.  For the Thamnot Poo Papit Kanet ritual performed by Duang's cousin no intervention was required.  However in addition to dancing some of the possessed people would choke, make guttural noises and spit phlegm into small containers lined with plastic bags.  I don't know if the spitting up of fluid was a result of chewing betel nut or possession by spirits.

A Possessed Devotee

Devotee Dancing While Possessed

At the end of the ritual for each devotee, Duang's cousin drew a symbol on their forehead using a long wooden rod and a paste like substance.  An ancient symbol which is a Sat Yank representation for Buddha was the end result of the marking part of the ritual.

Duang Being Marked

My "Marked" Wife

Parts of the ritual were quite intense - chanting of katas, guttural sounds, loud Oriental music punctuated by reverberating drums, clanging cymbals, the odor of burning incense, and the high energy of the participants.  I could feel the energy of the ritual and started to immediately thing about experiencing a small glimpse of mass hysteria.  Eventually the energy level and its intensity subsided - a welcomed denouement.

Kali Standing on Shiva's Corpse

With everyone returned to normal, I was able to ask some questions regarding some things that I had observed - things that I had not seen before.  Off to the left of the raised platform where Duang's cousin was located for the ritual, there was a full sized grotesque black statue that had one of its feet resting upon a supine blue life-sized man. This statue was something that I imagined was related to some type of voodoo ritual in Haiti.  The standing figure was demonic with a long dark red tongue fully projecting from its mouth.  A wreath of skulls was worn around the neck of the statue. A ring of heads encircled the waist of the statue.  This was the substance of children's nightmares and perhaps even mine.

I asked Duang what it was all about.  She quickly informed me that the black statue was Pamet Gali - a good female spirit that takes care of people (OK ... who am I to cast doubts upon someone's believes and besides Duang is my wife BUT I was not convinced)  This good female spirit, Pamet Gali, was the sister of Mare Touranni.  I know about Mare Touranni - she is the deity that protected Buddha while he was meditating.  His enemies had massed to attack him but she came up out of the Earth and created a flood by wringing the moisture out of her hair that drowned the enemy forces.  She is highly revered in Lao and Thailand.  You will often find statues of her - a beautiful young maiden often topless twisting her long hair draped over her shoulder.

Duang went on to tell me that the blue statue under the black statue's foot was her husband, Si Wa Tet, who was in the Army and taking a rest.  I remember that there are some Wats in Thailand named or containing the words "Si Wa Tet" in it, so I was feeling somewhat more comfortable in Duang's explanation but then again there were those skulls and severed heads.

When I write these blogs, I truly want to write the story of the people that I encounter rather than writing my story.  Perhaps I am trying to be a living medium - communicating their story to others through me.  As such I always run what I saw, what I thought that it was all about, and its significance with my wife before I write a blog entry.  I also do Internet research to confirm, verify and better understand the elements and facts of my blogs.

This blog was no exception.  I started researching the Ruesi, the silk Khata, and the chanting of kata.  Lo and behold I stumbled upon information regarding "Pamet Gali" and I even found a very similar statue WITH explanation.

Duang's "Pamet Gali" is actually the Hindu deity - Kali.  The story behind the statue is entirely Hindu and as follows:  Kali is the dark Hindu Goddess of time and change.  She killed a demon named Raktabija, an enemy of her husband - Shiva.  She ill-advisedly licked up the blood of the demon before it could touch the ground to prevent him regenerating.  The demon's blood messed up her mind and she went berserk - destroying everything and everyone that she saw - in THREE worlds.  Her husband Shiva wanted her to stop and snap out of her craziness.  Shiva took the form of a corpse and laid in front of her.  When she tripped over his body, she snapped out of her madness. She was concerned that she in her frenzy had killed her husband.  She placed her foot on the corpse of her husband, Shiva, to bring him back to life.  Shiva came back to life in the form of a crying child.  Kali was so moved with maternal instincts and love, that she shed her fierce form and became Gauri - the radiant mother and giver of life.  AHHH - it started making a great deal more sense ... to me.  Duang, as typical, knew exactly what she was talking about.  The problem is sometimes she "not talk English good" and more often "You English, not understand"  Fortunately we get it all straightened out - often with the help of Google.

Ruesi Papit Kanet and Laypeople

There are connections that tie things to the past, the present, and the future.  The connections are not always readily recognized, appreciated or understood but they exist.

It turns out that one of the sons of Kali and Shiva was Ganesh - the multi- headed elephant deity.  Another connection is that after killing the demon Kali celebrated by dancing wildly about the battlefield.

I was beginning to understand a little better the spiritual world of the people about me.  My learning and experiences into that spiritual world was to continue in November of this year.

Thanksgiving 2015

Today is Thanksgiving here in Thailand; a day like most every other day here.

Thailand does not celebrate or recognize the holiday.

However we do not need government sanctioning of the day to contemplate, give thanks, and to rejoice for all that is good in our life.

Yes today is a day like any other day here in Isaan - for me.  Everyday I contemplate, give thanks, and rejoice for all that is good in my life.  But it is on American Thanksgiving that I celebrate, share, and publicize it with people other than my wife.

Thanksgiving has always been one of my favorite holidays even more so than Christmas and definitely more so than New Years - specifically New Year's Eve.

Christmas carries too much emotional baggage to truly be appreciated.  After perhaps spending more money than you should have on gifts for your family, if you are fortunate you only get to witness their suppressed disappointment at the results of your efforts.  If you are less fortunate, you are told what they really wanted or asked when along with where they can exchange the gift.  You are also often put into the same situation of having to express gratitude and appreciation for receiving things that you neither wanted or needed all the while feeling guilty in recognition of the donor's efforts and generosity.

However, Thanksgiving is a time for families to gather together to feast and celebrate the blessings of the past year.  I believe that I am an optimist so a day of rejoicing and celebrating the good in life is not difficult.  Some years are not as bountiful as others.  Some years are more challenging than others.  However Thanksgiving day is a day to be thankful for what we have and not what we wished that we had or to focus on what we do not have.  If for no other reason, being alive is reason to give thanks on Thanksgiving.  With life there is hope; hope for a better tomorrow or some day after.

This Thanksgiving I am am thankful for so many things that I have.  As much as I am thankful for what I have, I am thankful for the many blessings that I had and some that I no longer can enjoy.

As much as what we have today brings us joy and contentment, it was yesterday and our past that have brought us to today.  It our past that prepared us for today and for the days to come.

Today, as for all days, I am thankful for the love, experiences, and guidance that I have received from family and friends who are no longer in this world.  They have passed on and I can no longer enjoy their presence. They affected my life in ways that are impossible to quantify or for me to express into words.  Shared experiences with them taught me and assisted me in developing my personal values.  The memories of shared holidays, vacations, celebrations, and ordinary days with them remain both a comfort as well as inspiration to me.  The gift of family, companionship and friendship is reason enough to give thanks today as well as every day.

I am thankful for having been raised in a country and time where excellent quality free public education was available to everyone.  Going to school in Groton, Connecticut in the 1950s and into the late 1960s was a blessing.  I often think back to those school years and believe that there was a unique group of teachers back then.  As students we were challenged by our teachers to do more than our best.  A quality free education is a blessing to be thankful for.  Even today in many parts of the world, children do not have access to free quality education.

I am thankful for having been raised in a country where I was free to fail and much more importantly free to succeed to the extent that I, myself, determined.  My position and goals in life were not restricted by anyone or any institution.  My parent's education, occupation, economic, or social status did not limit my prospects.  Today this is not true even in some Western countries.

I am most thankful for the way that my parents raised me.  Too often today, people blame their problems on their parents.  They blame their current behavior on their parents.  Blaming their parents, to them. absolves them of their individual responsibility and accountability for their own actions.  I know that my parents did their very best in raising their family based upon what they knew and could at the time.  Should we expect any less or demand anything more? I suspect that most parents do the same.

I was taught manners. Manners and etiquette allow individuals to function, interact and thrive in a society with minimal conflict.  Manners and etiquette help to define our value and standing as an individual and to society.  The manners and etiquette that I learned as a child have allowed me to integrate into different cultures easily where I have worked and lived.  While these may not be a blessing, they are things that I am thankful for.

I was taught that I was not special.  I am not certain how well I learned that lesson.  I suspect that most people have not completely learned that lesson well.  However I learned to not expect or demand special privileges or preferential treatment.  I expect to treated the same as any other person.  An off shoot of this lesson that I was taught throughout my youth was the realization that as an individual I had certain responsibilities to the group.  I have the responsibility to not demand that the group conform solely to appease my wishes, practices, or beliefs.  I do not necessarily have to conform but that choice is mine to make and I should be prepared for and accept the consequences.

I was taught that I could have anything that I wanted; as long as I first had the money to pay for it. I was taught and more importantly demonstrated each day.  I was taught that anything worth having was worth working for.  I was also taught that I wanted something bad enough I would work for it.  If I was not willing to work for something, I did not need it.

Today I am also thankful for my families and friends that are part of my daily life.

I am most thankful to having, recognizing and appreciating my peace of mind.

Thank You - all of you.

A Monk's Cremation

Wan Tong Veeboonkul

Buddhists do not believe in a permanent and fixed reality.  To them everything in this world is subject to change as well as alteration.  Impermanence and change are truths in our existence according to Buddhism.

In Buddhism, impermanence is described in four phrases:

Whatever is stored up is bound to run out.

Whatever rises up is bound to fall down.

Whatever come together is bound to fall apart.

Whatever is born is impermanent and is bound to die.

Everyday, if we look or choose to be aware there are examples as well as affirmations of the four phrases regarding impermanence.  However, it is the death of someone that we know that strongly drives into our reality the truth of the fourth phrase  "Whatever is born is impermanent and is bound to die".

A week ago, one of Duang's cousins died.  Wan Tong Veeboonkul was 72 years old.  We last saw him at a funeral in Thasang Village on October 14th.

Wan Tong Veeboonkul - far right side of this photo

Wan Tong had been a Theravada Buddhist Monk for five years.  He had become a Monk after the death of his wife.  As is very common her in Thailand, many men after the death of their wife and their children leaving to start their own families, will "take refuge" in the Triple Gem (Three Jewels) of Buddhism - the Buddha, the Dharma (the teachings of Buddha), and the Sangha (the Buddhist religious community of Monks and Nuns).

Duang's cousin had four daughters and one son who lived near him in Ban Nong Daeng near Duang's home village in Nongwa Subdistrict.

He had not been feeling well for a while - Duang said that his insides were no good.  Last week he went out for a walk and had a heart attack.  Typically when someone dies of natural causes they are cremated three days after their death.  In cases of violent deaths such as accidents or suicides, the person is cremated sooner because the spirits are unsettled by the death - in those cases the body is cremated one or two days later.  However Duang's cousin was a Monk which is an entirely different protocol.

Monks are considered and treated as a higher class of people than typical people here in Thailand.  Their social status is due to Monks being closer to liberation ("Enlightenment") than average people or even wealthy people.

I have attended over 15 funerals in six years, however this was the first cremation ritual for a monk.  To paraphrase an expression that Duang often uses when I point out something in America or Thailand that Is different from each other - "Funeral for Buddha (Monk) not same for other people"

The first difference is that a Monk is not cremated until 7 days after his death.  Secondly whereas all the cremations that I have attended were around 1:00 PM, the cremation for Monks does not start until after sundown.  Our sunset now is around 5:30 PM so yesterday's ritual did not start until 7:00 P.M. The ritual for the Monk lasted two hours whereas typical cremations that I have attended lasted around one hour.

The ritual for laypeople starts at their home with a procession to the local Wat for the final aspects of the ritual.  The Monk was kept at the Wat where he lived.

Entrance to Wat Udom Nong Daeng

Oh - the biggest difference was Monks are cremated on a funeral pyre on the Wat's grounds and not in the Wat's crematory furnace.  When I arrived yesterday afternoon for the evenings ritual, the Monk was already positioned on top of the funeral pyre.

Funeral Pyre for Wan Tong Veeboonkul

A small ornate pavilion had been erected around the funeral pyre. The pavilion was constructed from four concrete piles placed in the ground to serve as support columns.  The concrete columns served as support elements for horizontal bamboo members that in turn served as attachment points for long thin bamboo members to form a dome above the funeral pyre.

The dome framework was covered with a fine white fabric that very well could have been mosquito netting. The base of the dome was circled by a ring of  homemade ornate consumable panels - thin Styrofoam boards covered with a solid colored foil with an overlay of a different colored foil cut by hand into intricate designs.  I have watched this type of decoration being produced before but on a much smaller scale for "spirit houses" (basahts) used in Tambon Nong Roy Wan parties (Bone Party).

Ornate thin colored cloth panels, reminiscent of delicate summer curtains from my youth in New England were suspended from the dome ring and gathered at their end near the ground to form triangles along the circumference of the funeral pyre.  There was a low wall type structure created from horizontal bamboo poles and fabric covered thin Styrofoam panels.  Two openings at opposite ends of the structure allowed access to the pyre.  Leaning up against the outside  four low walls were many funeral memorial placards readily available for all funerals.  The placards often contain clocks, fans, giant ornamental watches, and sometimes kitchen utensils along with artificial flowers, garlands and custom printed banners of best wishes for the deceased along with the name of the donor.

Underneath the dome, a refrigerated coffin was resting upon a bed of logs.  The bed of logs was comprised of two layers of 9" to 12" diameter hardwood logs perpendicular to each other.  Inside of the refrigerated coffin was the typical consumable coffin containing the corpse.

Outside of the entrance closest to the pavilions where people sat to view the ritual where tables with talisman called daughans that would be placed on top of the consumable coffin by mourners before coconut water is poured on the corpse by Monks, dignitaries and family members.  Men remove the daugchans from the lid of the consumable coffin and place them inside of the coffin before the pouring of the coconut water.

Mourners Carrying Monk Robes Offerings Three Times Clockwise Around Pyre

A very important aspect of the ritual is to earn merit for one-self as well as for the spirit of the deceased person.  Merit is typically earned at funerals by offering robes to the Monks by dignitaries and immediate family members. The people earn merit for themselves and the deceased person by carrying the robe up to the coffin and placing the robe on a ordinary metal serving platter on the coffin at the entrance to the furnace.  The Senior Monk accepts the first offering followed by Monks in descending seniority until all the robes are distributed.  Typically at funerals there are 2 to 5 offerings made.  For the ritual associated with the Monk's cremation, ordinary laypeople made a cash offering in a collection box at one of the tables off to the side of the pyre.  They then took a packaged robe and carefully carried it three times clockwise around the pyre.  It seemed to me that unlike a typical funeral there was no announcing of who gave what for cash offerings.  Unlike typical funerals, poor people who could not offer cash did not offer small bags of rice.  It appeared to me that you offered what you could at this ritual and you got to walk around with the robe.  After people completed their circumambulation of the pyre, the robes were returned to the white cloth covered folding table to be used by other mourners.

At most cremation rituals there are 6 to 14 Monks in attendance.  However for the ritual involving a Monk there was about 34 Monks participating.

At 7:00 PM the ritual commenced.  The start was initiated by the ringing of a bell - sounded like the ringing of a steam locomotive bell.

A senior education official did the "Master of Ceremony" duty - announcing and keeping things organized in accordance to the supervision of another one of Duang's cousins - an Abbott at another local Wat.  Both the education official and Duang's cousin are common participants at the local funerals.

The Start of the Ritual - School Official Shows Sign of Respect for the Deceased

A big difference in this ritual as opposed to a typical funeral was the offering of robes to the Monks.  Besides the sheer number of robes that were offered, there was a different way to offer them.  A dignitary or family member would be called, go up to the table of robes, take a robe on a gold colored pressed metal ornate raided bowl, and carry it to the area just inside of the pyre area.  Once the person had place the bowl with the robe on a table next to the coffin. a Monk would walk barefoot about 20 meters from their pavilion to accept the offering.  Each Monk said a chant before accepting the offering.

As part of the ritual. laymen removed the refrigerated coffin from the pyre and set it off to the side.

After the coconut water had been poured over the corpse and the daugchans placed inside of the consumable coffin, laymen punctured the bottom of the coffin to drain away the liquids in the coffin and to facilitate the cremation of the corpse.  They then placed additional long logs that had been stored off to the side of the funeral structure.  The logs were placed to form a large and dense teepee around the consumable coffin. The pyre was then doused with naphtha rather than the typical diesel fuel to start the fire.

As a Monk entered the funeral structure with a candle and started the pyre fire, fireworks were launched into the black sky.  Typically three are launched to scare away any malevolent spirits that might interfere with the release of the deceased person's spirit.  For the Monk's ritual there were several fireworks shot into the sky - it was difficult to count because each firework had several secondary explosions once it got up to elevation.  I was busy taking photos but I would estimate roughly 24 explosions and colorful bursts.

Like all funeral rituals, the symbolism of turning away from the materialism of this world, candies and foiled wrapped coins were tossed to the eagerly awaiting crowd - especially the children.

The cremation ritual last night took two hours to complete.  Typical funeral rituals take one hour once the coffin arrives at the local Wat.

Whatever is born is impermanent and is bound to die.

Additional Photos - Isaan Go-Go Girls

Dancing At A Tambon Nong Roy Wan Party

 Eleven new photos have been added today to one of my more popular photo galleries, "Isaan Go-Go Girls"  My brother-in-law stages and performs in shows all over this area so I have a great many opportunities to photograph the action.  Best of all - I get backstage with no trouble at all.

These shows have a combination of old music - Mahlam Lao (Morlam Lao) and Mahlam Zing which is updated electrified music with dancers.  The motivation for haing these shows is quite varied - from raising money for the local Buddhist temple to celebrating good fortune at winning the lottery.

The new photos added today are from three separate shows - a local government employees retirement party, a Tambon Nong Roy Wan Party, and a House Warming Party.

I suspect most people are not familiar with a Tambon Nong Roy Wan Party - sometimes referred to as a "Bone Party".  Some of the best parties that I have attended have been these parties. Theoretically, 100 days after a person has been cremated, there is a big merit making celebration.  Part of the celebration is to make offerings to the local Monks and to the spirits.  The other part of the ritual is to a big party - plenty of food, too much drinking, and a big show of ethnic music complete with 1960s style Go-Go dancers.

http://www.hale-worldphotography.com/People/Isaan-Go-Go-Girls

House Warming Party Entertainment

Cottage Industry of Thasang Village

When I was younger and in Junior High School, I guess what they now call "Middle School", I learned of the term "cottage industry".  Cottage industry was the method in which many goods and services were provided before the industrial revolution and the advent of today's factory system.

In the cottage industry system goods are produced on a small scale often on a part time basis by family members at their home using their own equipment. It is a situation that I have witnessed quite often here I southeast Asia, in particular here in Isaan at my wife's home village - Thasang Village.

The people that I have encountered over the past nine years have impressed me greatly with the self-reliance and self-sufficiency.  Naturally these traits are exhibited most visible in their cottage industry endeavors.

The people weave their baskets, weave fish nets, weave cloth, assemble school uniforms from factory pre-cut pieces, process imported frozen fish, and weave mats from reeds that grow in the local wetlands - to name a few of the cottage industries.

The people do this out of necessity to meet their needs and to make some money to support their family.  There is no welfare system here in Thailand.  People in need are supported by their family, my their community and to a limited extent by the local Wats.  There are some programs largely sponsored by the King and local government.

Years ago, a representative sponsored by the King came to Duang's village.  The intent of the person's two week stay at the village was to teach local women how to be seamstresses.  I am amazed and also proud to see Duang look at clothes in a store or look at outfits in a magazine or book to then sit down with a sewing tape, some large plain paper, a pencil, several metal French curves, "S" curves, and other items and create a pattern to reproduce the clothing in our home.

A couple of years ago, a representative from the local government went out to Thasang Village to teach woman how to prepare and cook popular treats ... food items that can be produced in their hoes and then sold in the local markets.  Here in Thailand people are taught techniques to help them to support their family rather than being sustained through government hand-outs
with no skills that will allow them to rise above their current economic condition.

Federal and local governments do help local people by not overburdening them with regulations.  Local people quite often set up little restaurants - often nothing more than a couple plastic tables and plastic chairs for customers, a small charcoal furnace and a big pot of soup.  Some people, like my brother-in-law and his wife, have sidecars hooked up to their motorbikes from which they sell freshly brewed lemon ice tea, soft drinks, fried meats such as hot dogs, beef balls, and pork balls.  Some other people have a similar set-ups but sell freshly cut iced fruit. There are also other motorbikes with sidecars of fried silk worms, fried grasshoppers, and other bugs that look like cockroaches.

The common denominator of all these activities is that the people are free and unencumbered by regulation to pursue them.  There are no permits, tax numbers, licenses, health regulations, safety and health plans, local tax withholding, national tax with holding. mandatory retirement contributions, and so forth.

Last month when we visited Duang's Aunt who was popping rice as a step to making kao tawtek, we became aware of another cottage industry in Thasang Village.  As we were getting into our truck, there was a shout out to us from the house across the street.  We went over to her cousin's house to check out what was going on.

Making Cookies In Thasang Village

Underneath the overhanging roof of the house, her cousin and some family members were baking cookies to sell directly at local markets or to sell to vendors.

Cutting the Dough Into Bite Size Pieces

At the far end of the partially enclosed patio area, there was a gas fired oven - a sort of pizza oven, that you will often see outside of bakeries in the city (cuts down on the heat inside of the bakery).  The oven was obviously quite old but was "fit for purpose".  There was no need for specialized piping to supply gas to the oven  The oven was fed propane through a regulator and reinforced vinyl tubing from a 15 Kg gas bottle.

Duang's cousin handled the cooking - placing the pans of dough into the oven and emptying the cooked cookies into a large container to cool.

Two family members took large sheets of the cookie dough and cut them into small bite sized pieces to be cooked.  The family had mixed the dough before and allowed it to rest.  The cookies were very similar to "Snickerdoodles" but without eggs of milk.  As best as I could determine the cookies were made out of rice flour, sugar, vanilla, baking powder and I suspect water.  They were sweet tasting and melted in your mouth.  Delicious.

Packaging Cookies For the Market.

After the cookies had cooled, the laundry basket of cookies were carried a short distance to the packaging line underneath a small sheltered platform that is located in front of many Isaan homes - a place to eat, drink, sleep, care for babies, and socialize.

Duang's niece sat cross legged on the rough wood platform, filling cellophane bags with a measured quantity of cookies and sealed the top of the bags with elastic bands.  We enjoyed some samples and ended up buying a good sized bag, enough for three days, for 20 Baht ($0.60 USD).

There is a saying that "Where there is a will there is a way".  Here in Isaan - there is plenty of will and many ways - ways to help support yourself and your family.  People doing what they can and have to do to survive.  Freedom is not free.

Additional Photos Posted - "Runny Noses & Dirty Faces - Children"

Sixteen new photographs were added today to my photography website.  The photos are added to the end of the gallery.

http://www.hale-worldphotography.com/Children/Runny-Noses-and-Dirty-Faces

By far, "Runny Noses & Dirty Faces - Children" is my most popular gallery on my website.  As of the end of September 2015, there have been 189,605 page views compared to the next most popular gallery, "Maehongson Oct 2006", with 80,094 page views.

Twenty-six prints from "Runny Noses & Dirty Faces - Children" gallery are hung in a hospital located in Germany.  I am pleased to have been selected for the project to redecorate the hospital corridors.

Popping Rice In Isaan - Kao Tawtek Time.

Popping Rice In Isaan

I first encountered the Isaan specialty, Kao Tawtek, seven years ago.  I often refer to Kao Tawtek as "Thai Cracker Jacks"

Cracker Jacks are treat for the past 129 years in the United States.  They are molasses flavored, caramel covered kernels of popcorn and peanuts.

Early September is the time, when Lao Loum families gather together to make Kao Tawtek.  Rice is one of the main components of the delicious treat.  Last year's harvest of rice is stored in small raised sheds adjacent to each house.  Large 50 kilogram (110 pound) recycled fertilizer bags, sugar bags, and rice bags are filled with sun dried rice kernels each October and November.  The bags are kept in the raised granaries and removed as needed to feed the family or opened to obtain offerings at special events such as funerals, bone parties, Tambon Roy Wan -100 day death anniversary, weddings, and Monk ordinations.  Families who are unable to make offerings of cash, make donations of rice.  The cash as well as the rice are then offered to the Monks in merit making rituals.

The stored rice has husk in tact.  In order to eat the rice, the rice is brought to a local miller to remove the husk, rendering the rice to the state that most people in the USA are familiar with at their grocery store.  Many bags of rice are not milled in Isaan because they are the seed stock for next year's crop.  Other bags of unmilled rice are saved to make kao tawtek.

I suspect that it is not by coincidence that the time to make kao tawtek is a month before the harvest of this year's rice crop.  Families now know how much rice they have as surplus from the last harvest, so that are able to make the special treat without fear of running out of rice before the new harvest is available.

Early last month, after our return from Vietnam, we drove out to Thasang Village.  Members of Duang's extended and extensive family were popping rice as part of the process to make this year's Kao Tawtek.



We ended up at one of Duang's Aunt's house.  Alongside of the house underneath the shelter of an overhanging corrugated metal roof, there was a stove made out of a modified steel barrel. The barrel had been cut in half with a large notch cut into the side. The barrel was then placed upside down on the dirt so that the notch served as a door to the interior of the barrel. A small wood fire was burning inside of the barrel using long pieces of fire wood. As the fire burned down, people shoved the unburned portions of the logs deeper into the barrel. On top the barrel was a large and heavy wok type iron frying pan. A woman was popping rice in the hot wok. She would take about a quart of brown rice seed from a woven wood basket and sprinkle it into the wok. She constantly stirred the seed inside the wok with a rustic broom made with a wood handle and reed bristles. In no time at all, the seed started to pop. With snap, crackles and pops the white interior of the kernel burst forth - much like popcorn.  She continued stirring the seeds despite the updraft of hot rice puffs. When the wok seeds were fully engaged in popping, she placed a battered old metal container attached to a wood handle over the wok to contain the rice puffs.

The sound of the popping rice seed, the swirling smoke, the swishing sound of the stiff reeds on hot metal, the sight of white rice puffs bursting upwards, and the smell of a wood fire all created quite a sensory explosion.  The shelter of the overhanging roof ensured that the pending rain would not interfere with the activity.



 

 

Occasionally another woman would stoop down and tend the fire. Most of the time tending the fire was adding just a couple more inches of the small pieces of wood into the fire. Other times tending the fire involved splashing some water on the coals to maintain a desired temperature in the wok - too hot a temperature would end up quickly burning the popped rice before it could be removed.

As the popping came to a conclusion, another woman would approach the fire to take hold of the large metal bowl that had been used over the top of the wok. She held the bowl at an angle as she swept the hot rice puffs into it.



The puffed rice was then carried to another woman who was tending a woven basket suspended from the overhead beams. The hot rice puffs were dumped into the woven basket that she rocked back and forth by hand to sieve the product. Unpopped seed and smaller puff pieces fell through the basket onto a mat comprised of sahts, woven reed mats, along with flattened recycled rice, sugar and fertilizer bags.. The rejected product is used to feed chickens and cattle. The acceptable puffs were dumped into metal pots and eventually placed into clean empty fertilizer plastic sacks to be used another day with the other ingredients.



 

 

The plan for the day was only to pop the rice and to wait until another day to cook in the sugar, millet, coconut, peanuts and package the delicious treat.

The work proceeded with a great deal of laughing and talking - very little transpires here in Isaan without a great deal of talking and gossiping.

The Kao Tawtek is finished for  Wan Kao Saht the Mid Autumn (Moon) Festival.  On this day, the Lao Loum people of Isaan make offerings to the hungry phii (ghosts).  In making the offerings to the phii, the people ask the ghosts to watch over and take care of this year's rice crop which will be harvested in October and November.  Close to the harvest, the people want to ensure that there are no problems with the crop.  The kao tawtek is a special treat for the spirits.

 

Kao Tawtek is also offered to the Monks as they complete roughly 60 days of the 90 day Buddhist Lent also referred as the Buddhist Rains Retreat. Families can also make extra income by selling surplus kao tawtek to people who want and need it but are not able or willing to make it themselves.

 

I am in constant admiration of the local people's self reliance and willingness to take advantage of the opportunities, many of them self-made, to support themselves.  Fortunately, especially for them, there is not much interference from government in the people's efforts.

The Lao Loum people, be they living in Thailand or in the Lao People's Democratic Republic (Laos), may not live in "the land of the free ..." but they are free to make a living without cumbersome regulation.  My experience is also the same for the people of Vietnam.