Thai food
The thai food is extremely spicy, if observed a thai cook to attend to the preparation of a "gaeng pet" ( spicy curry ), sure you will surprise to add it to a handful of small chili greens (chili peppers), everyone of which would be enough to blow up the "farang" of the situation on the chair. But all thai plates are not thus spicy, exist also the cakes that comprise delicate creams in mature coconut and sugar confectionery wrapped in banana tree leaves, thus like numerous plates of moderately flavored "noodles". "tom yum" is a soup perfumed with the burning bush grass, it is practically the national thai soup. But the truth is that the thais loves the plates much spicy, there are about a dozen of types of chili, the most spicy is a orange quality called "prik kee nu luang". To part the chili, the base condiment of the thai kitchen are many thai herbs, the coriandolo (scattered fresh on nearly all the plates), the garlic, the basil the cardamonio, and a vegetable similar to the pea of the same family of the eggplant. They come moreover served also many sauces, the most common is the "nam pla". It is a likeable varying of ours salt, it is a sauce of fish fermented of the color of the tea. The main plate is a great tray of rice, encircled from five or six small trays of curry, verdure, fish, broth and similar. You put in a just flat a hillock of rice and after you can take a little of all the another in a small trays. The much famous is also the thai fruits always fresh of season. Inveterate consumers of spuntini, the thais eat when they have want, to any hour of the day and the night. Their philosophy relatively to the food is much simple: " eats when to the hunger ".
The thai food is extremely spicy, if observed a thai cook to attend to the preparation of a "gaeng pet" ( spicy curry ), sure you will surprise to add it to a handful of small chili greens (chili peppers), everyone of which would be enough to blow up the "farang" of the situation on the chair. But all thai plates are not thus spicy, exist also the cakes that comprise delicate creams in mature coconut and sugar confectionery wrapped in banana tree leaves, thus like numerous plates of moderately flavored "noodles". "tom yum" is a soup perfumed with the burning bush grass, it is practically the national thai soup. But the truth is that the thais loves the plates much spicy, there are about a dozen of types of chili, the most spicy is a orange quality called "prik kee nu luang". To part the chili, the base condiment of the thai kitchen are many thai herbs, the coriandolo (scattered fresh on nearly all the plates), the garlic, the basil the cardamonio, and a vegetable similar to the pea of the same family of the eggplant. They come moreover served also many sauces, the most common is the "nam pla". It is a likeable varying of ours salt, it is a sauce of fish fermented of the color of the tea. The main plate is a great tray of rice, encircled from five or six small trays of curry, verdure, fish, broth and similar. You put in a just flat a hillock of rice and after you can take a little of all the another in a small trays. The much famous is also the thai fruits always fresh of season. Inveterate consumers of spuntini, the thais eat when they have want, to any hour of the day and the night. Their philosophy relatively to the food is much simple: " eats when to the hunger ".
Eating elegant thai food
Trying to define Thai cuisine is quite difficult. Since Thailand is at the geographical crossroads of Asia, it's hardly surprising that other Eastern cultures have played a role in the development of its cuisine. It is more apropos, perhaps, to state what it is not: Chinese, Indian, nor Indonesian. It actually combines the best of these Eastern cuisines: the oriental bite of Szechuan Chinese, the tropical flavor of Malaysian, the creamy coconut sauces of Southern India, and the aromatic spices of Arabian food.
The kingdom is blessed with rich harvests from both the land and surrounding seas. Rice grows in abundance, as do the numerous varieties of vegetables, fruits, herbs and spices so beloved by the Thai palate. While flavored meats such as pork and poultry are a traditional source of protein, many types of fish and shellfish both freshwater and from the sea are equally popular, more so in some regions than others.
Thai culinary art has been regarded as the quintessence of Thailand's cultural heritage for centuries. But while the kingdom could have compiled a collection of over 5,000 recipes for traditional Thai and contemporary Thai style dishes, the first known collection of recipes didn't appear in print until after World War I. Even then, they were not widely circulated. Only within the last two decades have the unique flavors of Thai food a happy, harmonious blend of fresh herbs and aromatic spices gained increasing popularity with diners all over the world. Such ever-increasing international awareness and popularity can best be described as phenomenal.
While Thai food itself has a special place in the kingdom's history and culture, so do the traditions surrounding the way it is served and enjoyed. In the ancient days, an ordinary family or group would sit on a floor mattress and surround the main courses while a pot of steamed rice, a jug of clean drinking water, a set of desserts (solid or liquid), and a tray of fruits sat behind some of the diners. Centuries later, Thai people adopted the western dinning table as shown in the picture below.
Families now sit down to a decorative table setting where all dishes are served simultaneously. This way, diners may select from each according to preference. The centerpiece is dominated by a large pot of rice surrounded by smaller dishes of snacks, such as a small side-dish of Naam Prig or Lohn with dipping sauce. A medium-sized dish of green or boiled vegetables usually sits nearby, along with medium sized dishes of Yaam (salad) either baked (Yaang or Phao), steamed (Neung) or fried(Paad) and either with or without mild spices.
The kingdom is blessed with rich harvests from both the land and surrounding seas. Rice grows in abundance, as do the numerous varieties of vegetables, fruits, herbs and spices so beloved by the Thai palate. While flavored meats such as pork and poultry are a traditional source of protein, many types of fish and shellfish both freshwater and from the sea are equally popular, more so in some regions than others.
Thai culinary art has been regarded as the quintessence of Thailand's cultural heritage for centuries. But while the kingdom could have compiled a collection of over 5,000 recipes for traditional Thai and contemporary Thai style dishes, the first known collection of recipes didn't appear in print until after World War I. Even then, they were not widely circulated. Only within the last two decades have the unique flavors of Thai food a happy, harmonious blend of fresh herbs and aromatic spices gained increasing popularity with diners all over the world. Such ever-increasing international awareness and popularity can best be described as phenomenal.
While Thai food itself has a special place in the kingdom's history and culture, so do the traditions surrounding the way it is served and enjoyed. In the ancient days, an ordinary family or group would sit on a floor mattress and surround the main courses while a pot of steamed rice, a jug of clean drinking water, a set of desserts (solid or liquid), and a tray of fruits sat behind some of the diners. Centuries later, Thai people adopted the western dinning table as shown in the picture below.
Families now sit down to a decorative table setting where all dishes are served simultaneously. This way, diners may select from each according to preference. The centerpiece is dominated by a large pot of rice surrounded by smaller dishes of snacks, such as a small side-dish of Naam Prig or Lohn with dipping sauce. A medium-sized dish of green or boiled vegetables usually sits nearby, along with medium sized dishes of Yaam (salad) either baked (Yaang or Phao), steamed (Neung) or fried(Paad) and either with or without mild spices.
Fruit Carving
The art of fruit and vegetable carving (kae-sa-lak in thai) is performed in asian countries such as Korea, Japan and China, but thai culinary carving is arguably unsurpassed for skill and finesse. The best masterpieces can be found in Thailand. Thai cuisine involves the balancing of contrasting flavours, spicy and subtle, sweet and sharp. It is also concerned with aesthetic values for the Thais believe that food should please the eye as well as the palate. Fruit and vegetable carving is a venerable tradition which has been passed down form ancient times. Fruit and vegetable carving is considered one of the ten traditional Thai crafts. It is thus held to be an ancient art and is used in making food offerings for monks, entertaining guests, ordinations, weddings, and royal funerals. Thailand, the land of smiles, is famed the world over for the beauty and delicacy of its art and culture, which once experienced, make such an unforgettable impression upon visitors that they wish to come back time and time again. One thing that so delights them is the artistry of carved fruits and vegetables, an integral part of the presentation of delectable Thai food. The art of fruit and vegetable carving was originated in 1364 in Sukhotai when Lady Nang Nopphamat (Thao Sichulalak), who was the chief royal consort, decorated the floating lamp (krathong) with a profusion of flowers and birds, swans, rabbits and many other animals carved from fruits and vegetables. She made this krathong for the royal festival of loy krahtong celebrated on the night of the full moon of november of every year. A krathong is a tiny banana leaf boat shaped like a lotus flower and containing flowers, incense, lighted candles, and a coin. This floating lamp is floated on Thailand rivers for good luck. Nang Nopphamat carved fruits and vegetables in a variety of flowers and animals which were used to decorate the floating lamp, making it look like a huge water lily flower. When the King Phra Ruang saw what she had created, he appreciated this innovation and decreed it would be an art heritage of Thailand. Since that date, the art of vegetable and fruit carving has been performed by the ladies of the Royal Court. During the first reign of the Bangkok period, His Majesty King Rama I the Great held a fruit and vegetable carving competition at the festival of the twelth lunar month. Squashes were elaborately carved to serve as bowls for presenting sweet young rice to monks, and the trays on which the bowls were placed were splendidly adorned with flowers of many sorts carved from papayas colored with natural dyes. Fruit and vegetable carving was thus an art of the palace, and it was the palace which became as it were the university for Thai ladies. Girls of good family would be sent to the palace to be trained in the establishments of great ladies. This art was the preserve of chefs to royalty and the nobility, but can now be found in the buffet displays of some of the best thai hotels . The master carvers have taught their trade to the new generation. It was in the change in the form of government in 1932 during the Seventh Reign that a school of home economics was first established under Headmaster Yeuan Phanuthat . In 1934, Phraya Sarasatpraphan , the Minister of Education, gathered teachers from all over the country for a one-yeear training course in various arts among which was fruit and vegetable carving, and from that tme onward, the art has spread among people of all classes. The fruit carvers use a range of tools built for the job : very sharp pointed knives with double edged blades, knives with curved blades, gouges and cookie cutters. They must show patience, eye concentration and steady hands.
The art of fruit and vegetable carving (kae-sa-lak in thai) is performed in asian countries such as Korea, Japan and China, but thai culinary carving is arguably unsurpassed for skill and finesse. The best masterpieces can be found in Thailand. Thai cuisine involves the balancing of contrasting flavours, spicy and subtle, sweet and sharp. It is also concerned with aesthetic values for the Thais believe that food should please the eye as well as the palate. Fruit and vegetable carving is a venerable tradition which has been passed down form ancient times. Fruit and vegetable carving is considered one of the ten traditional Thai crafts. It is thus held to be an ancient art and is used in making food offerings for monks, entertaining guests, ordinations, weddings, and royal funerals. Thailand, the land of smiles, is famed the world over for the beauty and delicacy of its art and culture, which once experienced, make such an unforgettable impression upon visitors that they wish to come back time and time again. One thing that so delights them is the artistry of carved fruits and vegetables, an integral part of the presentation of delectable Thai food. The art of fruit and vegetable carving was originated in 1364 in Sukhotai when Lady Nang Nopphamat (Thao Sichulalak), who was the chief royal consort, decorated the floating lamp (krathong) with a profusion of flowers and birds, swans, rabbits and many other animals carved from fruits and vegetables. She made this krathong for the royal festival of loy krahtong celebrated on the night of the full moon of november of every year. A krathong is a tiny banana leaf boat shaped like a lotus flower and containing flowers, incense, lighted candles, and a coin. This floating lamp is floated on Thailand rivers for good luck. Nang Nopphamat carved fruits and vegetables in a variety of flowers and animals which were used to decorate the floating lamp, making it look like a huge water lily flower. When the King Phra Ruang saw what she had created, he appreciated this innovation and decreed it would be an art heritage of Thailand. Since that date, the art of vegetable and fruit carving has been performed by the ladies of the Royal Court. During the first reign of the Bangkok period, His Majesty King Rama I the Great held a fruit and vegetable carving competition at the festival of the twelth lunar month. Squashes were elaborately carved to serve as bowls for presenting sweet young rice to monks, and the trays on which the bowls were placed were splendidly adorned with flowers of many sorts carved from papayas colored with natural dyes. Fruit and vegetable carving was thus an art of the palace, and it was the palace which became as it were the university for Thai ladies. Girls of good family would be sent to the palace to be trained in the establishments of great ladies. This art was the preserve of chefs to royalty and the nobility, but can now be found in the buffet displays of some of the best thai hotels . The master carvers have taught their trade to the new generation. It was in the change in the form of government in 1932 during the Seventh Reign that a school of home economics was first established under Headmaster Yeuan Phanuthat . In 1934, Phraya Sarasatpraphan , the Minister of Education, gathered teachers from all over the country for a one-yeear training course in various arts among which was fruit and vegetable carving, and from that tme onward, the art has spread among people of all classes. The fruit carvers use a range of tools built for the job : very sharp pointed knives with double edged blades, knives with curved blades, gouges and cookie cutters. They must show patience, eye concentration and steady hands.
Thai Sweets
Eating is always an adventure in Thailand, but one part of the adventure that foreign visitors to the Land of Smiles may not venture very far into is the myriad variety of Thai sweets, called in Thai khanom. The main reason for this, perhaps, is the lack of recognition factor for all of those attractive little sweets in cups that look so appetizing on their bed of green banana leaf and all the rest. Thai cookbook writers have lamented about the eagerness with which the Thai people have abandoned aspects of their traditional customs and gone helter-skelter to take on the trappings of Western culture, but note with pride that the sometimes humble and sometimes elaborate Thai traditional sweets and desserts remain high on the preference list of indigenous Thais to the present day. It would be a misconception to say that these multitudinous products of this aspect of Thai cuisine are only desserts. The usual dessert after a Thai meal is a plate of attractively arranged mixed, cut fruit. It has been said that eating is the Thais national sport, and Thais are likely to nibble at one of the finger-sized sweets as a between-meal shack or take a bowl of one of the mixed sweets prepared with chopped ice as a refreshing treat on a hot tropical day. Some Thai sweets are also especially prepared for festivals such as the lunar new year, or as special treats to be offered to monks on special occasions. Thai desserts are usually simple and most of the ingredients can be found in any Thai marketplace. Basic ingredients for starting from scratch often include plain rice flour, sticky rice flour, or legume flour of various sorts. Sweeteners include cane sugar, palm sugar, coconut sugar, and the ubiquitous coconut cream. There is a whole class of khanom made from egg yolks, such as foi thong which are golden threads of egg yolk cooked hard in a sugar syrup flavored with essence of jasmine. Delicious, but not for those watching their waistlines or cholesterol levels. Sometimes aspects of khanom cooking can be exotic, such as used of the lowly pandanus leaf, which can be plaited into mats and other household items but finds its way into Thai khanom as a pleasing flavoring agent in anything from the small agar jelly snacks to ice cream. Methods of cooking or making Thai khanom are as diverse as the range of goodies themselves. For the agar jelly khanom, the cook may simply mix the ingredients and put them into molds, and some, like sangkayaa fak thong, a whole pumpkin filled with a coconut cream and egg custard, are steamed. Other kinds of khanom are deep-fried or cooked in syrup such as the egg yolk sweet. Some, such as khanom krok, little half circles of a layer of legume flour batter filled with another layer of sweetened coconut cream with a few chopped scallions added, are cooked on their own compartmented griddles over heat. Finally, Thai khanom are served at a temperature to suit any diner. On hot days have a khanom waan, where the diner chooses from among sundry sweet bits made of legume flour, or pieces of fruit or water chestnuts all displayed in separate jars or bowls, which the vendor puts in a bowl to order and adds sugar syrup, coconut cream, and a scoop of crushed ice. To sample a bit of everything just tell the vendor you want ruam mitr. Most finger sized khanom are served at room temperature, but on a slightly nippy cold season day try khanom tua daeng, a sweet concoction of kidney beans to which the diner can add a bit of sweetened coconut cream, or any other similar khanom which is served warm. The simplest Thai khanom, and often the most delicious, may be based on the various tropical fruits for which Thailand is famous. No one looks forward to the transition from the cold season to the searing hot season, except that the period of time mentioned heralds the season of ripe, savory mangoes. These are best enjoyed as khao niew mamuang , a dollop of sticky rice garnished with sweet coconut cream and a few roasted sesame seeds, and of course sections of sweet, ripe mango. Lucky are those that find a place which makes homemade mango ice cream, as an alternative. For those with a taste for the fruit, the same sticky rice is also served with bits of durian in season. The lowly banana finds its way into all manner of khanom. If a sweet shop offers a range of warm khanom, there might be gluay khaopode buad, a kind of pudding of bananas in coconut cream mixed with canned corn. Vendors can be found most anywhere selling simple gluay tarwd, deep-fried sweetened bananas, which make a tasty and filling snack. In some markets vendors offer a range of hand-wrapped homemade candies. A dark colored one might be gluay kloog ma-prao, a sweet made from bananas boiled up with sugar and coconut cream. One of those steamed snacks wrapped in leaves might be khanom kluay, a snack of bananas, coconut cream, coconut meat and sugar held together with rice flower. Another appetizing steamed offering teams bananas up with sticky rice, sweetened with sugar and the ubiquitous coconut cream, in khawtom mud sai gluay. In season, the succulent linchee or longan might be offered in a sweet coconut cream custard as well. One of the offerings to put into the iced khong waan sai naam kaeng is the meat of the strongly flavored jackfruit. A sweet custard-like khanom, called med khanoon is made with duck eggs, coconut cream and sugar. Finally coconut cream is not the part of the coconut to find its way into khanom. Sticky rice flour and grated mature coconut meat are mixed with sugar and essence of jasmine to make khanom tom daeng, sweet round balls rich with the flavor of coconut. The same grated coconut meat teams up with mung beans and condiments in a steamed sweet called thua paeb. The brief descriptions of fruit-based khanom here barely scratches the surface of varied world of Thai sweets. When your sweet tooth needs to be assuaged, go out and have a khanom.
Eating is always an adventure in Thailand, but one part of the adventure that foreign visitors to the Land of Smiles may not venture very far into is the myriad variety of Thai sweets, called in Thai khanom. The main reason for this, perhaps, is the lack of recognition factor for all of those attractive little sweets in cups that look so appetizing on their bed of green banana leaf and all the rest. Thai cookbook writers have lamented about the eagerness with which the Thai people have abandoned aspects of their traditional customs and gone helter-skelter to take on the trappings of Western culture, but note with pride that the sometimes humble and sometimes elaborate Thai traditional sweets and desserts remain high on the preference list of indigenous Thais to the present day. It would be a misconception to say that these multitudinous products of this aspect of Thai cuisine are only desserts. The usual dessert after a Thai meal is a plate of attractively arranged mixed, cut fruit. It has been said that eating is the Thais national sport, and Thais are likely to nibble at one of the finger-sized sweets as a between-meal shack or take a bowl of one of the mixed sweets prepared with chopped ice as a refreshing treat on a hot tropical day. Some Thai sweets are also especially prepared for festivals such as the lunar new year, or as special treats to be offered to monks on special occasions. Thai desserts are usually simple and most of the ingredients can be found in any Thai marketplace. Basic ingredients for starting from scratch often include plain rice flour, sticky rice flour, or legume flour of various sorts. Sweeteners include cane sugar, palm sugar, coconut sugar, and the ubiquitous coconut cream. There is a whole class of khanom made from egg yolks, such as foi thong which are golden threads of egg yolk cooked hard in a sugar syrup flavored with essence of jasmine. Delicious, but not for those watching their waistlines or cholesterol levels. Sometimes aspects of khanom cooking can be exotic, such as used of the lowly pandanus leaf, which can be plaited into mats and other household items but finds its way into Thai khanom as a pleasing flavoring agent in anything from the small agar jelly snacks to ice cream. Methods of cooking or making Thai khanom are as diverse as the range of goodies themselves. For the agar jelly khanom, the cook may simply mix the ingredients and put them into molds, and some, like sangkayaa fak thong, a whole pumpkin filled with a coconut cream and egg custard, are steamed. Other kinds of khanom are deep-fried or cooked in syrup such as the egg yolk sweet. Some, such as khanom krok, little half circles of a layer of legume flour batter filled with another layer of sweetened coconut cream with a few chopped scallions added, are cooked on their own compartmented griddles over heat. Finally, Thai khanom are served at a temperature to suit any diner. On hot days have a khanom waan, where the diner chooses from among sundry sweet bits made of legume flour, or pieces of fruit or water chestnuts all displayed in separate jars or bowls, which the vendor puts in a bowl to order and adds sugar syrup, coconut cream, and a scoop of crushed ice. To sample a bit of everything just tell the vendor you want ruam mitr. Most finger sized khanom are served at room temperature, but on a slightly nippy cold season day try khanom tua daeng, a sweet concoction of kidney beans to which the diner can add a bit of sweetened coconut cream, or any other similar khanom which is served warm. The simplest Thai khanom, and often the most delicious, may be based on the various tropical fruits for which Thailand is famous. No one looks forward to the transition from the cold season to the searing hot season, except that the period of time mentioned heralds the season of ripe, savory mangoes. These are best enjoyed as khao niew mamuang , a dollop of sticky rice garnished with sweet coconut cream and a few roasted sesame seeds, and of course sections of sweet, ripe mango. Lucky are those that find a place which makes homemade mango ice cream, as an alternative. For those with a taste for the fruit, the same sticky rice is also served with bits of durian in season. The lowly banana finds its way into all manner of khanom. If a sweet shop offers a range of warm khanom, there might be gluay khaopode buad, a kind of pudding of bananas in coconut cream mixed with canned corn. Vendors can be found most anywhere selling simple gluay tarwd, deep-fried sweetened bananas, which make a tasty and filling snack. In some markets vendors offer a range of hand-wrapped homemade candies. A dark colored one might be gluay kloog ma-prao, a sweet made from bananas boiled up with sugar and coconut cream. One of those steamed snacks wrapped in leaves might be khanom kluay, a snack of bananas, coconut cream, coconut meat and sugar held together with rice flower. Another appetizing steamed offering teams bananas up with sticky rice, sweetened with sugar and the ubiquitous coconut cream, in khawtom mud sai gluay. In season, the succulent linchee or longan might be offered in a sweet coconut cream custard as well. One of the offerings to put into the iced khong waan sai naam kaeng is the meat of the strongly flavored jackfruit. A sweet custard-like khanom, called med khanoon is made with duck eggs, coconut cream and sugar. Finally coconut cream is not the part of the coconut to find its way into khanom. Sticky rice flour and grated mature coconut meat are mixed with sugar and essence of jasmine to make khanom tom daeng, sweet round balls rich with the flavor of coconut. The same grated coconut meat teams up with mung beans and condiments in a steamed sweet called thua paeb. The brief descriptions of fruit-based khanom here barely scratches the surface of varied world of Thai sweets. When your sweet tooth needs to be assuaged, go out and have a khanom.
Insects as food
Insects have traditionally been rich source of protein, calories, vitamins and minerals in the Northern Thai diet. They are also prized as delicacies. In fact, it is unusual for me to find an insect which is not eaten in one form or another by local people. Among the most popular are: cicadas, locusts, mantises, crickets and grasshoppers (deep fried), bamboobores . Again they are deep fried. In one Chaing Mai restaurant the menu describes them as "fried little white babies", giant water bug -steamed, also ground into a paste with chilli and eaten with sticky rice, weaver ants and their eggs (sticky rice is dipped into a mixture of ants, eggs and chilli), larvae which live in bamboos (barbecued), dung beetles (add a wholesome flavour to curries), pupae of silk moths and other moths and butterflies, wasps' and bees' larvae, termites are grilled and their eggs are a delicacy used to make a delicious soup, tarantula spiders (grilled), bowl of silk moth pupae: first remove the pupae from their cocoons, then boil them till soft with a pinch of salt, finally sautee them lightly. Tiny beetles are kept in a jar with cracked rice (like popcorn) and honey, keeping a thriving colony is supposed to bring prosperity to the household. Some people, however, also eat the beetles- live. As they've lived on a diet of rice and honey. Fried insect can be found in every food market in Thailand.
Insects have traditionally been rich source of protein, calories, vitamins and minerals in the Northern Thai diet. They are also prized as delicacies. In fact, it is unusual for me to find an insect which is not eaten in one form or another by local people. Among the most popular are: cicadas, locusts, mantises, crickets and grasshoppers (deep fried), bamboobores . Again they are deep fried. In one Chaing Mai restaurant the menu describes them as "fried little white babies", giant water bug -steamed, also ground into a paste with chilli and eaten with sticky rice, weaver ants and their eggs (sticky rice is dipped into a mixture of ants, eggs and chilli), larvae which live in bamboos (barbecued), dung beetles (add a wholesome flavour to curries), pupae of silk moths and other moths and butterflies, wasps' and bees' larvae, termites are grilled and their eggs are a delicacy used to make a delicious soup, tarantula spiders (grilled), bowl of silk moth pupae: first remove the pupae from their cocoons, then boil them till soft with a pinch of salt, finally sautee them lightly. Tiny beetles are kept in a jar with cracked rice (like popcorn) and honey, keeping a thriving colony is supposed to bring prosperity to the household. Some people, however, also eat the beetles- live. As they've lived on a diet of rice and honey. Fried insect can be found in every food market in Thailand.
Eat rats
While driving along Thailand's excellent highway system it's common to see vendors selling various food, either fresh produce or cooked meals or anything else that might cause someone to stop and make a purchase.
We recently discovered an enterprising vendor in Isan who makes a living trapping rice field rats (called "noo naa"). Most people think of rats as a vile, putrid rodent that lives on garbage; however, Thai rice field rats are different. Their diet consists of rice roots, and they have plump bodies full of natural meat. In areas where rice is grown, too many rats will spoil the harvest. At night, ingenious bamboo traps that look like a bow and arrow are set along rows of rice.
While driving along Thailand's excellent highway system it's common to see vendors selling various food, either fresh produce or cooked meals or anything else that might cause someone to stop and make a purchase.
We recently discovered an enterprising vendor in Isan who makes a living trapping rice field rats (called "noo naa"). Most people think of rats as a vile, putrid rodent that lives on garbage; however, Thai rice field rats are different. Their diet consists of rice roots, and they have plump bodies full of natural meat. In areas where rice is grown, too many rats will spoil the harvest. At night, ingenious bamboo traps that look like a bow and arrow are set along rows of rice.
Drinks and drugs
In relation to the costs of other consumer activities, drinking is quite expensive. The Thai government taxes alcoholic beverages with something like 50%.
A a large bottle(630ml) of beer easily costs more than the half of the minimum daily wage of a Bangkok worker.
According to the UN Food and Agriculture Organisation (FAO) Thailand is no.5 in worlds alcohol consumption, well ahead of France and Ireland.
Beers brewewd in Thailand: Chang,Singha, Singha Gold, Amarit NB, Kloster, Carlsberg, Beer Chang, Heineken
Singha dominated the Thai beer market for ages, but Charoen Sirivadhanabhakdi's Chang Beeris now the most common beer in Thailand with some like 60% of the market. The Thai word for beer is bia. Draught beer is bia sot
Legal Spirits:
Mekong (rice whisky)
Sang Thip (shugar cane rum)
and other labels
The Thai government lifted the alcohol monopole. Now everybody in the realm can get a license to produce alcohol for as little as 2,50 USD a year.
That's a revolution.
Illegal Spirits jungle liquor
Yaa d): ong between 10% and 95% ! of alcohol.
Available in smaller towns in almost every garage-type restaurant (not in Muslim restaurants) under the counter. (don't know if still illegal, but anyway, this law was never really enforced) Yaa Dong is actually an old natural medicine ,roots and herbs are addeded to jungle liquor to enhance flavor and color. You can indulge it as a tea, but to soak the herbs in alcohol increases the fun factor and the blood circulation :-)). Don't worry, nobody will get busted for a normal Yaa Dong.
But I heard reports that some Yaa Dong bars tried to alter the buzz by adding one or the other special herb or mushroom. This might put a police ociffer *hicks* in action..
Wines:
Poor domestic production. Imported wines from France Australia or USA are available in western restaurants and supermarkets.
Drugs:
marijuana, psilocybin, opium,heroin.
Opium, Heroin and Marijuana are widely used in Thailand, but it is illegal to buy,sell,or posses these drugs in any quantity. (To possess opium for consumption, not for sale, is legal among hill tribes in the northern provinces.) But the average illicit drug among locals is MDA, (XTC) in Thai= Ya Baa. It's usually imported from Birma, and than smuggled into the realm. Too much money in that business that not everybody wants to have it's share. Just keep your hands off, you are on a vacation not on an escape,... or, are you?
Especially on the islands psilocybin containig mushrooms (buffalo-shit-mushrooms) are sometimes sold to, or gathered by westeners. ( eg. Full moon Parties, Had Rhin, Koh Pa Ngan) The legal status of posessing these mushrooms is questionable..
Watch out, be carefull,
Never run after it, let it all come easy.
Why to try something for the first time, what you intend not to take a second time?
Never try to be smarter than the locals.
Penalties for drug offences are stiff, for using Marijuana you might end up for one year in prison, while for using heroin, the penalty can be up to 10 years imprisonment.
For smuggling any amount of heroin you will be sent for lifelong imprisonment.
For sumuggling heroin with the intention to sell you will be executed.
One man, one beer, no problem.
(fishermans proverb on Ko Thao)
In relation to the costs of other consumer activities, drinking is quite expensive. The Thai government taxes alcoholic beverages with something like 50%.
A a large bottle(630ml) of beer easily costs more than the half of the minimum daily wage of a Bangkok worker.
According to the UN Food and Agriculture Organisation (FAO) Thailand is no.5 in worlds alcohol consumption, well ahead of France and Ireland.
Beers brewewd in Thailand: Chang,Singha, Singha Gold, Amarit NB, Kloster, Carlsberg, Beer Chang, Heineken
Singha dominated the Thai beer market for ages, but Charoen Sirivadhanabhakdi's Chang Beeris now the most common beer in Thailand with some like 60% of the market. The Thai word for beer is bia. Draught beer is bia sot
Legal Spirits:
Mekong (rice whisky)
Sang Thip (shugar cane rum)
and other labels
The Thai government lifted the alcohol monopole. Now everybody in the realm can get a license to produce alcohol for as little as 2,50 USD a year.
That's a revolution.
Illegal Spirits jungle liquor
Yaa d): ong between 10% and 95% ! of alcohol.
Available in smaller towns in almost every garage-type restaurant (not in Muslim restaurants) under the counter. (don't know if still illegal, but anyway, this law was never really enforced) Yaa Dong is actually an old natural medicine ,roots and herbs are addeded to jungle liquor to enhance flavor and color. You can indulge it as a tea, but to soak the herbs in alcohol increases the fun factor and the blood circulation :-)). Don't worry, nobody will get busted for a normal Yaa Dong.
But I heard reports that some Yaa Dong bars tried to alter the buzz by adding one or the other special herb or mushroom. This might put a police ociffer *hicks* in action..
Wines:
Poor domestic production. Imported wines from France Australia or USA are available in western restaurants and supermarkets.
Drugs:
marijuana, psilocybin, opium,heroin.
Opium, Heroin and Marijuana are widely used in Thailand, but it is illegal to buy,sell,or posses these drugs in any quantity. (To possess opium for consumption, not for sale, is legal among hill tribes in the northern provinces.) But the average illicit drug among locals is MDA, (XTC) in Thai= Ya Baa. It's usually imported from Birma, and than smuggled into the realm. Too much money in that business that not everybody wants to have it's share. Just keep your hands off, you are on a vacation not on an escape,... or, are you?
Especially on the islands psilocybin containig mushrooms (buffalo-shit-mushrooms) are sometimes sold to, or gathered by westeners. ( eg. Full moon Parties, Had Rhin, Koh Pa Ngan) The legal status of posessing these mushrooms is questionable..
Watch out, be carefull,
Never run after it, let it all come easy.
Why to try something for the first time, what you intend not to take a second time?
Never try to be smarter than the locals.
Penalties for drug offences are stiff, for using Marijuana you might end up for one year in prison, while for using heroin, the penalty can be up to 10 years imprisonment.
For smuggling any amount of heroin you will be sent for lifelong imprisonment.
For sumuggling heroin with the intention to sell you will be executed.
One man, one beer, no problem.
(fishermans proverb on Ko Thao)
Prostitution
In Thailand, prostitution was mentioned during King Rama I's reign. There was taxation of prostitutes and brothels called "tax for the road." When Rama V abolished slavery, some females slaves were turned over to men who started brothels. Prostitution was legalized in 1934 by Rama V. He expressed his concern about prostitutes who worked in gangs with men as their supervisors. The situation was prone to violence , and the threat if spreading venereal disease was great. Because of these dangers, Rama V allowed prostitutes to be registered so that they could receive regular medical care. Thailand remained under this act until 1960, when the United Nations declared the abolition of prostitution. The Thai government answered the UN policy by introducing " The Act to Deter Prostitution," replacing the 1934 law. According to this new act, no one is permitted to perform in the sex trade, either heterosexual or homosexual. A person who has transgressed the law will be find a maximum of 2000 baht ( about $50 U.S ) of sentenced to imprisonment for up to two months. Through this act, prostitution became illegal, which is to say, from the legal point of view, there are no prostitutes. Chalermpol Satthaporn, who has done research on prostitution in Thailand, found that after legal prohibition the number of prostitutes increased noticeably. Before the Act, 15 % of prostitutes were between the ages of fifteen and nineteen, but after the declaration if the Act, the percentage increased to 25 %. Also more women from rural areas became prostitutes. In provinces where there were military bases, the number of prostitutes also noticeably increased. Satthaporn also found that after the Act to Deter Prostitution, the number of people who were sentenced to imprisonment on charges of sexual harassment increased rapidly. Thailand's prostitution industry escalated dramatically during the 1960s when the United States established military bases here during the Vietnam Was. Even after the bases were dismantled, prostitution continued to spread in various guises - bar girls, singers, partners, and other "cover" occupations. Linked with economic instability and poverty is lack of education. The majority of prostitutes have had only four years of compulsory education. Farmers who have to struggle to survive economically will not be able to provide higher education for their children. Many farmers, being poor and uneducated themselves, do not have proper knowledge of family planning, and as a result have large families which created an added economic burden so serious that it falls also to the eldest daughters in the families to help out. This explains the high percentage of prostitutes who have many siblings, and are themselves the eldest daughters. Economic factors cause further problems: the break - up of the families; husbands deserting wives and children; and great numbers of rural poor who come to seek jobs in Bangkok, often with little success, as most of them are unskilled. The Government quotes successful economic growth from the rapid increase of the National Income Per Capita, in which the high income from prostitution is included. Thai prostitutes working abroad send home as much as 1.2 million dollars each year. Young women, tired of living in rural poverty with no future, find themselves ready and willing to take a chance at a new life promised by agents, who tactfully approach the girl's parents. Many of these young women have already been exposed to the dream of living in luxury as fed to them through television and other mass media. They want beautiful things and an easy lifestyle, Prostitution seems to them to be the only means available to actualize their dreams. Among teenagers especially it is very popular to follow the lead of one's peer group and friends. Dilok - Udomchai found that 37 % of the prostitutes joined the sex trade because they went along with the pattern set by their friends. Negative social values that denigrate women also contribute to the problem of prostitution in Thailand . Another aspect is the great emphasis Thai society places on virginity, which is to be preserved for one's husband. This overemphasized value has backfired. Among rape cases, for example, young girls think that once they have list their virginity, they have no value, and so they believe their only option is to become a prostitute. Other girls become prostitutes out of a sense of duty or obligation to their parents, to share the family's economic burden. When the family is in great debt resulting from failure in agricultural production of even simply from the father's gambling losses, the eldest daughters are asked to " sacrifice" for their parents and their younger siblings. There are cases where fathers sold and re - sold their daughters into prostitution to buy extra cows for farming. This is done iin the belief that children must show "gratitude" to their parents. It is interesting to note the resemblance in the reasoning of both prostitutes and mae jis for their life choices. Due to "gratitude" of obligation some women become prostitutes to repay their parents materially, while others choose to become mae jis to repay their parents spiritually, offering them the merit of their religious activities. It is common practice for Thai men to visit brothels to prove their virility. Men who do not do so are considered strange and suffer the possibility of becoming social outcasts. Many men say that they can not break the habit of going to prostitutes because they are so readily available and are a cheap source of entertainment. Too many Thai women also accept prostitution as a commonplace practice and some who do not wish to have a sexual relationship with their husbands have even encouraged them to see prostitutes. Safeguarding the welfare of Thai women and children is a national priority for the Government of Thailand. Of particular concern to the Royal Thai Government is the exploitation of children for the purpose of commercial sex. Young girls and boys too often are lured or forced into working in brothels and other sexually oriented establishments by profiteers. While child prostitution is hardly unique to Thailand, its existence is repugnant to the Thai people. Thai society and culture are based on close family ties and religious values that are in direct conflict with the forced exploitation of individuals-- particularly children--for sexual or any other purpose.
In Thailand, prostitution was mentioned during King Rama I's reign. There was taxation of prostitutes and brothels called "tax for the road." When Rama V abolished slavery, some females slaves were turned over to men who started brothels. Prostitution was legalized in 1934 by Rama V. He expressed his concern about prostitutes who worked in gangs with men as their supervisors. The situation was prone to violence , and the threat if spreading venereal disease was great. Because of these dangers, Rama V allowed prostitutes to be registered so that they could receive regular medical care. Thailand remained under this act until 1960, when the United Nations declared the abolition of prostitution. The Thai government answered the UN policy by introducing " The Act to Deter Prostitution," replacing the 1934 law. According to this new act, no one is permitted to perform in the sex trade, either heterosexual or homosexual. A person who has transgressed the law will be find a maximum of 2000 baht ( about $50 U.S ) of sentenced to imprisonment for up to two months. Through this act, prostitution became illegal, which is to say, from the legal point of view, there are no prostitutes. Chalermpol Satthaporn, who has done research on prostitution in Thailand, found that after legal prohibition the number of prostitutes increased noticeably. Before the Act, 15 % of prostitutes were between the ages of fifteen and nineteen, but after the declaration if the Act, the percentage increased to 25 %. Also more women from rural areas became prostitutes. In provinces where there were military bases, the number of prostitutes also noticeably increased. Satthaporn also found that after the Act to Deter Prostitution, the number of people who were sentenced to imprisonment on charges of sexual harassment increased rapidly. Thailand's prostitution industry escalated dramatically during the 1960s when the United States established military bases here during the Vietnam Was. Even after the bases were dismantled, prostitution continued to spread in various guises - bar girls, singers, partners, and other "cover" occupations. Linked with economic instability and poverty is lack of education. The majority of prostitutes have had only four years of compulsory education. Farmers who have to struggle to survive economically will not be able to provide higher education for their children. Many farmers, being poor and uneducated themselves, do not have proper knowledge of family planning, and as a result have large families which created an added economic burden so serious that it falls also to the eldest daughters in the families to help out. This explains the high percentage of prostitutes who have many siblings, and are themselves the eldest daughters. Economic factors cause further problems: the break - up of the families; husbands deserting wives and children; and great numbers of rural poor who come to seek jobs in Bangkok, often with little success, as most of them are unskilled. The Government quotes successful economic growth from the rapid increase of the National Income Per Capita, in which the high income from prostitution is included. Thai prostitutes working abroad send home as much as 1.2 million dollars each year. Young women, tired of living in rural poverty with no future, find themselves ready and willing to take a chance at a new life promised by agents, who tactfully approach the girl's parents. Many of these young women have already been exposed to the dream of living in luxury as fed to them through television and other mass media. They want beautiful things and an easy lifestyle, Prostitution seems to them to be the only means available to actualize their dreams. Among teenagers especially it is very popular to follow the lead of one's peer group and friends. Dilok - Udomchai found that 37 % of the prostitutes joined the sex trade because they went along with the pattern set by their friends. Negative social values that denigrate women also contribute to the problem of prostitution in Thailand . Another aspect is the great emphasis Thai society places on virginity, which is to be preserved for one's husband. This overemphasized value has backfired. Among rape cases, for example, young girls think that once they have list their virginity, they have no value, and so they believe their only option is to become a prostitute. Other girls become prostitutes out of a sense of duty or obligation to their parents, to share the family's economic burden. When the family is in great debt resulting from failure in agricultural production of even simply from the father's gambling losses, the eldest daughters are asked to " sacrifice" for their parents and their younger siblings. There are cases where fathers sold and re - sold their daughters into prostitution to buy extra cows for farming. This is done iin the belief that children must show "gratitude" to their parents. It is interesting to note the resemblance in the reasoning of both prostitutes and mae jis for their life choices. Due to "gratitude" of obligation some women become prostitutes to repay their parents materially, while others choose to become mae jis to repay their parents spiritually, offering them the merit of their religious activities. It is common practice for Thai men to visit brothels to prove their virility. Men who do not do so are considered strange and suffer the possibility of becoming social outcasts. Many men say that they can not break the habit of going to prostitutes because they are so readily available and are a cheap source of entertainment. Too many Thai women also accept prostitution as a commonplace practice and some who do not wish to have a sexual relationship with their husbands have even encouraged them to see prostitutes. Safeguarding the welfare of Thai women and children is a national priority for the Government of Thailand. Of particular concern to the Royal Thai Government is the exploitation of children for the purpose of commercial sex. Young girls and boys too often are lured or forced into working in brothels and other sexually oriented establishments by profiteers. While child prostitution is hardly unique to Thailand, its existence is repugnant to the Thai people. Thai society and culture are based on close family ties and religious values that are in direct conflict with the forced exploitation of individuals-- particularly children--for sexual or any other purpose.
Psychoactive mushroom
Persistent references in the tourist industry literature call attention to the recreational use of psychoactive fungi in several resort areas of Thailand, including those on the islands of Koh Samui and Koh Pha-Ngan. On site observations and personal interviews indicate that numerous restaurants on the islands of Koh Samui and Koh Pha-ngan have been serving psychoactive omelettes, stews, soups, pizzas, teas, and blended juice beverages containing mind-altering, gilled fungi referred to as "magic mushrooms" and some of these commercial establishments also sell herb cookies mixed with psychoactive mushrooms and Cannabis ("ganga"). Purchase and use of foods containing psychoactive fungi occurs primarily among tourists and West German immigrants living on these islands. To a lesser degree, use also occurs among other foreigners as well as among some native people (male and female). In addition, some local children also harvest, sell, and consume these fungi, sometimes attempting to smoke the mind-altering mushrooms in bamboo pipes. Occasionally a number of restaurants also sell mushroom omelettes containing an artificial hallucinogen. This hallucinogen is psychoactively more powerful and potentially more dangerous than the psilocybian alkaloids that occur naturally in some of the wild or cultivated mushrooms collected locally. These fungi exhibited intense bluing reactions when handled, indicating the presence of psilocybine and/or psilocine. Seven collections of Psilocybe cubensis (Earle) Singer and/or Psilocybe subcubensis Guzmán and four collections of Copelandia species were harvested and sun-dried for herbarium deposit. These fungi are cultivated or occur spontaneously, often appearing in the decomposed manure of domesticated water buffalo (Bubalus bubalis) and at least three different species of cattle (Bos indicus, B. Quarus, and B. sundaicus). The psychoactive fungi are cultivated in clandestine plots, both indoors and outdoors, in the uplands and villages on Koh Samui by both Thai natives and some foreigners. The sale of psychoactive fungi directly to tourists and to resort restaurants for use in edible food items such as omelettes and soups is discussed in detail. The preparation and sale of mushroom omelettes adulterated with artificial hallucinogens in some restaurants is also discussed. In addition, the marketing of items such as hand painted T-shirts, post cards, and posters bearing mushroom related motifs in Thailand is described. The historical mind-altering effects of psilocybin are described as a voyage to the spirit world. These hallucinogenic effects are similar to those of LSD ; however, psilocybin is two hundred times less potent and also has a shorter duration time . Common physiological reactions include muscular relaxation, coldness of the limbs and abdomen, and dilation of the pupils. A somewhat stronger dose includes vision and mental hallucinations, powerful distortion of space, increased ability to visualize creatively, spontaneous detailed images and feelings of time distortion. These effects of psilocybin are often more pronounced in users who have used mushrooms before. So, the use of the mushroom causes a feeling of disconnection from reality and an altered state of consciousness . The nature of this trip depends upon the person taking it and the mood/state of mind that person is in. So your experience can be quite different from what you can read here or hear from other people. At first there some side effects might occur; unlike a hangover from alcohol afterwards, mushrooms give sort of a hangover before the actual trip starts. This includes a feeling of reduced temperature, gas and/or stomach discomfort and nausea. This is where a bad trip could start, remember this only happens when you come to think negative about it, these feelings then become stronger and exaggerated and this negative spiral influences the effects in the same way. This is more likely to happen to people who have a history of being depressed, schizophrenic or traumatized. So if you suffer from one of these, but also if you feel stressed, tensed or just not happy, do not take mushrooms. When taking a medium dose the trip takes about 4 - 6 hours and wears down gradually. The interval between hallucinations gets longer, until they disappear completely.
Persistent references in the tourist industry literature call attention to the recreational use of psychoactive fungi in several resort areas of Thailand, including those on the islands of Koh Samui and Koh Pha-Ngan. On site observations and personal interviews indicate that numerous restaurants on the islands of Koh Samui and Koh Pha-ngan have been serving psychoactive omelettes, stews, soups, pizzas, teas, and blended juice beverages containing mind-altering, gilled fungi referred to as "magic mushrooms" and some of these commercial establishments also sell herb cookies mixed with psychoactive mushrooms and Cannabis ("ganga"). Purchase and use of foods containing psychoactive fungi occurs primarily among tourists and West German immigrants living on these islands. To a lesser degree, use also occurs among other foreigners as well as among some native people (male and female). In addition, some local children also harvest, sell, and consume these fungi, sometimes attempting to smoke the mind-altering mushrooms in bamboo pipes. Occasionally a number of restaurants also sell mushroom omelettes containing an artificial hallucinogen. This hallucinogen is psychoactively more powerful and potentially more dangerous than the psilocybian alkaloids that occur naturally in some of the wild or cultivated mushrooms collected locally. These fungi exhibited intense bluing reactions when handled, indicating the presence of psilocybine and/or psilocine. Seven collections of Psilocybe cubensis (Earle) Singer and/or Psilocybe subcubensis Guzmán and four collections of Copelandia species were harvested and sun-dried for herbarium deposit. These fungi are cultivated or occur spontaneously, often appearing in the decomposed manure of domesticated water buffalo (Bubalus bubalis) and at least three different species of cattle (Bos indicus, B. Quarus, and B. sundaicus). The psychoactive fungi are cultivated in clandestine plots, both indoors and outdoors, in the uplands and villages on Koh Samui by both Thai natives and some foreigners. The sale of psychoactive fungi directly to tourists and to resort restaurants for use in edible food items such as omelettes and soups is discussed in detail. The preparation and sale of mushroom omelettes adulterated with artificial hallucinogens in some restaurants is also discussed. In addition, the marketing of items such as hand painted T-shirts, post cards, and posters bearing mushroom related motifs in Thailand is described. The historical mind-altering effects of psilocybin are described as a voyage to the spirit world. These hallucinogenic effects are similar to those of LSD ; however, psilocybin is two hundred times less potent and also has a shorter duration time . Common physiological reactions include muscular relaxation, coldness of the limbs and abdomen, and dilation of the pupils. A somewhat stronger dose includes vision and mental hallucinations, powerful distortion of space, increased ability to visualize creatively, spontaneous detailed images and feelings of time distortion. These effects of psilocybin are often more pronounced in users who have used mushrooms before. So, the use of the mushroom causes a feeling of disconnection from reality and an altered state of consciousness . The nature of this trip depends upon the person taking it and the mood/state of mind that person is in. So your experience can be quite different from what you can read here or hear from other people. At first there some side effects might occur; unlike a hangover from alcohol afterwards, mushrooms give sort of a hangover before the actual trip starts. This includes a feeling of reduced temperature, gas and/or stomach discomfort and nausea. This is where a bad trip could start, remember this only happens when you come to think negative about it, these feelings then become stronger and exaggerated and this negative spiral influences the effects in the same way. This is more likely to happen to people who have a history of being depressed, schizophrenic or traumatized. So if you suffer from one of these, but also if you feel stressed, tensed or just not happy, do not take mushrooms. When taking a medium dose the trip takes about 4 - 6 hours and wears down gradually. The interval between hallucinations gets longer, until they disappear completely.
Siamese cat
The Siamese cat originated from Thailand, formerly known as Siam and in 1884 a small group of Siamese cats were given as a gift to a British Consul, General Gould, as he returned to the UK. In October 1985 his sister, Mrs Lilian Gould Velvey exhibited offspring from this group at the 17th Crystal Palace Show where they recieved much attention. In 1902 first Siamese cat fancier's club was formed in the UK with the first champion being 'Champion Wankee' who was born in Hong Kong in 1895. By the early 20th Century Siamese were appearing at shows in the USA and in April 1909 The Siamese Cat Society of America was founded. In the 1950s the Siamese in the UK and American reached its peak whilst in Thailand there were reports that only a few purebred Siamese were being bred. Mrs Dobrenchuk, a diplomat in Thailand, purchased three Siamese kittens and brought them with her on her return to the US. These cats were held in such high esteem in their native country that no one except the King and members of the royal family were permitted to own them. They were originally known as Royal points. Written records reveal that Siamese cats, in their country of origin, were venerated as guardians of the temples. When a person of high rank died, it was usual to select one of these cats to receive the dead person's soul. The cat was then removed from the royal household and sent to one of the temples to spend the rest of its days living a ceremonial life of great luxury, with monks and priests as its servants. These cats were reputed to eat the finest foods from gold plate and to recline on cushions made of the most opulent materials, which had been provided by the departed one's relatives in an attempt to receive good fortune and blessings. Once they became temple cats, they were supposed to have special powers and could intercede for the soul of the dead person. Years ago features such as crossed eyes and kinked tail were looked on as characteristics of the breed and many legends exist as to their origin. It was said that a Princess of the Royal House of Siam used her cat's tail as a ring-stand while she was bathing. The kink in the tail prevented the rings from falling off and being lost. Another legend accounts for both the cross-eyed feature as well as the development of the kink. Once, when all the men of Siam left their homes to defend their kingdom, just two cats - one male Siamese, Tien, and one female Siamese, Chula - remained in order to guard Buddha's golden goblet in the sacred temple. The male cat became pretty restless and, after mating the female Siamese, left her in order to find another priest to look after the temple. The female, apparently, was so overwhelmed by the responsibility of guarding the Buddha's treasure that she never once glanced away from the goblet, wrapping her long tail around its stem to prevent theft in case she should fall asleep. As time passed waiting for Tien to return with a new master, she could no longer forstall the birth of her kittens, who all arrived with the physical characteristics that she herself had acquired during her period as watchguard - a kinked tail and crossed eyes. Just occasionally, even today, kittens are born with these features - so the legends are.
The Siamese cat originated from Thailand, formerly known as Siam and in 1884 a small group of Siamese cats were given as a gift to a British Consul, General Gould, as he returned to the UK. In October 1985 his sister, Mrs Lilian Gould Velvey exhibited offspring from this group at the 17th Crystal Palace Show where they recieved much attention. In 1902 first Siamese cat fancier's club was formed in the UK with the first champion being 'Champion Wankee' who was born in Hong Kong in 1895. By the early 20th Century Siamese were appearing at shows in the USA and in April 1909 The Siamese Cat Society of America was founded. In the 1950s the Siamese in the UK and American reached its peak whilst in Thailand there were reports that only a few purebred Siamese were being bred. Mrs Dobrenchuk, a diplomat in Thailand, purchased three Siamese kittens and brought them with her on her return to the US. These cats were held in such high esteem in their native country that no one except the King and members of the royal family were permitted to own them. They were originally known as Royal points. Written records reveal that Siamese cats, in their country of origin, were venerated as guardians of the temples. When a person of high rank died, it was usual to select one of these cats to receive the dead person's soul. The cat was then removed from the royal household and sent to one of the temples to spend the rest of its days living a ceremonial life of great luxury, with monks and priests as its servants. These cats were reputed to eat the finest foods from gold plate and to recline on cushions made of the most opulent materials, which had been provided by the departed one's relatives in an attempt to receive good fortune and blessings. Once they became temple cats, they were supposed to have special powers and could intercede for the soul of the dead person. Years ago features such as crossed eyes and kinked tail were looked on as characteristics of the breed and many legends exist as to their origin. It was said that a Princess of the Royal House of Siam used her cat's tail as a ring-stand while she was bathing. The kink in the tail prevented the rings from falling off and being lost. Another legend accounts for both the cross-eyed feature as well as the development of the kink. Once, when all the men of Siam left their homes to defend their kingdom, just two cats - one male Siamese, Tien, and one female Siamese, Chula - remained in order to guard Buddha's golden goblet in the sacred temple. The male cat became pretty restless and, after mating the female Siamese, left her in order to find another priest to look after the temple. The female, apparently, was so overwhelmed by the responsibility of guarding the Buddha's treasure that she never once glanced away from the goblet, wrapping her long tail around its stem to prevent theft in case she should fall asleep. As time passed waiting for Tien to return with a new master, she could no longer forstall the birth of her kittens, who all arrived with the physical characteristics that she herself had acquired during her period as watchguard - a kinked tail and crossed eyes. Just occasionally, even today, kittens are born with these features - so the legends are.
Siamese Twins
The most famous set of conjoined twins were Chang and Eng, the men who originated the term "Siamese Twins". Eng and Chang were born in Siam (modern day Thailand) on May 11, 1811 to a Chinese father and half-Chinese, half-Malay mother. Thanks to their heritage, while growing up in Siam the boys were known as "The Chinese Twins". Despite the fact that their birth was initially believed to be an omen of the end of the world, they brought celebrity to their small village. Their mother refused to allow doctors to attempt to separate the boys, fearing that to do so would result in the death of one or both. Instead she taught them to stretch the tissue that joined them so that they could stand side-by-side rather than always face-to-face. In 1824, Scottish merchant Robert Hunter discovered the twins by accident while they were swimming. He introduced himself and became a friend of their family. Later he asked the Siamese government for permission to take the boys to Europe, but his request was at first denied. In 1829 Hunter and his associate Captain Abel Coffin offered money to the boys' mother for permission to take them abroad, then tried again with the government; this time they succeeded. In April, 17 year-olds Chang and Eng left for Boston, excited to see the world. After a successful and profitable tour of the States, the group then sailed to England where they became quite popular. They were extensively examined by doctors and visited by royalty. Unfortunately, their next planned stop, France, did not receive them quite so well; they were denied entry by the French government. The rest of Europe, however, was not closed to them, so they toured extensively, continuing to pack venues. In 1832 Chang and Eng broke off their arrangement with Captain Coffin (Mr. Hunter having sold his share of the rights to Coffin while they were in Europe) when they realized that he was taking the vast majority of the money received for their tours. This break led them to P. T. Barnum, with whom they toured until 1839, when they decided to quit the exhibition life and settle down. They chose Wilkesboro, North Carolina where they began the life of farmers. In 1839 they became United States citizens, but lacking last names they were simply listed as "Chang and Eng, Siamese Twins." In 1844 they decided to remedy that by petitioning to adopt the name Bunker, although it is not known for sure where this came from. Chang and Eng began to date Adelaide and Sarah Ann Yates, two of nine daughters of local farmer and part-time clergyman, David Yates. The townspeople disapproved, so Chang and Eng scheduled a separation surgery in Philadelphia. Their fiancées found out and quickly stopped the proceeding, and in April, 1843, Chang was married to Adelaide and Eng to Sarah Ann in a double wedding. During the course of their marriages, Eng fathered six boys and five girls; Chang seven girls and three boys. All were normal except for a son and daughter of Chang's who were deaf mutes. In January, 1874, Chang Bunker died after a severe case of bronchitis, possibly from a cerebral clot. Eng died shortly thereafter.
The most famous set of conjoined twins were Chang and Eng, the men who originated the term "Siamese Twins". Eng and Chang were born in Siam (modern day Thailand) on May 11, 1811 to a Chinese father and half-Chinese, half-Malay mother. Thanks to their heritage, while growing up in Siam the boys were known as "The Chinese Twins". Despite the fact that their birth was initially believed to be an omen of the end of the world, they brought celebrity to their small village. Their mother refused to allow doctors to attempt to separate the boys, fearing that to do so would result in the death of one or both. Instead she taught them to stretch the tissue that joined them so that they could stand side-by-side rather than always face-to-face. In 1824, Scottish merchant Robert Hunter discovered the twins by accident while they were swimming. He introduced himself and became a friend of their family. Later he asked the Siamese government for permission to take the boys to Europe, but his request was at first denied. In 1829 Hunter and his associate Captain Abel Coffin offered money to the boys' mother for permission to take them abroad, then tried again with the government; this time they succeeded. In April, 17 year-olds Chang and Eng left for Boston, excited to see the world. After a successful and profitable tour of the States, the group then sailed to England where they became quite popular. They were extensively examined by doctors and visited by royalty. Unfortunately, their next planned stop, France, did not receive them quite so well; they were denied entry by the French government. The rest of Europe, however, was not closed to them, so they toured extensively, continuing to pack venues. In 1832 Chang and Eng broke off their arrangement with Captain Coffin (Mr. Hunter having sold his share of the rights to Coffin while they were in Europe) when they realized that he was taking the vast majority of the money received for their tours. This break led them to P. T. Barnum, with whom they toured until 1839, when they decided to quit the exhibition life and settle down. They chose Wilkesboro, North Carolina where they began the life of farmers. In 1839 they became United States citizens, but lacking last names they were simply listed as "Chang and Eng, Siamese Twins." In 1844 they decided to remedy that by petitioning to adopt the name Bunker, although it is not known for sure where this came from. Chang and Eng began to date Adelaide and Sarah Ann Yates, two of nine daughters of local farmer and part-time clergyman, David Yates. The townspeople disapproved, so Chang and Eng scheduled a separation surgery in Philadelphia. Their fiancées found out and quickly stopped the proceeding, and in April, 1843, Chang was married to Adelaide and Eng to Sarah Ann in a double wedding. During the course of their marriages, Eng fathered six boys and five girls; Chang seven girls and three boys. All were normal except for a son and daughter of Chang's who were deaf mutes. In January, 1874, Chang Bunker died after a severe case of bronchitis, possibly from a cerebral clot. Eng died shortly thereafter.
The Buddism
Buddhism plays a very significant role in the daily life of the Thai people. Since about 95% of the people in the kingdom of Thailand are Buddhists, Buddhism inevitably involves almost every occasion such as birthdays, marriages, moving to a new house, funerals, opening business offices and buying new vehicles etc.
Even though no concrete evidence can be found as to when and where Buddhism was actually established in Thailand, it is presumed that Buddhism was first brought to the country during the 3rd century B.C. when Theravada Buddhist missionaries led by Venerable Sona and Uttara were dispatched by the Buddhist Indian emperor Asoke and visited Suwannaphum or the present Nakhon Pathom. Once it was introduced, Buddhism became widely accepted and gained a permanent ground in the peninsula.
Briefly speaking, the Buddhist doctrine stresses the three principal aspects of existence:
dukkha = suffering
anicca = impermanence, and
anatta = non-substantiality
Thus the ultimate aim of Buddhism is Nibbana (or Nirvana in Sanskrit) which literally means the extinction of all desire and thus of all suffering (or dukkha). lt is an end, not only to suffering and action (Karma), but also to the cycle of rebirths that is existence.
Buddhism probably reached its height under the reign of King Li Thai of Sukhothai (King Ramkhamhaeng's grandson) as it was during his reign that the first Buddhist didactic literary work was written and was known as the ''Tribhumikatha''. Through the centuries Buddhism has been the main driving force in Thai cultural development. Thais of all classes subscribed to Buddhist doctrine. Although Buddhism is proclaimed as the state religion, all Thais are endowed with full religious freedom. Though Thai Constitutions stipulate that Thai Kings must be Buddhists Kings, however, must also be the Upholders of All Religions.
There are about 27,000 Buddhist temples across the country and majority of them are in the countryside. In Thailand, Buddhist monks are highly venerated for their chaste life, self-restraint, social benevolence and knowledge of spiritual practice. To allow people to have more time to devote to religious practices, all major Buddhist holy days are declared as national holidays. In addition, it has long been a Thai custom for Buddhist males over twenty years old to be temporarily ordained as Buddhist monks, usually during the annual Rains Retreat. Temporarily ordination, ranging from a few days to three months, is opened to everyone, even His Majesty King Bhumibol and Crown Prince Maha Vajiralongkorn have been monks for short periods. Their acts will continue a tradition for the new generations to come.
Buddhism plays a very significant role in the daily life of the Thai people. Since about 95% of the people in the kingdom of Thailand are Buddhists, Buddhism inevitably involves almost every occasion such as birthdays, marriages, moving to a new house, funerals, opening business offices and buying new vehicles etc.
Even though no concrete evidence can be found as to when and where Buddhism was actually established in Thailand, it is presumed that Buddhism was first brought to the country during the 3rd century B.C. when Theravada Buddhist missionaries led by Venerable Sona and Uttara were dispatched by the Buddhist Indian emperor Asoke and visited Suwannaphum or the present Nakhon Pathom. Once it was introduced, Buddhism became widely accepted and gained a permanent ground in the peninsula.
Briefly speaking, the Buddhist doctrine stresses the three principal aspects of existence:
dukkha = suffering
anicca = impermanence, and
anatta = non-substantiality
Thus the ultimate aim of Buddhism is Nibbana (or Nirvana in Sanskrit) which literally means the extinction of all desire and thus of all suffering (or dukkha). lt is an end, not only to suffering and action (Karma), but also to the cycle of rebirths that is existence.
Buddhism probably reached its height under the reign of King Li Thai of Sukhothai (King Ramkhamhaeng's grandson) as it was during his reign that the first Buddhist didactic literary work was written and was known as the ''Tribhumikatha''. Through the centuries Buddhism has been the main driving force in Thai cultural development. Thais of all classes subscribed to Buddhist doctrine. Although Buddhism is proclaimed as the state religion, all Thais are endowed with full religious freedom. Though Thai Constitutions stipulate that Thai Kings must be Buddhists Kings, however, must also be the Upholders of All Religions.
There are about 27,000 Buddhist temples across the country and majority of them are in the countryside. In Thailand, Buddhist monks are highly venerated for their chaste life, self-restraint, social benevolence and knowledge of spiritual practice. To allow people to have more time to devote to religious practices, all major Buddhist holy days are declared as national holidays. In addition, it has long been a Thai custom for Buddhist males over twenty years old to be temporarily ordained as Buddhist monks, usually during the annual Rains Retreat. Temporarily ordination, ranging from a few days to three months, is opened to everyone, even His Majesty King Bhumibol and Crown Prince Maha Vajiralongkorn have been monks for short periods. Their acts will continue a tradition for the new generations to come.
The Buddhist monks
"Tripitaka" (the instructions of buddha to pali), practice the meditation and they learn the virtu' of a free ascetic life from material possessions. A buddhist monk must also obey to 227 rules that govern all the minutiae of the daily life, beyond to refrain from the stealing, from the mentire and speaking idly, removing the life, from indulge to the sex, drugs, the lust and the frivolous divertiments. Also he cannot to possess nothing to outside of the garment and a bag of color saffron, the brass cup for the indispensable alms and some personal objects. He eats only two times to the day, the first time in the morning soon, (in fact the monks exits from the temples to the dawn in order to collect the food from the devout people), and the second time before midday. In spite of spartan life that is lead inside of the temple, a buddhist temple (wat) is not at all isolated from " the real world ". Many wat incorporate the schools of varied type, often is the only school of the village. The monks are free to travel from a temple to the other temple, but the period of the buddhist lent. Moreover the wat are opened to all those people who wish a retired life, the monk have also an important role in many rituals of the daily life, like the blessing of a new building, a birthday , a wedding or a funeral.
"Tripitaka" (the instructions of buddha to pali), practice the meditation and they learn the virtu' of a free ascetic life from material possessions. A buddhist monk must also obey to 227 rules that govern all the minutiae of the daily life, beyond to refrain from the stealing, from the mentire and speaking idly, removing the life, from indulge to the sex, drugs, the lust and the frivolous divertiments. Also he cannot to possess nothing to outside of the garment and a bag of color saffron, the brass cup for the indispensable alms and some personal objects. He eats only two times to the day, the first time in the morning soon, (in fact the monks exits from the temples to the dawn in order to collect the food from the devout people), and the second time before midday. In spite of spartan life that is lead inside of the temple, a buddhist temple (wat) is not at all isolated from " the real world ". Many wat incorporate the schools of varied type, often is the only school of the village. The monks are free to travel from a temple to the other temple, but the period of the buddhist lent. Moreover the wat are opened to all those people who wish a retired life, the monk have also an important role in many rituals of the daily life, like the blessing of a new building, a birthday , a wedding or a funeral.
The Sangha: Becoming a Monk in Thailand
Serving in the monkhood is an ideal for all males in Thailand. Although many young men continue to become official members of the Sangha, as the monkhood is called, for many others it is not practical or not possible due to family financial obligations. The three-month Buddhist Retreat is a time when the new monks are initiated into the order, and it is a time when many young men, and older men, who can not become full-fledged monks engage in a short period of service. We'd like to give readers a better understanding of what becoming a monk in Thailand means and what the Sangha represents. The formal name for a monk in Thailand is Pra Piksoo and comes from the Pali language where it is pronounced Bhikkhu. In the present Thai vernacular, most people, however, address a monk as Pra Song. Becoming a monk in Thailand is an intentional act to make merit, especially for one's parents and most particularly for one's mother since she, as a woman, cannot make merit in this way. Although you will see Buddhist nuns in Thailand, called Shee, who have shaved heads and wear white robes, they are lay people who are not fully ordained and who follow eight precepts instead of the 227precepts that an ordained monk must follow. The decision of a young man to become a monk, and thus to make merit for his family, is an extremely important act. The making of merit should not be looked upon lightly in this context because Thais believe that merit (boon and kwam-dee), plus demerit (bap), is always rising and falling and that one's future, in this life and in the next, can change at any moment. Together, merit and goodness determine a person's level of existence at any moment in time. This is what is generally known as a person's karma. Thais see both their suffering and enjoyment at any time as a result of their own karma, and making merit increases their level of existence in Thai society and hence their enjoyment. By entering the monkhood, a young man can make merit for himself and for his family. Entering the monkhood is called "buat pra" In order to become a monk, a man must be 20 years old, he must be able to read and write, and he must study the rules and precepts for novices. He is given an examination, and if he passes, he is given a certificate of entry to the monkhood by the district head in his province. In most cases, a new monk is ordained just before or at the beginning of the Buddhist Retreat. On the day of ordination. his head and eyebrows are shaved, he dons a white robe, and he is accompanied to the temple by his family and friends, Once he arrives, he becomes a 'naga', a name out of Hindu mythology which is used because according to a story, a naga (member of a Hindu serpent race) entered a monestary in human form once in order to be ordained a monk and there fore take a quicker path to becoming a real human, subverting the paths of reincarnation.
During the ordination ceremony, he is asked a series of questlons :
Monks must observe 227 rules which govern their behavior. The five basic precepts, which ordained monks as well as lay men staying at a temple during the Buddhist Retreat must follow, are:
Serving in the monkhood is an ideal for all males in Thailand. Although many young men continue to become official members of the Sangha, as the monkhood is called, for many others it is not practical or not possible due to family financial obligations. The three-month Buddhist Retreat is a time when the new monks are initiated into the order, and it is a time when many young men, and older men, who can not become full-fledged monks engage in a short period of service. We'd like to give readers a better understanding of what becoming a monk in Thailand means and what the Sangha represents. The formal name for a monk in Thailand is Pra Piksoo and comes from the Pali language where it is pronounced Bhikkhu. In the present Thai vernacular, most people, however, address a monk as Pra Song. Becoming a monk in Thailand is an intentional act to make merit, especially for one's parents and most particularly for one's mother since she, as a woman, cannot make merit in this way. Although you will see Buddhist nuns in Thailand, called Shee, who have shaved heads and wear white robes, they are lay people who are not fully ordained and who follow eight precepts instead of the 227precepts that an ordained monk must follow. The decision of a young man to become a monk, and thus to make merit for his family, is an extremely important act. The making of merit should not be looked upon lightly in this context because Thais believe that merit (boon and kwam-dee), plus demerit (bap), is always rising and falling and that one's future, in this life and in the next, can change at any moment. Together, merit and goodness determine a person's level of existence at any moment in time. This is what is generally known as a person's karma. Thais see both their suffering and enjoyment at any time as a result of their own karma, and making merit increases their level of existence in Thai society and hence their enjoyment. By entering the monkhood, a young man can make merit for himself and for his family. Entering the monkhood is called "buat pra" In order to become a monk, a man must be 20 years old, he must be able to read and write, and he must study the rules and precepts for novices. He is given an examination, and if he passes, he is given a certificate of entry to the monkhood by the district head in his province. In most cases, a new monk is ordained just before or at the beginning of the Buddhist Retreat. On the day of ordination. his head and eyebrows are shaved, he dons a white robe, and he is accompanied to the temple by his family and friends, Once he arrives, he becomes a 'naga', a name out of Hindu mythology which is used because according to a story, a naga (member of a Hindu serpent race) entered a monestary in human form once in order to be ordained a monk and there fore take a quicker path to becoming a real human, subverting the paths of reincarnation.
During the ordination ceremony, he is asked a series of questlons :
- Do you have Leprosy? (No)
- Do you have boils? (No)
- Do you have ringworm? (No)
- Do you have tuberculosis? (No);
- Are you epileptic? (No);
- Are you human? (Yes);
- Are you male? (Yes)
- Are you free of debt? (Yes);
- Are you released from government service? (Yes);
- Do your parents permit you to become a monk? (Yes);
- Are you 20 years old? (Yes);
- Do you have your robes and your alms bowl? (Yes).
- If these questions are answered truthfully and correctly, he is ordained.
Monks must observe 227 rules which govern their behavior. The five basic precepts, which ordained monks as well as lay men staying at a temple during the Buddhist Retreat must follow, are:
- Refrain from destroying living beings;
- Refrain from taking what is not given;
- Refrain from sexual misconduct;
- Refrain from false speech; and
- Refrain from taking intoxicants.
- Engaging in sexual relations,
- Committing theft,
- Committing murder, and
- Cclaiming superhuman powers.
The merits
To the people, the wat and its monks offer to the opportunity of earn merits and the guarantee of greater recompenses after the dead, that is particularly important for the women, because although a time has existed an order of nuns (today is still possible to see some survivors of this order, they wear a garment white), this order has been abolish some years ago and the single way that remains to a woman in order to spiritually advance is through the purchase of merits. For this reason, the majority of the persons who participate to the sermons of the festive days is constituted from women. Beyond to giving food to the monks, the most diffuse way in order to acquire merits consists in to give own time for the maintenance of the temple or still better, in replacing an old and ruined temple with a new temple.
To the people, the wat and its monks offer to the opportunity of earn merits and the guarantee of greater recompenses after the dead, that is particularly important for the women, because although a time has existed an order of nuns (today is still possible to see some survivors of this order, they wear a garment white), this order has been abolish some years ago and the single way that remains to a woman in order to spiritually advance is through the purchase of merits. For this reason, the majority of the persons who participate to the sermons of the festive days is constituted from women. Beyond to giving food to the monks, the most diffuse way in order to acquire merits consists in to give own time for the maintenance of the temple or still better, in replacing an old and ruined temple with a new temple.
Thai Buddha Images for the Days of the Week
From very early times, Thai laypersons have assigned traditional styles and attitudes of Buddha images to specific days of the week. A devotee might keep in their house or work place the image assigned to his/her birth day of the week. This is purely folk belief. The image's attitude or posture portrays different events in the Buddha's life, according to parables that were written well after he entered parinibbana around 543 BC. During his lifetime Buddha did not encourage believers to create statues in his image. He did allow the wheel of Dhamma law to be created to remind his followers of spreading the virtues of Dhamma. Buddha images assigned to represent the Days of the Week were derived much later. At a temple these images are arranged on a long counter at which believers pay respect by dropping coins in collection dishes. The sight of a Buddha image brings a sense of peace; It gives the hope that one may attain the same pure joy that emanates from the figures.
We describe Thai Buddha Images for the Days of the Week as follows:
We describe Thai Buddha Images for the Days of the Week as follows:
- For Sundays: "Seven Days Looking" (Paang Tawai Netr ), the image is standing with hands held down in front of the body. The left hand is covered by the right. This attitude represents the period after the Buddha had realized Enlightenment. He achieved the enlightened state as he sat under a Bho tree for seven days in deep meditation. It is said he then stood for a longer period in deep meditation.
- For Mondays: one of three images could represent this day. "Pacifying the Relatives" (Paang Harm Samoot) is a standing image with right hand raised; this was the posture of Buddha when he persuaded disputing family members to peacefully compromise. "Forbidding the Sandalwood Image" refers to the time when Buddha halted a sandalwood image in his likeness from rising off an altar; it is a standing image with the left hand raised. The image representing "Mastery over Passions" is a standing image with both hands raised; this is from the parable of Buddha performing a miracle by calming the ocean.
- For Tuesdays: "Realizing Nirvana" (Paang Saiyasna), the image, reclining on the right side, toes even, indicates his death. Religious texts state that the Buddha entered parinibbana on this day of the week. His final words to his disciples were, "As a flame blown out by the wind goes to rest and cannot be defined so the wise man freed from individuality goes to rest and cannot be defined. Gone beyond all images gone beyond the power of words", Sutta Nipata.
- For Wednesdays: it is common to see two images. One is a standing Buddha image holding an alms bowl. After four years in his ministry, Buddha journeyed to visit his father, younger brother and son. His father was appalled when Buddha "begged" for food holding an alms bowl. Buddha calmed his father informing him that the lineage of Buddhas was to perform pindabat, (Paang Oombaat) that is, to be available to followers who devotedly bring food. Still today, the virtue of giving is strong among Buddhist followers Also for Wednesday, an image for the evening is displayed. When Buddha sought solitude to meditate undisturbed, the animals of the forest brought him sustenance. Thus it is usual to see in a temple garden, a seated Buddha image with an elephant offering a bowl of fruit and an approaching monkey offering a honeycomb.
- For Thursdays: "The Meditating Buddha" (Paang Nung Samadhi) in a sitting pose is a reminder of the classic posture for meditation. The full lotus with both soles upward and visible, the hands resting in the lap, right above left with all fingers extended, palms upward. In this position, some meditators feel the body is receptive to energy entering through the top of the head and through the open palms.
- For Fridays: the "Contemplating Buddha" (Paang Rum Peung) stands with hands resting across the chest, the right hand covering the left. The pose implies a complete spiritual transformation. A benevolent tranquility expresses the equanimity obtained through Vipassana meditation. The meditative practice develops clear seeing by training the faculties through direct experience.
- For Saturdays: "Protected by the Naga King", (Paang Naga Prok) the Buddha image sits on a large coiled serpent which rises to protect him from a raging storm. The Buddha sits in profound meditation, unaware of the tumult, as he is lifted over the rising waves by the King of Nagas.
The belief
Nearly all thais of male sex, and also many women carry an amulet, of usual attacked to a gold or silver chain capacity around the neck and choose with greatest attention the just amulet, for the greater part consist in buddha images. Some have one average dozen quite, for protects from every type of danger, like street incidents, blows of firearm, bites of snake and any other imaginable disaster. In the province, the tattoos are considered most effective against the devil. Still today they consulted the astrologers in order to establish adapted moment in order to celebrate a wedding, in order to undertake a travel, for to move in a new house, and even for to promulgate a new constitution. Many of the not buddhist beliefs have origin brahmin and still today brahmins clergymens, pertaining to approximately four thousand families brahmin of the country, occupy a prominent place in the religious life thai and officiate in many important ceremonies. One of the most popular and spectacular of these is that of the plowing that has place in the month di may, also the wedding ceremony thai is nearly entire of origin bramina and can to say the same for many rituals relative to the funerals.
Nearly all thais of male sex, and also many women carry an amulet, of usual attacked to a gold or silver chain capacity around the neck and choose with greatest attention the just amulet, for the greater part consist in buddha images. Some have one average dozen quite, for protects from every type of danger, like street incidents, blows of firearm, bites of snake and any other imaginable disaster. In the province, the tattoos are considered most effective against the devil. Still today they consulted the astrologers in order to establish adapted moment in order to celebrate a wedding, in order to undertake a travel, for to move in a new house, and even for to promulgate a new constitution. Many of the not buddhist beliefs have origin brahmin and still today brahmins clergymens, pertaining to approximately four thousand families brahmin of the country, occupy a prominent place in the religious life thai and officiate in many important ceremonies. One of the most popular and spectacular of these is that of the plowing that has place in the month di may, also the wedding ceremony thai is nearly entire of origin bramina and can to say the same for many rituals relative to the funerals.
Spirit Worship
As evident by the popularity of horror movies and books, most of us are often fascinated by the tales and stories of spooky folks who come out after dark or live outside the realm of reality. It seems almost like we enjoy the thrills which come with the bone-chilling and hair-prickling experience when we watch horror movies, listen to or read such stories. While people in the West enjoy reading about or watching movies on vampires and werewolves, Northern Thai folks also have their own version of that kind of entertainment - and you had better watch out if you are reading this alone in a quiet, old guesthouse or a dark hotel room. And think twice before you decide to go trekking and staying overnight in some remote village in the country next time.
Those of ancient Lanna believed in animism for centuries before the messengers of Buddhism came to southeast Asia. For this reason, people have persisted with both animism and Buddhism nowadays.
The Thai word for ghosts is "pii" (pronounce 'pii' with a hair-raising tone).
To a lot of people, the thought of spirit worshipping probably conjures up images of primitive tribe groups in a jungle dancing around a fire or involving themselves in some barbaric activity. These are undoubtedly the results of popular films and novels. An average modern man (and woman) tends to regard the rituals as uncivilized and having no value in this age of high technology. Consequently, the younger generation are abandoning traditional customs and rituals in favor of fast-paced lifestyles with minimum restrictions and self-control.
If you are one of those who consider spirit worshipping, along with other traditional customs, anachronistic, I would like to show you another side of the subject. Maybe next time you will not think we are ignorant when you see a Thai paying respect to a spirit house or a large tree with seven color cloths wrapped around the trunk.
In Northern Thailand there are many kinds of spirits to be feared and worshipped. I will describe just a few to give the reader a rough picture of this belief system.
1. The spirit of the ancestors, Pii Bunpaburoos. When the grandparents or parents die, it is believed that their spirits will still reside within the house to look after the family. A special room in the house is reserved particularly for them. When the family is in trouble of any kind, a request for help from the spirits will be made, usually through some offerings of food, flowers, and incense. If one of the family members does something morally wrong the spirits will also be offended, and to avoid punishment in the forms of illness or other kinds of misfortune, an apology must be made.
One of the more common types of behavior which is considered "pid pii" or displeasing to the spirits is when a man touches or has sexual relationship with a woman before formally marring her. The woman in this case will immediately inform her parents (particularly when she is not an accomplice in the act), then the man will be held responsible for offering an apology to the spirits. The whole family and possibly other relatives will come to witness the event.
The ceremony of calling these spirits -- Pii Mod Pii Meng would usually take place in June. Mediums dress up in garish costumes and dance in an unusual way after food is offered to those ancestors. This is like a reunion of living children.
2. The spirit of the house, Pii Baan. Within the living compound a small structure resembling a house or a cottage is a set up for the spirit who protects the house and the surrounding land surrounding. At present the spirit houses are made commercially and can be purchased in many styles ranging from a traditional Thai wooden house to a miniaturized palace with elaborate decorations. This kind of spirit house is now very common in most parts of the country.
The spirit of the house is normally treated with respect and care, offerings of food, flowers and incense are made regularly. In some cases, clay dolls representing servant and mistress, wooden elephants and horses are also offered. They are supposed to add to the comfort of the spirit. It is also apparent that all of the spirits are male, since the dolls are always of the female gender.
3. The spirit of the village, Pii Moo Baan. In each village a small plot of land is set aside for the building of a house for the spirit who protects the village. This kind of house is usually bigger than the household spirit house. People from the village will come to pay respect and make offerings when they feel help or guidance is needed.
A yearly offering is usually made when every family in the community will come with special offerings such as cooked chicken, pork (particularly the pig's head), and local whiskey. All of these will be consumed by the participants after the ceremony is over and the spirit is believed to have finished with it.
4. The spirit of the temple, Pii Wat; the spirit of the city, Pii Muang. The spirits will protect the local temples and cities from possible disaster. Meanwhile the spirits will make people happy and healthy. Seasonal climate and natural environment will be usual or normal. Offerings are similar to that of the spirits of ancestors, house, and village.
As evident by the popularity of horror movies and books, most of us are often fascinated by the tales and stories of spooky folks who come out after dark or live outside the realm of reality. It seems almost like we enjoy the thrills which come with the bone-chilling and hair-prickling experience when we watch horror movies, listen to or read such stories. While people in the West enjoy reading about or watching movies on vampires and werewolves, Northern Thai folks also have their own version of that kind of entertainment - and you had better watch out if you are reading this alone in a quiet, old guesthouse or a dark hotel room. And think twice before you decide to go trekking and staying overnight in some remote village in the country next time.
Those of ancient Lanna believed in animism for centuries before the messengers of Buddhism came to southeast Asia. For this reason, people have persisted with both animism and Buddhism nowadays.
The Thai word for ghosts is "pii" (pronounce 'pii' with a hair-raising tone).
To a lot of people, the thought of spirit worshipping probably conjures up images of primitive tribe groups in a jungle dancing around a fire or involving themselves in some barbaric activity. These are undoubtedly the results of popular films and novels. An average modern man (and woman) tends to regard the rituals as uncivilized and having no value in this age of high technology. Consequently, the younger generation are abandoning traditional customs and rituals in favor of fast-paced lifestyles with minimum restrictions and self-control.
If you are one of those who consider spirit worshipping, along with other traditional customs, anachronistic, I would like to show you another side of the subject. Maybe next time you will not think we are ignorant when you see a Thai paying respect to a spirit house or a large tree with seven color cloths wrapped around the trunk.
In Northern Thailand there are many kinds of spirits to be feared and worshipped. I will describe just a few to give the reader a rough picture of this belief system.
1. The spirit of the ancestors, Pii Bunpaburoos. When the grandparents or parents die, it is believed that their spirits will still reside within the house to look after the family. A special room in the house is reserved particularly for them. When the family is in trouble of any kind, a request for help from the spirits will be made, usually through some offerings of food, flowers, and incense. If one of the family members does something morally wrong the spirits will also be offended, and to avoid punishment in the forms of illness or other kinds of misfortune, an apology must be made.
One of the more common types of behavior which is considered "pid pii" or displeasing to the spirits is when a man touches or has sexual relationship with a woman before formally marring her. The woman in this case will immediately inform her parents (particularly when she is not an accomplice in the act), then the man will be held responsible for offering an apology to the spirits. The whole family and possibly other relatives will come to witness the event.
The ceremony of calling these spirits -- Pii Mod Pii Meng would usually take place in June. Mediums dress up in garish costumes and dance in an unusual way after food is offered to those ancestors. This is like a reunion of living children.
2. The spirit of the house, Pii Baan. Within the living compound a small structure resembling a house or a cottage is a set up for the spirit who protects the house and the surrounding land surrounding. At present the spirit houses are made commercially and can be purchased in many styles ranging from a traditional Thai wooden house to a miniaturized palace with elaborate decorations. This kind of spirit house is now very common in most parts of the country.
The spirit of the house is normally treated with respect and care, offerings of food, flowers and incense are made regularly. In some cases, clay dolls representing servant and mistress, wooden elephants and horses are also offered. They are supposed to add to the comfort of the spirit. It is also apparent that all of the spirits are male, since the dolls are always of the female gender.
3. The spirit of the village, Pii Moo Baan. In each village a small plot of land is set aside for the building of a house for the spirit who protects the village. This kind of house is usually bigger than the household spirit house. People from the village will come to pay respect and make offerings when they feel help or guidance is needed.
A yearly offering is usually made when every family in the community will come with special offerings such as cooked chicken, pork (particularly the pig's head), and local whiskey. All of these will be consumed by the participants after the ceremony is over and the spirit is believed to have finished with it.
4. The spirit of the temple, Pii Wat; the spirit of the city, Pii Muang. The spirits will protect the local temples and cities from possible disaster. Meanwhile the spirits will make people happy and healthy. Seasonal climate and natural environment will be usual or normal. Offerings are similar to that of the spirits of ancestors, house, and village.
5. The spirit of the rice field, Pii Na. Northern farmers believe the spirit would look after the farming business so that it will become successful -- fertile land, fully grown rice plants or vegetables, bountiful water and fish, healthy buffaloes, and cows. The spirit will reside in one corner of the rice field. The farmer will build up a high dike to safeguard that particular plot.
6. The spirit of the forest, Pii Bpa. In some parts of the country in the North (this is also true for other parts of Thailand) there are a few particular places along the road where a large spirit house is erected and maintained. Many passing by will stop to pay respect to the spirit and ask for protection in their travels. Most drivers will not stop but will slow down and honk the horn once or a few times as a respectful gesture to the spirit.
These are but a few of many kinds of spirits interwoven through the lives of the Thais. It used to have strong influence on their behavior, lifestyle, and our relationship to the environment. But as houses are replaced by apartments, condominiums, and concrete row houses, the relationship with the spirit seems to fade away.
7. The next one, Pii Ga, is believed to be the spirit of the family or an ancestor which has gone bad. Instead of protecting and looking after the family, it turns to possessing family members, usually the female ones such as the wife or a daughter. Sometimes the spirit will demand an offering of certain kinds of food by causing the possessed person to experience great pain and discomfort. The typical symptoms are expressions of extreme suffering through loud and continuous wailing and making demands of certain food or offerings.
This is also accompanied by changes in personality such as voice and manner. Sometimes when the family is offended by an outsider, the offender can also be possessed and develops the same kind of symptoms. Normally a 'maw pii' or witch doctor will be invited to perform exorcism. The procedures in driving away the evil spirit usually involve incantations or praying, sprinkling holy water on the victim and whipping the possessed one. I was told that the telltale bruise marks will appear on one of the family members who have the 'pii ga' in the have on the following day after the whipping, while no bruises will appear on the victim's body. I still have yet to witness this.
A Thai psychiatrist that I have consulted with has done a lot of studies on the subject and has categorized this kind of behavior as a 'culture-bound syndrome'. Actually this type of behavior can be classified as hysterical reaction in western psychiatric terminology. The cause of this behavior is believed to be anxiety and frustration in living which has no way of expression or ventilation, thus the belief about being possessed by evil spirit seems to be more acceptable in the culture. I remember one such case in my village when I was a young boy. There was a family who lived in a small bamboo hut at the far end of the village about one kilometer away for our house. The husband and the wife appeared to be in their mid-forties, and they had two or three teenage children. Once in a while I would hear the continuous wailing by the wife from the house. Sometimes she would keep at it for an hour and my mother would tell me that she was having one of her 'pii ga' attacks and the witch doctor was probably being summoned to come to the aid of the woman.
Looking back carefully at the family, I could see that the woman must have had a lot of anxiety and frustration about her family and their living conditions. Her husband seemed to be aggressive and abusive, and the children were probably not very obedient and respectful toward her, being teenagers themselves. And the family seemed isolated and lacked support from the community. The poor woman had no one to turn to. This could have been her only way of getting some attention and care from others. I have also done a study with the same psychiatrist at another province in the North where a group of school girls were reported to have been possessed by spirits. They would have the attacks almost daily and greatly disrupted classes. From our investigation through interview and psychological testing with some of the children and teacher, we discovered that there were some conflicts among the teachers and students in the school. The behavior was initiated by one particular girl who appeared to be leading the trend in the group. This girl also had problems in her family life which added to her anxiety at school. This type of behavior is called in psychiatry 'mass hysteria' where one person starts the symptoms and then others in the group who are suggestible imitate the behavior.
A common belief about the sign that indicates the existence of "pii ga" in a house is the frequent appearance of an owl over the roof or on a tree in the compound, and a daughter of the family who appears to be particularly attractive and seductive. So next time, watch out for the owl when you visit a beautiful Northern Thai lady. My mother said if you marry a daughter of such family you will bring the evil spirit on your own family, too. I tend to agree with her there. Being a daughter of a neurotic mother, she must have seen how her mother coped with family problems and would very likely imitate the behavior pattern when she was in a similar condition.
8. Another kind of pii well known to the Northern Thai folks is the Pii Paong, the hungry spirit. It can be found lurking around the rice field in the rainy season. This ghost is normally a male who favors a raw diet, namely live frogs and fish. He would travel alone late at night with his fluorescent nose to show his way in the dark. He is usually spotted by farmers who go fishing at night as a floating light in the field and in the morning there will be pieces of dead frog remains along his trail. Another evidence of the existence of this pii are marks on clothes which are left to dry overnight on the clothesline outside of the house. It is believed that the ghost likes to use them as napkins to wipe its hand and mouth after his midnight snack of live frogs and fish.
"Pii paong" is also a shy and unaggressive ghost, I was told that if you run into him in the field at night and happen to recognize him, he would offer you a piece of gold as a bribe so you won't tell other people about his gruesome eating habits. But when you get up in the morning and are about to rush to the market to sell the gold, you will find that it is just a piece of charcoal.
My suggestion: don't leave your laundry out overnight, and accept only cash (and cut it twice) every time you accept a bribe from a tricky pii.
With recent interest in ecology and environmental science, resulting from greater awareness of incidents of manmade disasters such as toxic waste, deforestation, and pollution, a connection between old beliefs and the preservation of the environment can be more easily appreciated. If we were still respectful to the spirit of the forest, we wouldn't have destroyed it as much as we have done. And if we still feared of the spirit of our great grandmother, society would probably have had a lower rate of teenage pregnancy. We would probably drive more carefully on the highway, if we remember that a spirit is watching over us all through the way. We would learn to live more in harmony with our neighbors and our environment.
6. The spirit of the forest, Pii Bpa. In some parts of the country in the North (this is also true for other parts of Thailand) there are a few particular places along the road where a large spirit house is erected and maintained. Many passing by will stop to pay respect to the spirit and ask for protection in their travels. Most drivers will not stop but will slow down and honk the horn once or a few times as a respectful gesture to the spirit.
These are but a few of many kinds of spirits interwoven through the lives of the Thais. It used to have strong influence on their behavior, lifestyle, and our relationship to the environment. But as houses are replaced by apartments, condominiums, and concrete row houses, the relationship with the spirit seems to fade away.
7. The next one, Pii Ga, is believed to be the spirit of the family or an ancestor which has gone bad. Instead of protecting and looking after the family, it turns to possessing family members, usually the female ones such as the wife or a daughter. Sometimes the spirit will demand an offering of certain kinds of food by causing the possessed person to experience great pain and discomfort. The typical symptoms are expressions of extreme suffering through loud and continuous wailing and making demands of certain food or offerings.
This is also accompanied by changes in personality such as voice and manner. Sometimes when the family is offended by an outsider, the offender can also be possessed and develops the same kind of symptoms. Normally a 'maw pii' or witch doctor will be invited to perform exorcism. The procedures in driving away the evil spirit usually involve incantations or praying, sprinkling holy water on the victim and whipping the possessed one. I was told that the telltale bruise marks will appear on one of the family members who have the 'pii ga' in the have on the following day after the whipping, while no bruises will appear on the victim's body. I still have yet to witness this.
A Thai psychiatrist that I have consulted with has done a lot of studies on the subject and has categorized this kind of behavior as a 'culture-bound syndrome'. Actually this type of behavior can be classified as hysterical reaction in western psychiatric terminology. The cause of this behavior is believed to be anxiety and frustration in living which has no way of expression or ventilation, thus the belief about being possessed by evil spirit seems to be more acceptable in the culture. I remember one such case in my village when I was a young boy. There was a family who lived in a small bamboo hut at the far end of the village about one kilometer away for our house. The husband and the wife appeared to be in their mid-forties, and they had two or three teenage children. Once in a while I would hear the continuous wailing by the wife from the house. Sometimes she would keep at it for an hour and my mother would tell me that she was having one of her 'pii ga' attacks and the witch doctor was probably being summoned to come to the aid of the woman.
Looking back carefully at the family, I could see that the woman must have had a lot of anxiety and frustration about her family and their living conditions. Her husband seemed to be aggressive and abusive, and the children were probably not very obedient and respectful toward her, being teenagers themselves. And the family seemed isolated and lacked support from the community. The poor woman had no one to turn to. This could have been her only way of getting some attention and care from others. I have also done a study with the same psychiatrist at another province in the North where a group of school girls were reported to have been possessed by spirits. They would have the attacks almost daily and greatly disrupted classes. From our investigation through interview and psychological testing with some of the children and teacher, we discovered that there were some conflicts among the teachers and students in the school. The behavior was initiated by one particular girl who appeared to be leading the trend in the group. This girl also had problems in her family life which added to her anxiety at school. This type of behavior is called in psychiatry 'mass hysteria' where one person starts the symptoms and then others in the group who are suggestible imitate the behavior.
A common belief about the sign that indicates the existence of "pii ga" in a house is the frequent appearance of an owl over the roof or on a tree in the compound, and a daughter of the family who appears to be particularly attractive and seductive. So next time, watch out for the owl when you visit a beautiful Northern Thai lady. My mother said if you marry a daughter of such family you will bring the evil spirit on your own family, too. I tend to agree with her there. Being a daughter of a neurotic mother, she must have seen how her mother coped with family problems and would very likely imitate the behavior pattern when she was in a similar condition.
8. Another kind of pii well known to the Northern Thai folks is the Pii Paong, the hungry spirit. It can be found lurking around the rice field in the rainy season. This ghost is normally a male who favors a raw diet, namely live frogs and fish. He would travel alone late at night with his fluorescent nose to show his way in the dark. He is usually spotted by farmers who go fishing at night as a floating light in the field and in the morning there will be pieces of dead frog remains along his trail. Another evidence of the existence of this pii are marks on clothes which are left to dry overnight on the clothesline outside of the house. It is believed that the ghost likes to use them as napkins to wipe its hand and mouth after his midnight snack of live frogs and fish.
"Pii paong" is also a shy and unaggressive ghost, I was told that if you run into him in the field at night and happen to recognize him, he would offer you a piece of gold as a bribe so you won't tell other people about his gruesome eating habits. But when you get up in the morning and are about to rush to the market to sell the gold, you will find that it is just a piece of charcoal.
My suggestion: don't leave your laundry out overnight, and accept only cash (and cut it twice) every time you accept a bribe from a tricky pii.
With recent interest in ecology and environmental science, resulting from greater awareness of incidents of manmade disasters such as toxic waste, deforestation, and pollution, a connection between old beliefs and the preservation of the environment can be more easily appreciated. If we were still respectful to the spirit of the forest, we wouldn't have destroyed it as much as we have done. And if we still feared of the spirit of our great grandmother, society would probably have had a lower rate of teenage pregnancy. We would probably drive more carefully on the highway, if we remember that a spirit is watching over us all through the way. We would learn to live more in harmony with our neighbors and our environment.
Thai ghost
Pee fa and teparak
Always found in forest, caves, river or trees. Sometimes called tewada or chow (both words mean angle). This kind of ghost is classed as natural ghost.
Pee nang tanee
This ghost is a beautiful-young lady ghost and has same miracle power's pee nang ta-kean, but haunt banana plant. Always appear in full moon night, in the part, thai people do not admire to plant this kind of banana.
Pee nang ta-kean
People rumor that this ghost is a beautiful-young lady ghost, haunt hopea tree (especially old tree). So in the part, thai people do not admire to plant hopea.
Pee gong goy
Believe that this ghost is a kind of sylvan spirit, like to suck dry at foot of man. Sometimes call 'spirit of an uncremated dead', body is not distinct, always see in wilderness.
Pee pob (ogre)
This ghost is never recovered, always haunt man's body and eat up his entrails then leave him. In publicity, it pretend to be ill, but it steal uncooked meat from villagers to eat at night.
Pee fa and teparak
Always found in forest, caves, river or trees. Sometimes called tewada or chow (both words mean angle). This kind of ghost is classed as natural ghost.
Pee nang tanee
This ghost is a beautiful-young lady ghost and has same miracle power's pee nang ta-kean, but haunt banana plant. Always appear in full moon night, in the part, thai people do not admire to plant this kind of banana.
Pee nang ta-kean
People rumor that this ghost is a beautiful-young lady ghost, haunt hopea tree (especially old tree). So in the part, thai people do not admire to plant hopea.
Pee gong goy
Believe that this ghost is a kind of sylvan spirit, like to suck dry at foot of man. Sometimes call 'spirit of an uncremated dead', body is not distinct, always see in wilderness.
Pee pob (ogre)
This ghost is never recovered, always haunt man's body and eat up his entrails then leave him. In publicity, it pretend to be ill, but it steal uncooked meat from villagers to eat at night.
The spirits
The word thai that means spirit is "phi" and the quantity of spirits is immense above all in the campaigns, exceeding by far, is believed, the entire world-wide population and for some reason, malignant spirits seem to be all of feminine kind. To the outside nearly all the houses there is one house of the spirits in miniature arranged on a pole, in a place chosen after complicated considerations of astrological character. In simple houses, the small house can to be one common structure of wood equal to the typical houses thai, in the great buildings, the hotels and the palaces for offices, can to be a processed and very small temple of cement, painted and decorated. Brightly-coloured ribbon is wrapped around trees or other objects. In all the cases, the stay place of the spirits of the place, that they have the power to favor or to torment the inhabitants is adorn of offerings propitiatory consisting in food, fresh flowers and incense rods. If the building comes hit from calamity or bad fortune, is necessary to call an expert (often a buddhist monk) he consult the spirit in order to understand where is the problems. For the thais not there is contradiction between the sideboard in the spirits and the buddhist faith, their large and unwrapped tolerance render they possible to accept and to make to cohabit whichever practical religious.The Thai people are known for being superstitious.
The word thai that means spirit is "phi" and the quantity of spirits is immense above all in the campaigns, exceeding by far, is believed, the entire world-wide population and for some reason, malignant spirits seem to be all of feminine kind. To the outside nearly all the houses there is one house of the spirits in miniature arranged on a pole, in a place chosen after complicated considerations of astrological character. In simple houses, the small house can to be one common structure of wood equal to the typical houses thai, in the great buildings, the hotels and the palaces for offices, can to be a processed and very small temple of cement, painted and decorated. Brightly-coloured ribbon is wrapped around trees or other objects. In all the cases, the stay place of the spirits of the place, that they have the power to favor or to torment the inhabitants is adorn of offerings propitiatory consisting in food, fresh flowers and incense rods. If the building comes hit from calamity or bad fortune, is necessary to call an expert (often a buddhist monk) he consult the spirit in order to understand where is the problems. For the thais not there is contradiction between the sideboard in the spirits and the buddhist faith, their large and unwrapped tolerance render they possible to accept and to make to cohabit whichever practical religious.The Thai people are known for being superstitious.
The elefant
Sacred to the buddha and symbol of the thailand, the generous giant, employee until yesterday in the great forests of teak, has been declass from the law against the deforestation to simple attraction for the tourists. To man memory, the asians have always tamed the famous elephans maximus, the most large and the most strongly land mammal not still extinguished but this pachyderm was not only a hard work animal: in the course of the centuries, thais, burmeses and khmer have done infinite battles with their army of elephants. That elsewhere for the monarchs were the real stallions or the hawks, for the king of siam are always been the "chang puak", the white elephants . It has from young introduces spots rose on the forehead or on the ears and has eyes and nails white , who finds a copy of this type, in thailand have literally the duty of delivered to the real palace. Is not important if the zoologists speak about " albinism ": here convinced people is that a great number of white elephants assures to the king a fortunate regency. The current monarch educated in Switzerland possesses nine white elephants.
Sacred to the buddha and symbol of the thailand, the generous giant, employee until yesterday in the great forests of teak, has been declass from the law against the deforestation to simple attraction for the tourists. To man memory, the asians have always tamed the famous elephans maximus, the most large and the most strongly land mammal not still extinguished but this pachyderm was not only a hard work animal: in the course of the centuries, thais, burmeses and khmer have done infinite battles with their army of elephants. That elsewhere for the monarchs were the real stallions or the hawks, for the king of siam are always been the "chang puak", the white elephants . It has from young introduces spots rose on the forehead or on the ears and has eyes and nails white , who finds a copy of this type, in thailand have literally the duty of delivered to the real palace. Is not important if the zoologists speak about " albinism ": here convinced people is that a great number of white elephants assures to the king a fortunate regency. The current monarch educated in Switzerland possesses nine white elephants.
Vehicles in Thailand
Tuk Tuk
Known as sam-lor are colored mototaxi to three wheels, similar to our "bee", with two posterior seats with one they personality'. These " fast runners " are truly indomitables, make to squeak the wheels in order to compete with an other tuk-tuk and are thus brave to defy the city buses for the first place to the traffic-light. The tuk-tuk always succeed to find the possible road for to avoid the traffic, but you can take only for short distances.
The Samlor
Just a few decades ago, motor vehicles were uncommon in Thailand, and people traveled by walking or riding a boat, elephant, or cart. Then, some enterprising inventor created the pedal taxi with one driver pedaling a converted bicycle with a small seat in the rear. In Thailand, these "samlors" can still be found on the streets, and they seem to be the preferred mode of transportation for many older women returning from their early morning shopping. Of course, many tourist like them as well.
Song thaew
The most common type of public transportation has to be the "song thaew". Named for the two benches found in the rear passenger area, the song thaew is a pickup truck converted for carrying passengers and some cargo. These vehicles are regulated and licensed by the government, and the color of the paint indicates the general route or purpose that each song thaew follows. In Chiang Mai, red song thaews roam the city and are free to travel anywhere, while white song thaews travel between Wararot Market and the suburban city of Sankampaeng, and yellow song thaews usually travel from Chiang Mai to outlying cities, with some traveling as far as 100 km. or more.
Tourists Travel in "Wans"
The multi-passenger van (pronounced "wan" in Thai) can be found wherever tourists can be found, and they often serve as small, air conditioned, inter-city buses on some rural routes. Almost every automobile manufacturer makes vans in Thailand, as both the usage and demand for these vehicles is high. The average van is equipped with two seats in front (driver and guide) plus three rows of three seats for the passengers/tourists. Large people should try to sit in the first of these three rows, because access to the back two rows is a little cramped. With much of the interior room being used for people, the internal cargo/luggage capacity is not large, and so large luggage may have to ride on top of the van.
Family Transportation, Thai Style
Here is an ingenious way to transport goods or your family on small or obstructed roads. These converted motorcycles have a large sidecar that can carry cargo, or can be equipped as a mobile kitchens, barbecue, iced fruit stand, and the like. Many of these vehicles have a somewhat disreputable appearance, leading to the suspicion that this conversion is the fate of older motorcycles, but occasionally you can see a nice, new conversion job that is the proud but inexpensive means of transport for some Thai family or small business.
Tuk Tuk
Known as sam-lor are colored mototaxi to three wheels, similar to our "bee", with two posterior seats with one they personality'. These " fast runners " are truly indomitables, make to squeak the wheels in order to compete with an other tuk-tuk and are thus brave to defy the city buses for the first place to the traffic-light. The tuk-tuk always succeed to find the possible road for to avoid the traffic, but you can take only for short distances.
The Samlor
Just a few decades ago, motor vehicles were uncommon in Thailand, and people traveled by walking or riding a boat, elephant, or cart. Then, some enterprising inventor created the pedal taxi with one driver pedaling a converted bicycle with a small seat in the rear. In Thailand, these "samlors" can still be found on the streets, and they seem to be the preferred mode of transportation for many older women returning from their early morning shopping. Of course, many tourist like them as well.
Song thaew
The most common type of public transportation has to be the "song thaew". Named for the two benches found in the rear passenger area, the song thaew is a pickup truck converted for carrying passengers and some cargo. These vehicles are regulated and licensed by the government, and the color of the paint indicates the general route or purpose that each song thaew follows. In Chiang Mai, red song thaews roam the city and are free to travel anywhere, while white song thaews travel between Wararot Market and the suburban city of Sankampaeng, and yellow song thaews usually travel from Chiang Mai to outlying cities, with some traveling as far as 100 km. or more.
Tourists Travel in "Wans"
The multi-passenger van (pronounced "wan" in Thai) can be found wherever tourists can be found, and they often serve as small, air conditioned, inter-city buses on some rural routes. Almost every automobile manufacturer makes vans in Thailand, as both the usage and demand for these vehicles is high. The average van is equipped with two seats in front (driver and guide) plus three rows of three seats for the passengers/tourists. Large people should try to sit in the first of these three rows, because access to the back two rows is a little cramped. With much of the interior room being used for people, the internal cargo/luggage capacity is not large, and so large luggage may have to ride on top of the van.
Family Transportation, Thai Style
Here is an ingenious way to transport goods or your family on small or obstructed roads. These converted motorcycles have a large sidecar that can carry cargo, or can be equipped as a mobile kitchens, barbecue, iced fruit stand, and the like. Many of these vehicles have a somewhat disreputable appearance, leading to the suspicion that this conversion is the fate of older motorcycles, but occasionally you can see a nice, new conversion job that is the proud but inexpensive means of transport for some Thai family or small business.
The orchid
The wild orchid is the flower symbol of the thailand. In the 800 botanist and travellers made madnesses in order to discover new variety to import in europe and in order to penetrate the segret of its voluptuous behavior sensual. The delicate and sensual shapes and the complexity of the erotics games which the orchids abbandoned is the consequence of their fight for the reproduction. Thailand is the world’s largest exporter of fresh orchids and some of them can be discovered in various orchid nurseries and shops in Phuket and other towns. As it is a delicate matter to grow orchids (some species even need about 4 years to blossom first time) the nurseries usually specialize just on a couple of species / hybrids. Generally speaking, orchid species are taboo for export, orchid hybrids are the ones raised in the nursery. For “take away” of orchids, there are 3 ways, either you take the whole orchid plant in the pot(last for long time with proper treatment) also in a different climate like Europe etc., take only the orchid cut flower (right before you leave) the cut flowers stay ok for up to 1 month in a colder climate with proper treatment, or take the orchid “seedlings in the bottle” (e.g. at the nursery mentioned below) and handle them according to the instructions. What you need with orchids in general is a sense for beauty and patience, the flower need a lot of time, care and ....maybe call it love.
The wild orchid is the flower symbol of the thailand. In the 800 botanist and travellers made madnesses in order to discover new variety to import in europe and in order to penetrate the segret of its voluptuous behavior sensual. The delicate and sensual shapes and the complexity of the erotics games which the orchids abbandoned is the consequence of their fight for the reproduction. Thailand is the world’s largest exporter of fresh orchids and some of them can be discovered in various orchid nurseries and shops in Phuket and other towns. As it is a delicate matter to grow orchids (some species even need about 4 years to blossom first time) the nurseries usually specialize just on a couple of species / hybrids. Generally speaking, orchid species are taboo for export, orchid hybrids are the ones raised in the nursery. For “take away” of orchids, there are 3 ways, either you take the whole orchid plant in the pot(last for long time with proper treatment) also in a different climate like Europe etc., take only the orchid cut flower (right before you leave) the cut flowers stay ok for up to 1 month in a colder climate with proper treatment, or take the orchid “seedlings in the bottle” (e.g. at the nursery mentioned below) and handle them according to the instructions. What you need with orchids in general is a sense for beauty and patience, the flower need a lot of time, care and ....maybe call it love.
Gems
One of the most pervasive scams in Thailand is the Thai gem scam. Typically, a tourist meets a friendly Thai at a tourist attraction who eventually offers to take them to a "government" gem stone shop where the tourist is told about how they can sell Thai "blue sapphires" or other gems back home and make a 100% profit. It is all lies, of course, and the tourist ends up with a pocket full of overpriced gems. Like Thais themselves, the scam is low-key and the touts are friendly rather than pushy. A rule of thumb for Thais is that "real" Thais do not just walk up to strangers and strike up a friendly conversation. Thais typically "speak when spoken to." If you are approached at a tourist attraction by a friendly fellow who just walks up and starts speaking to you, watch out!
How it is done
This is a by-the-numbers scam. Most people have the exact same experience. It usually goes something like this:
1. You are riding in a tuk-tuk
2. The driver tells you that wherever you are going is closed for some reason.
3. The driver tells you he is specially trained to be helpful to tourists.
.4. You are told the government has launched a promotion to sell gems to tourists.
5 In the course of riding around with the "friendly" tuk-tuk driver, you "accidentally" meet a well-dressed young man or an older, distinguished man.
6. The younger man claims he is a student. The older will claim he works for the government and shows you his government ID. (Thai IDs mean nothing. They are readily available for a small fee to anyone.)
7. The person you meet independently confirms the story the tuk-tuk driver told. (This is a nice touch.)
8. Eventually you ask to be taken to the "government" jewelry house and are told that you can make 100-150% profit by reselling the gems back home. It seems okay since the seller writes something like "if everything is not ok we will offer a full refund" and puts an official looking stamp on it.
9. You've now been cheated by one of the oldest and most openly practiced scams in Thailand.
One of the most pervasive scams in Thailand is the Thai gem scam. Typically, a tourist meets a friendly Thai at a tourist attraction who eventually offers to take them to a "government" gem stone shop where the tourist is told about how they can sell Thai "blue sapphires" or other gems back home and make a 100% profit. It is all lies, of course, and the tourist ends up with a pocket full of overpriced gems. Like Thais themselves, the scam is low-key and the touts are friendly rather than pushy. A rule of thumb for Thais is that "real" Thais do not just walk up to strangers and strike up a friendly conversation. Thais typically "speak when spoken to." If you are approached at a tourist attraction by a friendly fellow who just walks up and starts speaking to you, watch out!
How it is done
This is a by-the-numbers scam. Most people have the exact same experience. It usually goes something like this:
1. You are riding in a tuk-tuk
2. The driver tells you that wherever you are going is closed for some reason.
3. The driver tells you he is specially trained to be helpful to tourists.
.4. You are told the government has launched a promotion to sell gems to tourists.
5 In the course of riding around with the "friendly" tuk-tuk driver, you "accidentally" meet a well-dressed young man or an older, distinguished man.
6. The younger man claims he is a student. The older will claim he works for the government and shows you his government ID. (Thai IDs mean nothing. They are readily available for a small fee to anyone.)
7. The person you meet independently confirms the story the tuk-tuk driver told. (This is a nice touch.)
8. Eventually you ask to be taken to the "government" jewelry house and are told that you can make 100-150% profit by reselling the gems back home. It seems okay since the seller writes something like "if everything is not ok we will offer a full refund" and puts an official looking stamp on it.
9. You've now been cheated by one of the oldest and most openly practiced scams in Thailand.
The handicraft
In Thailand the webbing of the silk has been practiced for centuries, but to a sure point, this ancient industry is seemed to. In 1976 the queen has given the way to a program in order to sponsor, between the other, centers where to instruct the new weavers in the use of the filarello and of the chassis by hand, as it made oneself the old times. Today you can admire the result, there are several quality of silk: the silk " mudmee ", whose characteristic geometric reasons are obtained by means of a particular dye procedure of the spun one, the silks transparent and veiled and those for dresses or carpets. As the silk also the tek wood has nearly risked the extinction. Today no piece of this exotic wood can to come exported before being transformed in a finished product, the result is that the talent of craftsmen thai is hour be put in evidence, that it is a miniature of elephant of a little grammes, or a statue of high natural largeness two meters and to heavy like a true pachyderm, the precision of the details is the characteristic element that distinguishes the meticulous job of these sculptors of the wood. The engravers thais are also famous for their ability in the constructing furnitures and pieces of furnishing, some of which with realistic scenes of thai life scrupulously carved in the wood. The wood of thus precious teak isthat no piece comes wasted and even the small fragment comes used for the varnish objects. The natural irregularity of the wood come then puttied with clay and levigate until rendering the surface smooth. Then, during a period of various months, its come applied seven enamel layers and, in order to end, a reason decorative in gold sheets comes added. An other example of the creativity of the thais is demonstrated from the parasol and fans painted by hand, today come used above all like objects decorative. Its were been born originally like articles from gift for the monks. Still they are made to the way original with bamboo, paper, rayon or cotton. The paper comes extracted from the rind of the mulberry trees, the fillets are prepared by hand and the holes come practiced with punching-press set in action to pedal; in order to end its come by hand painted with rocky reasons or mythologicals reasons. In the north of the thailand there are stores of handicraft tribal where the handicraft woven fabrics can be acquired, singular apparels and accessories of the tribes of mountains. Also black velvet tapestries "kalaga", adorned in relief with metallic filaments, sequins and precious stones are a product of thai handicraft . The name kalaga means " curtains alien ". Some of these ornamental cloths can to be five meters of length, others are adapted in order to make pillows, pictures and shoulder-bags the figures shine on the kalaga describe to scenes and personages of ancient sansckrit legends, the ten buddha lives and the vicissitudes mythologicals of the "ramayana". Also the ceramics bencharong came produced exclusively for the king of the thailand. These objects are of enameled china from the luminous symmetrical decorations. The bowls, the vases are hem in gold 24 kt. The boxes for the betel walnut have a place of honor in the history of the thailand. The trays door betel make part of the objects in use in the real courts and are the wedding present handed on of generation in generation near the rural families.
In Thailand the webbing of the silk has been practiced for centuries, but to a sure point, this ancient industry is seemed to. In 1976 the queen has given the way to a program in order to sponsor, between the other, centers where to instruct the new weavers in the use of the filarello and of the chassis by hand, as it made oneself the old times. Today you can admire the result, there are several quality of silk: the silk " mudmee ", whose characteristic geometric reasons are obtained by means of a particular dye procedure of the spun one, the silks transparent and veiled and those for dresses or carpets. As the silk also the tek wood has nearly risked the extinction. Today no piece of this exotic wood can to come exported before being transformed in a finished product, the result is that the talent of craftsmen thai is hour be put in evidence, that it is a miniature of elephant of a little grammes, or a statue of high natural largeness two meters and to heavy like a true pachyderm, the precision of the details is the characteristic element that distinguishes the meticulous job of these sculptors of the wood. The engravers thais are also famous for their ability in the constructing furnitures and pieces of furnishing, some of which with realistic scenes of thai life scrupulously carved in the wood. The wood of thus precious teak isthat no piece comes wasted and even the small fragment comes used for the varnish objects. The natural irregularity of the wood come then puttied with clay and levigate until rendering the surface smooth. Then, during a period of various months, its come applied seven enamel layers and, in order to end, a reason decorative in gold sheets comes added. An other example of the creativity of the thais is demonstrated from the parasol and fans painted by hand, today come used above all like objects decorative. Its were been born originally like articles from gift for the monks. Still they are made to the way original with bamboo, paper, rayon or cotton. The paper comes extracted from the rind of the mulberry trees, the fillets are prepared by hand and the holes come practiced with punching-press set in action to pedal; in order to end its come by hand painted with rocky reasons or mythologicals reasons. In the north of the thailand there are stores of handicraft tribal where the handicraft woven fabrics can be acquired, singular apparels and accessories of the tribes of mountains. Also black velvet tapestries "kalaga", adorned in relief with metallic filaments, sequins and precious stones are a product of thai handicraft . The name kalaga means " curtains alien ". Some of these ornamental cloths can to be five meters of length, others are adapted in order to make pillows, pictures and shoulder-bags the figures shine on the kalaga describe to scenes and personages of ancient sansckrit legends, the ten buddha lives and the vicissitudes mythologicals of the "ramayana". Also the ceramics bencharong came produced exclusively for the king of the thailand. These objects are of enameled china from the luminous symmetrical decorations. The bowls, the vases are hem in gold 24 kt. The boxes for the betel walnut have a place of honor in the history of the thailand. The trays door betel make part of the objects in use in the real courts and are the wedding present handed on of generation in generation near the rural families.
Thai Stoneware and Celadon
Stoneware in Thailand is not just a product line that is made to attract the millions of visitors to the country each year. It is an important part of Thai culture that has a unique history unto itself, and along with earthenware it is representative of the life pattens of the entire Southeast Asian region.
Since the 10th century, stoneware has been common to the various cultures of Thailand and has been one of the main container materials. Large water jugs used in every Thai house, cooking pots and storage bins, and even utensils are the most obvious examples, but purely decorative stoneware vases and bowls have also been an important part of Thai life.
Since the 13th century, the more decorative glazed stoneware has been most popular and although there was a long period during which stoneware crafts were not made, the Thais continued to rely on it for most of their daily needs. Even today, unlike so many peoples who have given up this type of traditional container, the Thais in their agricultural setting have found that stoneware still accommodates their needs.
The development of stoneware in Thailand was the result of a combination of cultures at different periods in history. While earthenware was the most common pottery during the pre-Thai Mon Dvaravati and Mon Haripoonshai Kingdoms in the 7th to 11th centuries, stoneware was a specialized craft in the Khorm Angkor Kingdom from the 8th century onwards and the craft of glazed stoneware began to appear in Thailand in the 10th century.
When the Thais began to rule the area in the 13th century, stoneware had already been an important craft in the ancient city of Si Satchanalai for 300 years. In the 13th century production methods and designs were greatly improved in Si Satchanalai and the craft was further established in the Thai capital of Sukhothai. By the 14th century the art of glazed stoneware making was extended to Chiangmai and the Lanna Kingdom.
The glazed stoneware that Thailand became most famous for at a very early date was celadon, the green-glazed type known so well today. Celadon was an original product of China and the green glaze was popular because it simulated the green of jade, the most auspicious of Chinese colors and materials.
In the second half of the 13th century, when the Thai kingdoms of Chiangmai and Phayao were united under King Ramkhamhaeng at Sukhothai, a broad, all-encompassing agreement was reached between Mongol China and the new Thai Kingdom which included the transfer of stoneware crafting techniques and equipment. This contributed to the expansion of the Thai celadon industry and it developed into a more refined art.
From this time onward much more elaborate and decorative celadon temple structures and fittings as well as sculpted mythical figures out of Buddhist and Hindu mythology were made in Si Satchanalai and Sukhothai. At the same time, the Thais added their own unique touches to the smaller decorative pieces and the authentic wholly Thai motifs began to form.
By the 15th century, China was in the midst of one of its recurrent closures to the outside world, and with Chinese makers being forbidden to sell abroad Thai celadon became a much sought after product throughout Asia. By this time, Chiangmai had become a major production center and had evolved into an artistic center in its own right. Glazed stoneware production in Thailand increased dramatically and continued on through the mid-16th century when the Burmese invasions brought the industry to a halt.
In keeping with the times, the Burmese conquest of Thailand allowed them to capture all Thai artisans and take them to Burma as slaves. When this was done, many of the Thai arts disappeared forever, but celadon was vigorously picked up by the Burmese and the tradition was continued.
The Thais finally ousted the Burmese in a series of long battles in the late 18th and early 19th centuries, and at the beginning of the 20th century groups of Tai Yai celadon craftsmen from the Shan States of Burma brought the craft back to Thailand with their immigration to the Chiangmai area.
Chiangmai's celadon kilns as they were developed in the early 20th century were based on the kiln sites at the ancient city of Si Satchanalai. From the beginning, the purpose of the Tai-Yai artisans was to use the ancient methods to make glazed stoneware that would connote the same authenticity and excellent craft of the 14th and 15th century celadon.
They built their production process around clay material sourcing from nearby quarries, the ancient clay preparation method of using a pug-mill to remove air pockets, and the two Si Satchanalai shaping methods: hand-shaping and wheel-throwing. In addition, they reconstructed the ancient brick kilns which were tunnel-shaped and had rear chimneys, and they applied all glazing by hand thus giving the celadon a natural uneven finish.
These old production methods are still used at the kilns in Chiangmai today, but certain modern features have been added. One is the use of machines and moulds for flat pieces such as plates and complex pieces such as sculptures. These were seen by the makers as a necessary modern aspect to meet demands of customer orders and to meet commercial standards in some product lines. It is so characteristic of the Chiangmai artisans now that they explain this with a bit of an apologetic tone, clearly indicating how valuable they regard their ancient craft to be.
In the broad span of time that Thailand's glazed stoneware has been crafted, first in Si Satchanalai and then in Chiangmai, quality and workmanship as well as a natural glaze finish have been maintained. Today, glazed wares in the celadon green and in brown, blue, black and white are an extension of the ancient craft.
Ten centuries of artistic development has altered the product in only the most positive ways. Even a 350-year hiatus to Burma did nothing but bring about the reinstitution of the ancient craft in Thailand, and throughout this entire historic period the Thai sensitivity to artistic warmth and proven traditions in authentic Thai celadon have never lost their unique flavor and unusual vitality
Stoneware in Thailand is not just a product line that is made to attract the millions of visitors to the country each year. It is an important part of Thai culture that has a unique history unto itself, and along with earthenware it is representative of the life pattens of the entire Southeast Asian region.
Since the 10th century, stoneware has been common to the various cultures of Thailand and has been one of the main container materials. Large water jugs used in every Thai house, cooking pots and storage bins, and even utensils are the most obvious examples, but purely decorative stoneware vases and bowls have also been an important part of Thai life.
Since the 13th century, the more decorative glazed stoneware has been most popular and although there was a long period during which stoneware crafts were not made, the Thais continued to rely on it for most of their daily needs. Even today, unlike so many peoples who have given up this type of traditional container, the Thais in their agricultural setting have found that stoneware still accommodates their needs.
The development of stoneware in Thailand was the result of a combination of cultures at different periods in history. While earthenware was the most common pottery during the pre-Thai Mon Dvaravati and Mon Haripoonshai Kingdoms in the 7th to 11th centuries, stoneware was a specialized craft in the Khorm Angkor Kingdom from the 8th century onwards and the craft of glazed stoneware began to appear in Thailand in the 10th century.
When the Thais began to rule the area in the 13th century, stoneware had already been an important craft in the ancient city of Si Satchanalai for 300 years. In the 13th century production methods and designs were greatly improved in Si Satchanalai and the craft was further established in the Thai capital of Sukhothai. By the 14th century the art of glazed stoneware making was extended to Chiangmai and the Lanna Kingdom.
The glazed stoneware that Thailand became most famous for at a very early date was celadon, the green-glazed type known so well today. Celadon was an original product of China and the green glaze was popular because it simulated the green of jade, the most auspicious of Chinese colors and materials.
In the second half of the 13th century, when the Thai kingdoms of Chiangmai and Phayao were united under King Ramkhamhaeng at Sukhothai, a broad, all-encompassing agreement was reached between Mongol China and the new Thai Kingdom which included the transfer of stoneware crafting techniques and equipment. This contributed to the expansion of the Thai celadon industry and it developed into a more refined art.
From this time onward much more elaborate and decorative celadon temple structures and fittings as well as sculpted mythical figures out of Buddhist and Hindu mythology were made in Si Satchanalai and Sukhothai. At the same time, the Thais added their own unique touches to the smaller decorative pieces and the authentic wholly Thai motifs began to form.
By the 15th century, China was in the midst of one of its recurrent closures to the outside world, and with Chinese makers being forbidden to sell abroad Thai celadon became a much sought after product throughout Asia. By this time, Chiangmai had become a major production center and had evolved into an artistic center in its own right. Glazed stoneware production in Thailand increased dramatically and continued on through the mid-16th century when the Burmese invasions brought the industry to a halt.
In keeping with the times, the Burmese conquest of Thailand allowed them to capture all Thai artisans and take them to Burma as slaves. When this was done, many of the Thai arts disappeared forever, but celadon was vigorously picked up by the Burmese and the tradition was continued.
The Thais finally ousted the Burmese in a series of long battles in the late 18th and early 19th centuries, and at the beginning of the 20th century groups of Tai Yai celadon craftsmen from the Shan States of Burma brought the craft back to Thailand with their immigration to the Chiangmai area.
Chiangmai's celadon kilns as they were developed in the early 20th century were based on the kiln sites at the ancient city of Si Satchanalai. From the beginning, the purpose of the Tai-Yai artisans was to use the ancient methods to make glazed stoneware that would connote the same authenticity and excellent craft of the 14th and 15th century celadon.
They built their production process around clay material sourcing from nearby quarries, the ancient clay preparation method of using a pug-mill to remove air pockets, and the two Si Satchanalai shaping methods: hand-shaping and wheel-throwing. In addition, they reconstructed the ancient brick kilns which were tunnel-shaped and had rear chimneys, and they applied all glazing by hand thus giving the celadon a natural uneven finish.
These old production methods are still used at the kilns in Chiangmai today, but certain modern features have been added. One is the use of machines and moulds for flat pieces such as plates and complex pieces such as sculptures. These were seen by the makers as a necessary modern aspect to meet demands of customer orders and to meet commercial standards in some product lines. It is so characteristic of the Chiangmai artisans now that they explain this with a bit of an apologetic tone, clearly indicating how valuable they regard their ancient craft to be.
In the broad span of time that Thailand's glazed stoneware has been crafted, first in Si Satchanalai and then in Chiangmai, quality and workmanship as well as a natural glaze finish have been maintained. Today, glazed wares in the celadon green and in brown, blue, black and white are an extension of the ancient craft.
Ten centuries of artistic development has altered the product in only the most positive ways. Even a 350-year hiatus to Burma did nothing but bring about the reinstitution of the ancient craft in Thailand, and throughout this entire historic period the Thai sensitivity to artistic warmth and proven traditions in authentic Thai celadon have never lost their unique flavor and unusual vitality
Thai silk
Thai silk is produced from the cocoons of Thai silkworms. Thai weavers, mainly from the Khorat Plateau in the northeast region of Thailand, raise the caterpillars on a steady diet of mulberry leaves. Khorat is the center of the silk industry in Thailand and a steady supplier of rose Thai silk for many generations. Today, Thai silk is considered to be one of the finest fabrics in the world, a product of a unique manufacturing process and bearing unique patterns and colors.
Origin
silk originated in ancient China and India where the practice of weaving silk began around 2,640 BCE, Chinese merchants spread the use of silk to different regions throughout Asia through trade. Some accounts indicate that archaeologists found the first fibres of silk in Thailand to be over 3,000 years old in the ruins of Baan Chiang, the site is considered by many to be Southeast Asia's oldest civilization.
Thai silk is produced from the cocoons of Thai silkworms. Thai weavers, mainly from the Khorat Plateau in the northeast region of Thailand, raise the caterpillars on a steady diet of mulberry leaves. Khorat is the center of the silk industry in Thailand and a steady supplier of rose Thai silk for many generations. Today, Thai silk is considered to be one of the finest fabrics in the world, a product of a unique manufacturing process and bearing unique patterns and colors.
Origin
silk originated in ancient China and India where the practice of weaving silk began around 2,640 BCE, Chinese merchants spread the use of silk to different regions throughout Asia through trade. Some accounts indicate that archaeologists found the first fibres of silk in Thailand to be over 3,000 years old in the ruins of Baan Chiang, the site is considered by many to be Southeast Asia's oldest civilization.
Weaving
The production of Thai silk begins with the Bombyx mori, a small silk worm that comes from the eggs of a silk moth. For their first year, these worms feast on the leaves of mulberry trees before building a cocoon from their spittle.
In its original cocoon form, raw silk is bumpy and irregular. Thai weavers separate the completed cocoons from the mulberry bush and soak them in a vat of boiling water to separate the silk thread from the caterpillar inside the cocoon.
The Bombyx mori usually produces silk thread of varying colors, ranging from light gold to very light green, with lengths varying from 500 to 1,500 yards per cocoon.
A single thread filament is too thin to use on its own so Thai women combine many threads to produce a thicker, usable fibre. They do this by hand-reeling the threads onto a wooden spindle to produce a uniform strand of raw silk. The process is a tedious one as it takes nearly 40 hours to produce a half kilogram of Thai silk.
Many local operations use a reeling machine for this task, but the majority of most silk thread is still hand-reeled. The difference is that hand-reeled threads produce three grades of silk: two fine grades that are ideal for lightweight fabrics and a thick grade for heavier material.
The silk fabric is then soaked in hot water and bleached before dyeing in order to remove the natural yellow coloring of Thai silk yarn. To do this, skeins of silk thread are immersed in large tubs of hydrogen peroxide. Once washed and dried, the silk is then woven using a traditional hand operated loom.
The production of Thai silk begins with the Bombyx mori, a small silk worm that comes from the eggs of a silk moth. For their first year, these worms feast on the leaves of mulberry trees before building a cocoon from their spittle.
In its original cocoon form, raw silk is bumpy and irregular. Thai weavers separate the completed cocoons from the mulberry bush and soak them in a vat of boiling water to separate the silk thread from the caterpillar inside the cocoon.
The Bombyx mori usually produces silk thread of varying colors, ranging from light gold to very light green, with lengths varying from 500 to 1,500 yards per cocoon.
A single thread filament is too thin to use on its own so Thai women combine many threads to produce a thicker, usable fibre. They do this by hand-reeling the threads onto a wooden spindle to produce a uniform strand of raw silk. The process is a tedious one as it takes nearly 40 hours to produce a half kilogram of Thai silk.
Many local operations use a reeling machine for this task, but the majority of most silk thread is still hand-reeled. The difference is that hand-reeled threads produce three grades of silk: two fine grades that are ideal for lightweight fabrics and a thick grade for heavier material.
The silk fabric is then soaked in hot water and bleached before dyeing in order to remove the natural yellow coloring of Thai silk yarn. To do this, skeins of silk thread are immersed in large tubs of hydrogen peroxide. Once washed and dried, the silk is then woven using a traditional hand operated loom.
Identification
Since traditional Thai silk is hand woven, each silk fabric is unique and cannot be duplicated through commercial means. In contrast, artificial silk is machine woven, which means that every part of the fabric is identical and has the same color.
In addition, Thai silk has a unique lustre, with a sheen that has two unique blends: one color for the warp and another for the weft. Color changes as you hold the Thai silk fabric at varying angles against light.
Moreover, Thai silk smells like hair when burned, a testament to the natural fibre that comes from the silk worm, which is similar to the fibre of human hair and fingernails. If you move the flame, Thai silk immediately stops burning. On the other hand, artificial silk smells like plastic when burned.
In terms of price, Thai silk is usually 10 times more expensive than artificial silk.
Another simple way to identify authentic Thai silk is the "wedding ring" test. When you attempt to pull a yard or two of Thai silk fabric through a wedding ring, it will ease through and will show you just how smooth and flexible it is as a fabric. However, the same cannot be said for imitation fabrics as they will crunch up and be very difficult or even impossible to pull through a wedding ring.
Types
To be able to identify genuine Thai silk easily, Thailand's Agriculture Ministry uses a peacock emblem to authenticate Thai silk and protect it from imitations. The peacock emblem serves as a guarantee of quality and it comes in four different colors based on specific silk types and production process. These are the following:
Gold peacock
Indicates the premium Royal Thai Silk, a product of native Thai silkworm breeds and traditional hand-made production.
Silver peacock
Indicates Classic Thai Silk, developed from specific silkworm breeds and hand-made production.
Blue peacock
Indicates Thai Silk, a product of pure silk threads and with no specific production method (allows chemical dyes).
Green peacock
Indicates Thai Silk Blend, a product of silk blended with other fabrics and with no specific production method.
Since traditional Thai silk is hand woven, each silk fabric is unique and cannot be duplicated through commercial means. In contrast, artificial silk is machine woven, which means that every part of the fabric is identical and has the same color.
In addition, Thai silk has a unique lustre, with a sheen that has two unique blends: one color for the warp and another for the weft. Color changes as you hold the Thai silk fabric at varying angles against light.
Moreover, Thai silk smells like hair when burned, a testament to the natural fibre that comes from the silk worm, which is similar to the fibre of human hair and fingernails. If you move the flame, Thai silk immediately stops burning. On the other hand, artificial silk smells like plastic when burned.
In terms of price, Thai silk is usually 10 times more expensive than artificial silk.
Another simple way to identify authentic Thai silk is the "wedding ring" test. When you attempt to pull a yard or two of Thai silk fabric through a wedding ring, it will ease through and will show you just how smooth and flexible it is as a fabric. However, the same cannot be said for imitation fabrics as they will crunch up and be very difficult or even impossible to pull through a wedding ring.
Types
To be able to identify genuine Thai silk easily, Thailand's Agriculture Ministry uses a peacock emblem to authenticate Thai silk and protect it from imitations. The peacock emblem serves as a guarantee of quality and it comes in four different colors based on specific silk types and production process. These are the following:
Gold peacock
Indicates the premium Royal Thai Silk, a product of native Thai silkworm breeds and traditional hand-made production.
Silver peacock
Indicates Classic Thai Silk, developed from specific silkworm breeds and hand-made production.
Blue peacock
Indicates Thai Silk, a product of pure silk threads and with no specific production method (allows chemical dyes).
Green peacock
Indicates Thai Silk Blend, a product of silk blended with other fabrics and with no specific production method.
Lanna Thai: A Clothes Conscious Culture
Whether it is the tartans and kilts of Scotland or the flowing robes and checkered keffiyeh headdress of Arab peoples, clothes and particular fashion styles make a statement about who we are and where we are from. Traditionally, clothes are part of an individual identity and can signify nationality, the region from where the wearer comes and, in many cases, his family name.
In Northern Thailand, the Old Kingdom of Lanna Thai, traditional folk dress of the culture can still be seen in everyday use. On Fridays, staff in many government agencies (the Post Office or Municipal Office is an example) wear a "Northern Thai Style" shirt (properly called "Moh Hom") which their ancestors of centuries ago created as daily work dress. Likewise, many pedal samlor or tuk-tuk (dtook-dtook) drivers regularly wear the Moh Hom while women wear the female equivalent coupled with a slim; ankle length skirt called a Pha Zin. Of course, at special times of the year when a parade is a feature of the festival, just about every local will be seen in his or her very best ceremonial Moh Hom and Pha Zin.
The traditional garb of Lanna Thai people came with them, centuries ago, when the migratory process brought them from their ancient roots in Southern China. These were the Tai Lue of Sipsong Panna (who settled the Mekhong River valley around Chiangsean and the "Golden Triangle" area) and the Tai Yai of Nanzhao who travelled further west into Upper Burma (now known as the Shan States).
Costumes worn by these peoples were both practical and simple of design but could be readily adapted and adorned for ceremonial and festive occasions. Both men and women wore the collarless Moh Hom shirt; for men it was worn loose with three-quarter length sleeves (giving freedom of movement when working in the wet rice paddies) while, for women, the Moh Hom is waisted with full length sleeves. Men also wore calf-length pants (again, for working the wet paddies) called Sador with a checkered sash knotted around the waist (it could also be used as a headdress/turban to ward off the hot sun).
Moh Hom shirts (and Sador pants) were traditionally made from spun cotton (naturally white/off white in color) which was dyed indigo blue with the juices of a local tree the "Hom Tree", Acanthaceae. Several parts (leaves, branch and trunk) of Hom Tree are tied with rope and soaked in water for 4-5 days reaching decay condition. Pounding or grinding in mortar should be helpful. After filtering, the indigo liquid is obtained. Before dying, that liquid should be added with lime and soda ash. Dying was done in huge, earthenware pots called "Moh" and thus the term "Moh Hom" came to describe these garments. Moh Hom shirts for men are fastened with cotton cleats or wooden pegs and the women's version are fastened by a line of bright buttons down the front.
It's obvious Moh Hom dress was worn by one of many minorities Lao Puan, who migrated to the provincial city of Phrae and were the workers of Forestry Organization, during World War II. They started wearing Moh Hom which became more popular among forestry workers and later, the style was adopted by the entire region. It was an official record that in 1953, Ajarn Kraisee Nimanhemin, late intellectual of the north, brought this Moh Hom dress to Chiangmai for more publicity. On several occasions of the dinner shows, Khantoke, for welcoming or farewell parties Regional Chief Judges, Governors, Foreign General consuls, etc.
As a visitor to Chiangmai or Chiangrai, or any other Northern Thai city, you will have ample opportunity to see "Moh Hom" being worn both daily and ceremonially. As is the case with national or regional dress of other countries, it is nice to remember that this dress code of modern Northern Thailand dates from the historic past of the old Lanna Thai Kingdom. By the way, hand-woven cotton Moh Hom shirt especially in the beautiful, ceremonial style and colors make a memorable gift for someone back home.
Whether it is the tartans and kilts of Scotland or the flowing robes and checkered keffiyeh headdress of Arab peoples, clothes and particular fashion styles make a statement about who we are and where we are from. Traditionally, clothes are part of an individual identity and can signify nationality, the region from where the wearer comes and, in many cases, his family name.
In Northern Thailand, the Old Kingdom of Lanna Thai, traditional folk dress of the culture can still be seen in everyday use. On Fridays, staff in many government agencies (the Post Office or Municipal Office is an example) wear a "Northern Thai Style" shirt (properly called "Moh Hom") which their ancestors of centuries ago created as daily work dress. Likewise, many pedal samlor or tuk-tuk (dtook-dtook) drivers regularly wear the Moh Hom while women wear the female equivalent coupled with a slim; ankle length skirt called a Pha Zin. Of course, at special times of the year when a parade is a feature of the festival, just about every local will be seen in his or her very best ceremonial Moh Hom and Pha Zin.
The traditional garb of Lanna Thai people came with them, centuries ago, when the migratory process brought them from their ancient roots in Southern China. These were the Tai Lue of Sipsong Panna (who settled the Mekhong River valley around Chiangsean and the "Golden Triangle" area) and the Tai Yai of Nanzhao who travelled further west into Upper Burma (now known as the Shan States).
Costumes worn by these peoples were both practical and simple of design but could be readily adapted and adorned for ceremonial and festive occasions. Both men and women wore the collarless Moh Hom shirt; for men it was worn loose with three-quarter length sleeves (giving freedom of movement when working in the wet rice paddies) while, for women, the Moh Hom is waisted with full length sleeves. Men also wore calf-length pants (again, for working the wet paddies) called Sador with a checkered sash knotted around the waist (it could also be used as a headdress/turban to ward off the hot sun).
Moh Hom shirts (and Sador pants) were traditionally made from spun cotton (naturally white/off white in color) which was dyed indigo blue with the juices of a local tree the "Hom Tree", Acanthaceae. Several parts (leaves, branch and trunk) of Hom Tree are tied with rope and soaked in water for 4-5 days reaching decay condition. Pounding or grinding in mortar should be helpful. After filtering, the indigo liquid is obtained. Before dying, that liquid should be added with lime and soda ash. Dying was done in huge, earthenware pots called "Moh" and thus the term "Moh Hom" came to describe these garments. Moh Hom shirts for men are fastened with cotton cleats or wooden pegs and the women's version are fastened by a line of bright buttons down the front.
It's obvious Moh Hom dress was worn by one of many minorities Lao Puan, who migrated to the provincial city of Phrae and were the workers of Forestry Organization, during World War II. They started wearing Moh Hom which became more popular among forestry workers and later, the style was adopted by the entire region. It was an official record that in 1953, Ajarn Kraisee Nimanhemin, late intellectual of the north, brought this Moh Hom dress to Chiangmai for more publicity. On several occasions of the dinner shows, Khantoke, for welcoming or farewell parties Regional Chief Judges, Governors, Foreign General consuls, etc.
As a visitor to Chiangmai or Chiangrai, or any other Northern Thai city, you will have ample opportunity to see "Moh Hom" being worn both daily and ceremonially. As is the case with national or regional dress of other countries, it is nice to remember that this dress code of modern Northern Thailand dates from the historic past of the old Lanna Thai Kingdom. By the way, hand-woven cotton Moh Hom shirt especially in the beautiful, ceremonial style and colors make a memorable gift for someone back home.
Thai marriage
After a young couple fall in love each other and they make the decision to marry. There is now ample time for them, and their families, to discuss and set the actual wedding date. This will be done after great pondering because the selection of an auspicious date is most important. The 12th lunar month is discarded immediately because Thai people, erroneously, used to think that only dogs mated in this month. But an even numbered month (because it's divisible by 2) may be considered which leaves us with the 2nd, 4th, 6th, 8th and 10th lunar months. But by a little quirk (and who's to account for the quirkiness of superstition?), the 8th month may be dropped in favor of the 9th (September). The exception to this was in the Central Thailand region where the 8th lunar month heralded the arrival of the rainy season which afforded romantic nights! While even numbers suggest that our "twosome" will remain together, number 9 (in Thai) sounds as "Gao" (short tone) but, given a longtone (for longtime togetherness), it becomes "Gaooow" which means "progress". Other factors in determining the auspicious day may include individual and family commitments such as ploughing, sowing, harvesting, etc. So it's not easy to arrive at the most appropriate wedding day date!
However, once the day has been decided and begins to draw closer, the parents and ThaoGae (respected elder) of the bride will busy themselves in preparing three different levels of ceremonials. The first is "Khaan Maak Dtaeng Ekk" (meaning "major") which features the cash, gold pieces (necklaces, bracelets, rings, etc.) which are in the bride's dowry. Other items include leaves of gold, goldbronze, silver and the auspicious tokens of betel nuts and leaves, sesame seeds and raw rice. The consideration of decor is also within this first ceremonial so the preparation of ornate umbrellas and hanging flower arrangements are also important.
The second ceremonial to be prepared for is "Khaan Maak Dtaeng Tho" (meaning "minor") which is rather about the catering for the wedding reception what foods to order and prepare, which desserts to serve and which fresh fruits will complement the setting. They must all be both delicious and auspicious!
The third ceremonial to be planned for is the "Khaan Maak Dtaeng Boriwarn" which is the actual decorated, wedding procession. Celebratory archways of banana leaves, palm fronds and sugar cane trees must be crafted. They will be inter be young and healthy plants to reflect the pair's joy, vigor and happiness.
Taking it that our "wedstobe" live within the same area, the wedding and procession will be very convenient for all. Naturally, the groom will be growing nervous about his big day, the setting out of his personal Thaistyle formal clothes, getting ready and, making him most nervous of all, awaiting the signal from his intended bride that "all is ready".
The bride will request her bride's maids to take 2 or 4 trays of food, desserts and fruits and proceed to the groom's house. This signal, from the bride, was known as Khong Luen Teun Khaan Maak and her maids would progress in procession to the groom's home. Upon arriving, the groom's Khaan Maak procession would then leave the his home for that of the bride. The beginnings of the wedding day were under way!
"Bearers" in these traditional processions would be by invitation; for example, Khaan Maak Ekk (major) would be borne by an attractive young lady while Khaan Maak Tho (minor) would be carried by a young girl, or guy, who looked "cool". A widow or divorcee would never be asked to be a bearer. Strong men were required to carry the arches and trusses of banana leaves and sugar cane. There would also be a procession band composed of wind, string and percussion instruments. This made the walk a fun, jolly affair with singing and dancing as it headed towards the bride's home. And as the happy friends neared the bride's house, her bride's maids would hide her, somewhere in the house, in a mock game of "hide and seek".
As the groom's parade approached the bride's residence, it would be met by pairs of people boys and girls, relatives young and senior, friends each pair would have a "barrier" (maybe a length of silk or rope) stretched across the path of the procession. In fact, these barriers or "gates" (Pratu) were tollgates and to pass through a "fine" had to be paid. There would be Pratu Chai (Victory Gate), Pratu Ngern (Money Gate) and Pratu Thong (Golden Gate). At each barrier the groom's party would have to "pay" in cash, or small souvenir, to pass through. At the final gate, Pratu Thong (Golden Gate) the groom's ThaoGae (respected elder) will ask the guardians "What are you doing?" and their reply must always be "Pratu Thong"! To the correct response, the ThaoGae will reward the two gate guardians with something of higher value than the previous gates.
Slowly, the procession makes its way through and, at last, the bride is called from her home. In greeting her groom on heir wedding day, the young couple will jointly plant some sugar cane and banana trees close to the main house. Then the groom's party will be invited inside the house where they will pray, and pay respect, to the bride's ancestor. It is the spirits of her ancestors who protect the house so a single jossstick will be lit in reverence.
The groom's ThaoGae will now invite the bride's ThaoGae to open all the Khaan Maak so that the dowry may be inspected and witnessed by the gathered families and guests. ThaoGae and elders of both families will open the containers of sesame seeds, beans, powders, perfumes, etc. and will display everything along with the dowry valuables. The groom will offer the gold necklace, bracelet and ring to the bride and, in great excitement, the guests will approve the dowry to the bride. In turn, she will give a small gift or souvenir to the people who have carried the Khaan Maak. Next, the bridal couple, will give respect to their parents and elder relatives who have seated themselves in line of seniority. The couple will prostrate themselves before each elder and present a small tray of josssticks, candles and flowers. In turn, the elders will respond with their personal gifts to the couple and, perhaps, the parents will provide a gift of property, cash, gold or silver. These gifts from parents and elders are to assist the young couple with their new start in life. A life of being together and the beginnings of a new family. Soon the Buddhist monks will arrive and the actual marriage may begin!
After a young couple fall in love each other and they make the decision to marry. There is now ample time for them, and their families, to discuss and set the actual wedding date. This will be done after great pondering because the selection of an auspicious date is most important. The 12th lunar month is discarded immediately because Thai people, erroneously, used to think that only dogs mated in this month. But an even numbered month (because it's divisible by 2) may be considered which leaves us with the 2nd, 4th, 6th, 8th and 10th lunar months. But by a little quirk (and who's to account for the quirkiness of superstition?), the 8th month may be dropped in favor of the 9th (September). The exception to this was in the Central Thailand region where the 8th lunar month heralded the arrival of the rainy season which afforded romantic nights! While even numbers suggest that our "twosome" will remain together, number 9 (in Thai) sounds as "Gao" (short tone) but, given a longtone (for longtime togetherness), it becomes "Gaooow" which means "progress". Other factors in determining the auspicious day may include individual and family commitments such as ploughing, sowing, harvesting, etc. So it's not easy to arrive at the most appropriate wedding day date!
However, once the day has been decided and begins to draw closer, the parents and ThaoGae (respected elder) of the bride will busy themselves in preparing three different levels of ceremonials. The first is "Khaan Maak Dtaeng Ekk" (meaning "major") which features the cash, gold pieces (necklaces, bracelets, rings, etc.) which are in the bride's dowry. Other items include leaves of gold, goldbronze, silver and the auspicious tokens of betel nuts and leaves, sesame seeds and raw rice. The consideration of decor is also within this first ceremonial so the preparation of ornate umbrellas and hanging flower arrangements are also important.
The second ceremonial to be prepared for is "Khaan Maak Dtaeng Tho" (meaning "minor") which is rather about the catering for the wedding reception what foods to order and prepare, which desserts to serve and which fresh fruits will complement the setting. They must all be both delicious and auspicious!
The third ceremonial to be planned for is the "Khaan Maak Dtaeng Boriwarn" which is the actual decorated, wedding procession. Celebratory archways of banana leaves, palm fronds and sugar cane trees must be crafted. They will be inter be young and healthy plants to reflect the pair's joy, vigor and happiness.
Taking it that our "wedstobe" live within the same area, the wedding and procession will be very convenient for all. Naturally, the groom will be growing nervous about his big day, the setting out of his personal Thaistyle formal clothes, getting ready and, making him most nervous of all, awaiting the signal from his intended bride that "all is ready".
The bride will request her bride's maids to take 2 or 4 trays of food, desserts and fruits and proceed to the groom's house. This signal, from the bride, was known as Khong Luen Teun Khaan Maak and her maids would progress in procession to the groom's home. Upon arriving, the groom's Khaan Maak procession would then leave the his home for that of the bride. The beginnings of the wedding day were under way!
"Bearers" in these traditional processions would be by invitation; for example, Khaan Maak Ekk (major) would be borne by an attractive young lady while Khaan Maak Tho (minor) would be carried by a young girl, or guy, who looked "cool". A widow or divorcee would never be asked to be a bearer. Strong men were required to carry the arches and trusses of banana leaves and sugar cane. There would also be a procession band composed of wind, string and percussion instruments. This made the walk a fun, jolly affair with singing and dancing as it headed towards the bride's home. And as the happy friends neared the bride's house, her bride's maids would hide her, somewhere in the house, in a mock game of "hide and seek".
As the groom's parade approached the bride's residence, it would be met by pairs of people boys and girls, relatives young and senior, friends each pair would have a "barrier" (maybe a length of silk or rope) stretched across the path of the procession. In fact, these barriers or "gates" (Pratu) were tollgates and to pass through a "fine" had to be paid. There would be Pratu Chai (Victory Gate), Pratu Ngern (Money Gate) and Pratu Thong (Golden Gate). At each barrier the groom's party would have to "pay" in cash, or small souvenir, to pass through. At the final gate, Pratu Thong (Golden Gate) the groom's ThaoGae (respected elder) will ask the guardians "What are you doing?" and their reply must always be "Pratu Thong"! To the correct response, the ThaoGae will reward the two gate guardians with something of higher value than the previous gates.
Slowly, the procession makes its way through and, at last, the bride is called from her home. In greeting her groom on heir wedding day, the young couple will jointly plant some sugar cane and banana trees close to the main house. Then the groom's party will be invited inside the house where they will pray, and pay respect, to the bride's ancestor. It is the spirits of her ancestors who protect the house so a single jossstick will be lit in reverence.
The groom's ThaoGae will now invite the bride's ThaoGae to open all the Khaan Maak so that the dowry may be inspected and witnessed by the gathered families and guests. ThaoGae and elders of both families will open the containers of sesame seeds, beans, powders, perfumes, etc. and will display everything along with the dowry valuables. The groom will offer the gold necklace, bracelet and ring to the bride and, in great excitement, the guests will approve the dowry to the bride. In turn, she will give a small gift or souvenir to the people who have carried the Khaan Maak. Next, the bridal couple, will give respect to their parents and elder relatives who have seated themselves in line of seniority. The couple will prostrate themselves before each elder and present a small tray of josssticks, candles and flowers. In turn, the elders will respond with their personal gifts to the couple and, perhaps, the parents will provide a gift of property, cash, gold or silver. These gifts from parents and elders are to assist the young couple with their new start in life. A life of being together and the beginnings of a new family. Soon the Buddhist monks will arrive and the actual marriage may begin!
The Bridal Couple with their respected elders, family and friends have gathered in the Bride's parent's home awaiting the arrival of the Buddhist Monks so that the actual marriage may be solemnized.
When the monks arrive, there will be nine in number and they will seat themselves, facing the gathering, in a semicircular line. The Wedding Couple will begin the ceremony by lighting a candle, burning joss sticks and placing an alms bowl, half full of holy water, in front of a Buddha image. The monks will begin to chant, in the old Pali language, which reminds people to practice the tenets of Buddhist philosophy so that happiness may fill their lives.
This merit making ceremony (known as "Taam Boon" or "Dtug Bart") is one of the most important during the wedding day. The Bride and Groom will lead others in offering food and refreshments to the monks; using a large spoon which they jointly hold, the couple will place steamed rice into the alms bowl of each monk. Inviting participation from their elders, seniors relatives and friends, the wedding pair will then offer an array of food to the monks prepared dishes, fresh fruits and desserts. As Buddhist monks are not permitted to eat after 12 noon, this is the reason why food is offered to the monks well before that time. Later, the monks will chant their thanks and good wishes for happiness and progress in life.
During the few minutes of introductory solo chanting by the Senior Monk, the wedding couple will jointly pour holy water, drop by drop, from one small receptacle into another. As the drops fall, they will respectfully think of their ancestors, think of merit making and, perhaps, make a wish that they will meet their ancestors in some future life. This little prayer ceremony is called "Gruad Naam" and, as soon as the other monks join their Senior in chanting, the water pouring will cease.
The couple will now kneel within the semicircle made by the nine monks and they will each, bride and groom, be adorned with a white yarn headband called a "monkol". The headbands are connected to each other symbolizing unity and matrimony. The monks, in turn, pass a long length of white yarn from hand to hand. This is the "sai sin" (sacred cord) which starts from the right hand of the Buddha image and will be clasped by each monk before being looped around the entire room (or house) thereby protecting all within from any malicious spirits.
The couple, kneeling with heads bowed, palms together in prayer and clasping smoking joss sticks, listen as the Buddhist ceremony begins. The Senior monk will intone a long prayer and blessing on the union and this will be interspersed with chanting from the other assembled monks. This will be a very solemn thirty minutes. When finished, the Senior monk will sprinkle holy water over the pair as well as other participants; he will use a sprig of "ma yom" (a local shrub) to dip in the water and then shake over the kneeling bride and groom signifying that they are now man and wife. Shortly after, the monks will make their departure and leave the newlywed couple within the fold of their families, relatives, friends and invited guests.
Further ceremony is taken up by the families; the "rod naam" (pouring of lustral/holy water from the alms bowl) soon follows and the couple, once more, kneel side by side on a small platform linked, as before, by their "monkol" headbands. The pair's forearms rest on a low, decorative table and the hands face downwards with the palms pressed together. Surrounded by bridesmaids and relatives, the most senior member of the family will anoint the forehead of the girl and her new husband. Three white dots, prepared from powder made and blessed earlier by the monks, will be dabbed onto each forehead. Then, the family elder will pour water over the couples' hands and this will continue as other family members file past, each pouring a little water and offering a personal prayer for wedded joy and bliss.
It One lovely piece of Thai fun is that the "new wife's" parents invite a happily married, older couple (possibly who have parented a host of sons and daughters) to "ceremonially" make the marriage bed. Then the "new husband's" parents and senior elders will wait with him at the doorway to the nuptial bedroom. In turn, the parents and elders of the girl will escort her to her new husband and give a short speech along the lines of "Please take care of our daughter. Do not neglect or abandon her and always be understanding towards each other". In this gentle way, the parents draw attention to the responsibilities of husband and wife is worth noting that, during this lustral water pouring ceremony, small, elaborate bowls are strategically placed so that water, draining from the couples' hands, is caught before causing any problem. These bowls are designed with ornate patterns symbolizing the happy union and are usually filled with lotus petals.
After the last guest in procession pours water, the new husband and wife may begin to relax. Formality gives way to informality as smiles, congratulations and jollity take over. A feast of Thai foods will be offered to the guests and, likewise, a selection of drinks. Everyone will enjoy it is "sanook maak, maak" and, before long, ramwong dancing will begin. It has been a big day for all concerned, especially the newly married couple, so now it is time for celebration with plenty of fun and laughter.
Next, the newlyweds will be invited to lie down on the bed with the husband on the right (closest to the door should the need arise for him to deal with burglars, fire, etc.) and his new wife to the left. Happily, all parents, senior elders and relatives now leave the newlyweds alone and make their exit. And so too, must we with the exception of saying that for a day soon after the wedding ceremonies the couple must present themselves for marriage certificate at their local Government Amphur (District) Office where the marriage details may be officially noted and recorded. Even in the relaxing style of Thailand, bureaucracy must be satisfied!
When the monks arrive, there will be nine in number and they will seat themselves, facing the gathering, in a semicircular line. The Wedding Couple will begin the ceremony by lighting a candle, burning joss sticks and placing an alms bowl, half full of holy water, in front of a Buddha image. The monks will begin to chant, in the old Pali language, which reminds people to practice the tenets of Buddhist philosophy so that happiness may fill their lives.
This merit making ceremony (known as "Taam Boon" or "Dtug Bart") is one of the most important during the wedding day. The Bride and Groom will lead others in offering food and refreshments to the monks; using a large spoon which they jointly hold, the couple will place steamed rice into the alms bowl of each monk. Inviting participation from their elders, seniors relatives and friends, the wedding pair will then offer an array of food to the monks prepared dishes, fresh fruits and desserts. As Buddhist monks are not permitted to eat after 12 noon, this is the reason why food is offered to the monks well before that time. Later, the monks will chant their thanks and good wishes for happiness and progress in life.
During the few minutes of introductory solo chanting by the Senior Monk, the wedding couple will jointly pour holy water, drop by drop, from one small receptacle into another. As the drops fall, they will respectfully think of their ancestors, think of merit making and, perhaps, make a wish that they will meet their ancestors in some future life. This little prayer ceremony is called "Gruad Naam" and, as soon as the other monks join their Senior in chanting, the water pouring will cease.
The couple will now kneel within the semicircle made by the nine monks and they will each, bride and groom, be adorned with a white yarn headband called a "monkol". The headbands are connected to each other symbolizing unity and matrimony. The monks, in turn, pass a long length of white yarn from hand to hand. This is the "sai sin" (sacred cord) which starts from the right hand of the Buddha image and will be clasped by each monk before being looped around the entire room (or house) thereby protecting all within from any malicious spirits.
The couple, kneeling with heads bowed, palms together in prayer and clasping smoking joss sticks, listen as the Buddhist ceremony begins. The Senior monk will intone a long prayer and blessing on the union and this will be interspersed with chanting from the other assembled monks. This will be a very solemn thirty minutes. When finished, the Senior monk will sprinkle holy water over the pair as well as other participants; he will use a sprig of "ma yom" (a local shrub) to dip in the water and then shake over the kneeling bride and groom signifying that they are now man and wife. Shortly after, the monks will make their departure and leave the newlywed couple within the fold of their families, relatives, friends and invited guests.
Further ceremony is taken up by the families; the "rod naam" (pouring of lustral/holy water from the alms bowl) soon follows and the couple, once more, kneel side by side on a small platform linked, as before, by their "monkol" headbands. The pair's forearms rest on a low, decorative table and the hands face downwards with the palms pressed together. Surrounded by bridesmaids and relatives, the most senior member of the family will anoint the forehead of the girl and her new husband. Three white dots, prepared from powder made and blessed earlier by the monks, will be dabbed onto each forehead. Then, the family elder will pour water over the couples' hands and this will continue as other family members file past, each pouring a little water and offering a personal prayer for wedded joy and bliss.
It One lovely piece of Thai fun is that the "new wife's" parents invite a happily married, older couple (possibly who have parented a host of sons and daughters) to "ceremonially" make the marriage bed. Then the "new husband's" parents and senior elders will wait with him at the doorway to the nuptial bedroom. In turn, the parents and elders of the girl will escort her to her new husband and give a short speech along the lines of "Please take care of our daughter. Do not neglect or abandon her and always be understanding towards each other". In this gentle way, the parents draw attention to the responsibilities of husband and wife is worth noting that, during this lustral water pouring ceremony, small, elaborate bowls are strategically placed so that water, draining from the couples' hands, is caught before causing any problem. These bowls are designed with ornate patterns symbolizing the happy union and are usually filled with lotus petals.
After the last guest in procession pours water, the new husband and wife may begin to relax. Formality gives way to informality as smiles, congratulations and jollity take over. A feast of Thai foods will be offered to the guests and, likewise, a selection of drinks. Everyone will enjoy it is "sanook maak, maak" and, before long, ramwong dancing will begin. It has been a big day for all concerned, especially the newly married couple, so now it is time for celebration with plenty of fun and laughter.
Next, the newlyweds will be invited to lie down on the bed with the husband on the right (closest to the door should the need arise for him to deal with burglars, fire, etc.) and his new wife to the left. Happily, all parents, senior elders and relatives now leave the newlyweds alone and make their exit. And so too, must we with the exception of saying that for a day soon after the wedding ceremonies the couple must present themselves for marriage certificate at their local Government Amphur (District) Office where the marriage details may be officially noted and recorded. Even in the relaxing style of Thailand, bureaucracy must be satisfied!
Isaan: Northeast Thailand
Isaan is the Northeast area of Thailand. The people of the area are bi-lingual and bi-cultural. The second language-culture of most of the population is Laotian. There are also pockets of Khmer (Cambodian) culture.
The overall population is about 25 million and the area represents about a third of Thailand.
Even though the vast majority of Isaan people are farmers (about 85%), the soil is poor. Farmers are dependant on rainfall to grow their crops, but rain in Isaan is highly unpredictable. While the average annual rainfall is about 48 inches, the area suffers from frequent droughts or flooding. Water buffalo are still used for farm work but small tractors are becoming more common. Farm implements are fairly rudimentary.
To supplement their incomes, many farmers (especially the women) weave silk, make baskets or do other handicrafts. Men often make fishnets by hand.
The People
Isaan is the poorest area of the country. The average per capita income is about $400 per year and 70% of the population is classified as poor. In spite of this, the people themselves are happy and friendly.The people of Isaan have maintained, to a large degree, their own culture. This is predominantly Laotian but there are pockets of Khmer culture as well.
About 95% of the population practice Buddhism but it is strongly influenced by animism and belief in assorted spirits.
Living Conditions
While major roads are satisfactory, roads leading to villages are often in poor condition, sometimes not paved, and require a large or four wheel drive vehicle to negotiate.
Telephone lines to cities and towns are modern but villages often don't have lines and cell phones frequently can't make a satellite connection.
About 95% of villages have electricity.
Thai style toilets with a septic system are found in most village homes.
Water is gotten from hand dug wells or collected from rainfall in large ceramic jars.
Gas is used for cooking in most towns, but villagers usually use charcoal or firewood.
Food
The primary food of Isaan people is sticky rice which is eaten with the fingers. This is supplemented with various other dishes. In addition to standard Thai vegetables, the leaves of many trees are eaten as are most water plants. These dishes often have a large amount of chili pepper, making them extremely spicy.
Protein foods are the most expensive and for this reason eaten the least. Beef is seldom part of the menu. Fish, pork and chicken are fairly common and often eaten in small pieces mixed with a fried dish of some kind. Other sources of protein are snakes, frogs, rats and many types of insects.
Essentially no calcium is found in the diet since milk, cheese and other dairy products are not used. Many older women suffer from osteoporosis as a result of this.
There is no distinction between the dishes eaten for breakfast, lunch and dinner. Spicey stir friend vegetables with sticky rice are just as likely to be eaten in the morning as in the evening. Water, not milk, coffee, carbonated beverages, beer or other drinks that must be purchased, is the drink of choice with meals.
Education
Twelve years of schooling is mandatory throughout Thailand. Many, however, don't go nearly that long. The vast major of Isaan people finished grammar school at best.
One obstacle to a good education is finances. The people are poor and for most families, offspring start work at a young age. There are also expences involved with education. All children, from kindergarten through 12th grade, are required to wear uniforms. However, many can't afford them. Some families with two childdren, for example, can only afford one uniform. They buy a large size and it is shared between the children. Thus, one child must be absent every other day.
Another problem is transportation. Most villages have a grammar school near enough for the children to walk to. Often though, the high school is in the nearest market town which can be many miles away over poor roads.
The method of education is primarily rote learning. Individuality and creative thinking are not encouraged. While the government has made some progress in educational reform and encourages innovation and student centered learning, it has not caught on with most schools.
The group mentality of the educational process is symbolized not only by the mandate to wear uniforms, but with regulations requiring, for example, very conservative hair styles. For instance, boys are required to have a buzz cut that is virutally shaved on the sides. Girls are not allowed to have long hair.
Isaan is the Northeast area of Thailand. The people of the area are bi-lingual and bi-cultural. The second language-culture of most of the population is Laotian. There are also pockets of Khmer (Cambodian) culture.
The overall population is about 25 million and the area represents about a third of Thailand.
Even though the vast majority of Isaan people are farmers (about 85%), the soil is poor. Farmers are dependant on rainfall to grow their crops, but rain in Isaan is highly unpredictable. While the average annual rainfall is about 48 inches, the area suffers from frequent droughts or flooding. Water buffalo are still used for farm work but small tractors are becoming more common. Farm implements are fairly rudimentary.
To supplement their incomes, many farmers (especially the women) weave silk, make baskets or do other handicrafts. Men often make fishnets by hand.
The People
Isaan is the poorest area of the country. The average per capita income is about $400 per year and 70% of the population is classified as poor. In spite of this, the people themselves are happy and friendly.The people of Isaan have maintained, to a large degree, their own culture. This is predominantly Laotian but there are pockets of Khmer culture as well.
About 95% of the population practice Buddhism but it is strongly influenced by animism and belief in assorted spirits.
Living Conditions
While major roads are satisfactory, roads leading to villages are often in poor condition, sometimes not paved, and require a large or four wheel drive vehicle to negotiate.
Telephone lines to cities and towns are modern but villages often don't have lines and cell phones frequently can't make a satellite connection.
About 95% of villages have electricity.
Thai style toilets with a septic system are found in most village homes.
Water is gotten from hand dug wells or collected from rainfall in large ceramic jars.
Gas is used for cooking in most towns, but villagers usually use charcoal or firewood.
Food
The primary food of Isaan people is sticky rice which is eaten with the fingers. This is supplemented with various other dishes. In addition to standard Thai vegetables, the leaves of many trees are eaten as are most water plants. These dishes often have a large amount of chili pepper, making them extremely spicy.
Protein foods are the most expensive and for this reason eaten the least. Beef is seldom part of the menu. Fish, pork and chicken are fairly common and often eaten in small pieces mixed with a fried dish of some kind. Other sources of protein are snakes, frogs, rats and many types of insects.
Essentially no calcium is found in the diet since milk, cheese and other dairy products are not used. Many older women suffer from osteoporosis as a result of this.
There is no distinction between the dishes eaten for breakfast, lunch and dinner. Spicey stir friend vegetables with sticky rice are just as likely to be eaten in the morning as in the evening. Water, not milk, coffee, carbonated beverages, beer or other drinks that must be purchased, is the drink of choice with meals.
Education
Twelve years of schooling is mandatory throughout Thailand. Many, however, don't go nearly that long. The vast major of Isaan people finished grammar school at best.
One obstacle to a good education is finances. The people are poor and for most families, offspring start work at a young age. There are also expences involved with education. All children, from kindergarten through 12th grade, are required to wear uniforms. However, many can't afford them. Some families with two childdren, for example, can only afford one uniform. They buy a large size and it is shared between the children. Thus, one child must be absent every other day.
Another problem is transportation. Most villages have a grammar school near enough for the children to walk to. Often though, the high school is in the nearest market town which can be many miles away over poor roads.
The method of education is primarily rote learning. Individuality and creative thinking are not encouraged. While the government has made some progress in educational reform and encourages innovation and student centered learning, it has not caught on with most schools.
The group mentality of the educational process is symbolized not only by the mandate to wear uniforms, but with regulations requiring, for example, very conservative hair styles. For instance, boys are required to have a buzz cut that is virutally shaved on the sides. Girls are not allowed to have long hair.
Home and Family
Old fashioned Isaan houses are made of wood and stand on stilts. Some, unable to afford such housing, live in tiny wooden shacks or in framed houses covered with tin sheeting.
Villages are clusters of houses near rices paddies and other crops. Isolated farm houses are almost unheard of, mostly because there is still a strong belief in spirits -- not all of them benign. The farm villages symbolize the strong group and communal nature of rural Thai society.
Children are very much the center of the family. Thais, not caring to be alone, usually stick together in groups of family members and neighbors, somewhat segregated by gender. There is a lot of sharing, caring and pretty much of an open door policy.
Clothing is becoming more westernized, especially among the young. Many however, once married and resettled in the village, return to traditional Thai clothing, including sarongs for women, pa kao ma for men and the all purpose mor hum Thai farmers' clothing.
Thai farmers use many unique tools, household items and sundries.
Health Care
Farm villages have no health care professionals. As with high school, medical facilities are located in the nearest market town which is usually not easy to get to. These medical facilities are pretty basic.
Provincial centers have more up to date hospitals but the best health care is found in large cities like Bangkok and Chiang Mai, which have world class facilities.
Social Structure
A person's social stutus is determined by age, gender and occupation. The elderly are respected for their wisdom and accorded respect. While men have a higher social stutus, in reality, women are the backbone of the country and in no way looked down on. Monks have the highest social status. Doctors and teachers are also highly regarded. The King and the royal family are greatly revered and rightly so, because they have done a great deal for Thailand.
Old fashioned Isaan houses are made of wood and stand on stilts. Some, unable to afford such housing, live in tiny wooden shacks or in framed houses covered with tin sheeting.
Villages are clusters of houses near rices paddies and other crops. Isolated farm houses are almost unheard of, mostly because there is still a strong belief in spirits -- not all of them benign. The farm villages symbolize the strong group and communal nature of rural Thai society.
Children are very much the center of the family. Thais, not caring to be alone, usually stick together in groups of family members and neighbors, somewhat segregated by gender. There is a lot of sharing, caring and pretty much of an open door policy.
Clothing is becoming more westernized, especially among the young. Many however, once married and resettled in the village, return to traditional Thai clothing, including sarongs for women, pa kao ma for men and the all purpose mor hum Thai farmers' clothing.
Thai farmers use many unique tools, household items and sundries.
Health Care
Farm villages have no health care professionals. As with high school, medical facilities are located in the nearest market town which is usually not easy to get to. These medical facilities are pretty basic.
Provincial centers have more up to date hospitals but the best health care is found in large cities like Bangkok and Chiang Mai, which have world class facilities.
Social Structure
A person's social stutus is determined by age, gender and occupation. The elderly are respected for their wisdom and accorded respect. While men have a higher social stutus, in reality, women are the backbone of the country and in no way looked down on. Monks have the highest social status. Doctors and teachers are also highly regarded. The King and the royal family are greatly revered and rightly so, because they have done a great deal for Thailand.
Traditional products for everyday
The people of Thailand, especially in the ancient, northern Kingdom of Lanna-Thai, have long been noted for their crafting skills whether it be in woodcarving, weaving, potting and sculpting. Visitors have long admired the results of these skills so have bought, and exported, to just about every corner of the world. But what of the traditional crafting skills which produce products for everyday use in Thai homes? Products which may not be of great souvenir interest to the visitor but, nevertheless, find a place of ready usefulness in Thai households. Items such as baskets, fish traps, water pots and brooms. Of course, many traditional items have been superceded by the cheapness of their modern, plastic counterparts but plastic remains plastic while the inventions of yesteryear remain beautiful as well as functional. Let's take a look at four such pieces which someone visiting a Thai home or farm will certainly see.
BROOM : Local grasses are woven and plaited to a bamboo shank. At the point of binding to the bamboo handle, many handles are "sculpted" in the shape of a swan's neck and give the impression of a crest atop a bird's head. As the floors of most Thai houses are wooden or ceramic tiled (rather than carpeted) this traditional broom is as efficient as a modern vacuum cleaner. It sweeps well and doesn't scrape or damage the floor.
COW BELL: Crafted, in a cylindrical shape, from wood or bamboo with two, opposite external clappers hinged, or tied, to the main body, such bells are slotted across the mouth and this slotting, plus the size of the hollow core, gives each bell a distinctive, different sound. A very rustically crafted, traditional "tool"which helps farmers locate and identify their livestock.
LADLE OR DRINKING CUP: This is made from a coconut shell with the top portion sliced off. The slim handle, usually made from shaped wood (maybe also ornamented) is about 38cms long and pierces the lip of the coconut shell and is held in place by a wooden dowel. This utensil may be used for ladling curries or soups but is, more especially, used as a drinking cup. Outside many northern Thai homes, one will see a lidded, earthenware pot of drinking water for the use of weary travellers the earthenware keeps the water cool and, alongside the pot, will be the drinking ladle.
COOKING GRIDDLE : Potted from clay, the body is cone shaped atop a short cylinder, perhaps 30 cms diameter, which houses glowing charcoal. Across the top of the body is a clay griddle, with a series of cupped recesses (rather like an egg poacher) into which is poured the batter for Khanom Krok a small pancake made from rice and coconut. This may be seen at many street markets and roadside stalls plus Thai homes when the lady of the house makes this delicious Thai sweet treat.
These four items are still in regular use in Thai houses and farms. By taking what was locally available to them, in the way of what nature provided, Thai people "invented" utensils and items which were necessities to their everyday living. Many such items have a simple, rustic beauty which, although not a souvenir for the tourist circle, have withstood the test of time and continue to be crafted generation after generation.
The people of Thailand, especially in the ancient, northern Kingdom of Lanna-Thai, have long been noted for their crafting skills whether it be in woodcarving, weaving, potting and sculpting. Visitors have long admired the results of these skills so have bought, and exported, to just about every corner of the world. But what of the traditional crafting skills which produce products for everyday use in Thai homes? Products which may not be of great souvenir interest to the visitor but, nevertheless, find a place of ready usefulness in Thai households. Items such as baskets, fish traps, water pots and brooms. Of course, many traditional items have been superceded by the cheapness of their modern, plastic counterparts but plastic remains plastic while the inventions of yesteryear remain beautiful as well as functional. Let's take a look at four such pieces which someone visiting a Thai home or farm will certainly see.
BROOM : Local grasses are woven and plaited to a bamboo shank. At the point of binding to the bamboo handle, many handles are "sculpted" in the shape of a swan's neck and give the impression of a crest atop a bird's head. As the floors of most Thai houses are wooden or ceramic tiled (rather than carpeted) this traditional broom is as efficient as a modern vacuum cleaner. It sweeps well and doesn't scrape or damage the floor.
COW BELL: Crafted, in a cylindrical shape, from wood or bamboo with two, opposite external clappers hinged, or tied, to the main body, such bells are slotted across the mouth and this slotting, plus the size of the hollow core, gives each bell a distinctive, different sound. A very rustically crafted, traditional "tool"which helps farmers locate and identify their livestock.
LADLE OR DRINKING CUP: This is made from a coconut shell with the top portion sliced off. The slim handle, usually made from shaped wood (maybe also ornamented) is about 38cms long and pierces the lip of the coconut shell and is held in place by a wooden dowel. This utensil may be used for ladling curries or soups but is, more especially, used as a drinking cup. Outside many northern Thai homes, one will see a lidded, earthenware pot of drinking water for the use of weary travellers the earthenware keeps the water cool and, alongside the pot, will be the drinking ladle.
COOKING GRIDDLE : Potted from clay, the body is cone shaped atop a short cylinder, perhaps 30 cms diameter, which houses glowing charcoal. Across the top of the body is a clay griddle, with a series of cupped recesses (rather like an egg poacher) into which is poured the batter for Khanom Krok a small pancake made from rice and coconut. This may be seen at many street markets and roadside stalls plus Thai homes when the lady of the house makes this delicious Thai sweet treat.
These four items are still in regular use in Thai houses and farms. By taking what was locally available to them, in the way of what nature provided, Thai people "invented" utensils and items which were necessities to their everyday living. Many such items have a simple, rustic beauty which, although not a souvenir for the tourist circle, have withstood the test of time and continue to be crafted generation after generation.
Krok & Saak
This traditional pair of cooking utensils is still widely used, but not for long. Although many electrical appliances have appeared in Thai kitchens, the traditional krok and saak (mortar and pestle) are still among the most commonly used utensils in food preparation. However, it may not be long before these tools can be found only in cultural museums and antique shops.
Nevertheless, krok and saak are so ingrained in Thai culture that they are often mentioned as humorous metaphors in modern speech. It is often said of women and men who are thought to make good couples that "they go together like krok and saak." And a quiet, unmotivated person is often said to be as "still as a saak." So even if these tried and true tools are relegated to the annals of history, their humorous metaphorical legacy is sure to live on in Thailand.
More popular these days are the ceramic versions of krok and saak, which are typically used in herbal pharmacies and beauty salons to blend powdered clay or other concoctions with water. But they would never hold up in a Thai kitchen.
The best cooking krok is made of stone or baked clay, but the best saak can only be made of toddy-palm wood. Many Thais believe that nam prik (curry paste) turns out best only when pounded in a stone krok with a palm wood saak. They say a stone saak in a stone krok crushes the paste too finely, making it too spicy.
Toddy-palm trees are found most commonly in Ayutthaya, Angthong, Suphan Buri and Phetchaburi. But in Phetchaburi, where palm trees are highly valued for their sugar production, no one wants to cut them down. In more recent times, saak makers have looked for their raw materials in the rice fields, where trees may grow naturally.
For a toddy palm tree to be suitable for saak making, it should be at least 40 years old. The outside part of the trunk is typically divided into 10 blocks, each of which produces 10 saak. That means one trunk only makes 100 saak.
Saak making is no quick and easy task either. They are made by turning on a lathe. To achieve a smooth surface, the traditional way is to turn the lathes with the feet. Only about 50 saak a day can be made using this method. But with the introduction of electric motors, saak makers can obviously produce more.
Unfortunately, fewer and fewer palm wood saak are being produced today. The only producers left in Thailand reside in the Klong Sra Bua Village in Ayutthaya. Villagers recall a time when saak making was the livelihood of the entire village, before toddy palm wood became so rare and expensive. Now, only five houses still make saak, and younger generations show little interest in continuing the tradition. But closer to home, the vendors at the hilltop temple at Phayao Lake have a wide selection of krok and saak.
Many Thais are in the habit of keeping a krok and saak in the kitchen. If you have a palm wood saak, take good care of it. It's a Thai cultural icon, and could be quite a valuable item in the future.
This traditional pair of cooking utensils is still widely used, but not for long. Although many electrical appliances have appeared in Thai kitchens, the traditional krok and saak (mortar and pestle) are still among the most commonly used utensils in food preparation. However, it may not be long before these tools can be found only in cultural museums and antique shops.
Nevertheless, krok and saak are so ingrained in Thai culture that they are often mentioned as humorous metaphors in modern speech. It is often said of women and men who are thought to make good couples that "they go together like krok and saak." And a quiet, unmotivated person is often said to be as "still as a saak." So even if these tried and true tools are relegated to the annals of history, their humorous metaphorical legacy is sure to live on in Thailand.
More popular these days are the ceramic versions of krok and saak, which are typically used in herbal pharmacies and beauty salons to blend powdered clay or other concoctions with water. But they would never hold up in a Thai kitchen.
The best cooking krok is made of stone or baked clay, but the best saak can only be made of toddy-palm wood. Many Thais believe that nam prik (curry paste) turns out best only when pounded in a stone krok with a palm wood saak. They say a stone saak in a stone krok crushes the paste too finely, making it too spicy.
Toddy-palm trees are found most commonly in Ayutthaya, Angthong, Suphan Buri and Phetchaburi. But in Phetchaburi, where palm trees are highly valued for their sugar production, no one wants to cut them down. In more recent times, saak makers have looked for their raw materials in the rice fields, where trees may grow naturally.
For a toddy palm tree to be suitable for saak making, it should be at least 40 years old. The outside part of the trunk is typically divided into 10 blocks, each of which produces 10 saak. That means one trunk only makes 100 saak.
Saak making is no quick and easy task either. They are made by turning on a lathe. To achieve a smooth surface, the traditional way is to turn the lathes with the feet. Only about 50 saak a day can be made using this method. But with the introduction of electric motors, saak makers can obviously produce more.
Unfortunately, fewer and fewer palm wood saak are being produced today. The only producers left in Thailand reside in the Klong Sra Bua Village in Ayutthaya. Villagers recall a time when saak making was the livelihood of the entire village, before toddy palm wood became so rare and expensive. Now, only five houses still make saak, and younger generations show little interest in continuing the tradition. But closer to home, the vendors at the hilltop temple at Phayao Lake have a wide selection of krok and saak.
Many Thais are in the habit of keeping a krok and saak in the kitchen. If you have a palm wood saak, take good care of it. It's a Thai cultural icon, and could be quite a valuable item in the future.
Thailand's Traditional Calendars
The first-time visitor to Thailand may register a bit of confusion as to why the timing of some important Buddhist and traditional holidays seems to 'float' across the calendar rather than occurring on fixed days each year as is customary in the West. The answer is such holidays are scheduled according to the ancient Thai lunar calendar, rather than the western Gregorian calendar which has been official in the Kingdom for many years. However, the traditional lunar calendar is very much in use for determining Thai holidays.
Rural Thais still mostly count the date according to the phases of the moon, and Thai calendars distributed in rural areas commonly show both the western date together with the Thai lunar date. Astrologers also use lunar calendars to fix auspicious days for weddings, journeys, the dedication of a new house, and similar important occasions.
The Thai lunar calendar is divided into twelve months, like the western calendar, but the months are determined by the phases of the moon, not the position of the earth in relation to the sun. Being based on the phases of the moon, half of the lunar months are 28 days long and the other half are 29 days long.
It is probable that the ancient Thai people based their lunar calendar on the yearly agricultural cycle as the most important aspect of their agrarian society. The first month of the lunar year was the month in which they began tilling the soil as that determined people's fortunes for the rest of the year the month was called Deuan Ai, which coincided with November or December of the western calendar. The ancient Thais most likely completed the agricultural cycle after the last month of the lunar year, Deuan Sip Sohng, which occurs in late October or early November of the western calendar and coincides with the bulk of the traditional rice harvest.
The period of time between the end of the 12th lunar month and the beginning of the first month was the time of the new year. It was determined that the year ended on the last day of the twelfth lunar cycle and began again in the middle of the first cycle, leaving a gap of about 15 days.
Thai lunar months are divided in half, based on the waxing and waning of the moon, called Keun and Raem respectively. Thais express the lunar date by naming the date of the waxing or waning half of the month followed by the number of the month, much as is shown in the chart below.
This still does not clear up confusion as to why the lunar new year occurs in the fourth or fifth lunar month, but is easy to explain. When the ancestors of the modern Thais migrated from areas of Southern China their lunar calendar was based on the prevailing climatic cycle there. As the people moved further south the agricultural cycle started later and later in each new locale. As the agricultural cycle determined the succession of the lunar months, the changes in location caused adjustments in setting the beginning of the new year, and the new year holiday (Wan Troot), at the beginning of the fifth or sixth lunar month. The beginning of the fifth lunar month is now officially considered to be the Thai new year.
The only problem with lunar reckoning is that the lunar year of 354 days is ten days too short. The Thais compensated for this by adding an extra month in the calendar every two or three years depending upon how out of sync the seasons and lunar months were, which achieves the same end as the cyclic insertion of an extra day in February for leap year.
Confusion was increased by the fact the Lanna (northern Thai) lunar calendar started two months earlier than the Central Thai version -- the fifth month in Bangkok was the seventh in Chiangmai, which again was a result of differences in the agricultural cycle. The differing lunar calendars have been synchronized so there is only one set of holidays reckoned by the phases of the moon regardless of where you are in Thailand.
The Thai lunar month was also divided into four weeks like the western model, but the progression of the weeks was determined by the rules determining the life of Buddhist monks. Four Buddhist Sabbath days (called Wan Pra or 'monks' day), like Sunday, are days of rest when devotees should go to the temple to hear the abbot's sermon and days when it is forbidden to slaughter animals for food. The day before wan pra was also a day of rest. Being the day the monks shaved their heads, it was called 'Wan Goan'. These two days comprise the Buddhist weekend. Interestingly enough, the modern Thai names for days of the week are direct translations of the western days. Monday is Wan Jaan, 'moon day', and the rest are similar.
This effectively explains why the Thai new year occurs in the fifth lunar month, but little about the timing of the festival, Songgran. Songgran is a customary festival that grew out of the old new year celebration, Troot, a traditional time of relaxation. Occurring in the fifth lunar month, troot usually comes in late March or early April. In 1998 it is on Saturday, March 28.
When Thailand adopted the western and Brahmin solar calendar, the date of Songgran was fixed on April 13th, which date coincides with a change in the Western Zodiac. Later, the space of time between the end of the Thai lunar calendar, wan troot, and the date set for Songgran on the Solar Calendar was deemed 'free time' as it did not belong to any particular year. The now popular Songgran water fights grew out of a traditional new year cleansing ceremony.
The Thai lunar new year also signals the transition from one year to the next in the cycle of twelve animal named years which have astrological connotations. The Thai system is much like the Chinese except in Lanna where the year of the Elephant was substituted for the year of the pig in the Chinese and Central Thai systems.
The first-time visitor to Thailand may register a bit of confusion as to why the timing of some important Buddhist and traditional holidays seems to 'float' across the calendar rather than occurring on fixed days each year as is customary in the West. The answer is such holidays are scheduled according to the ancient Thai lunar calendar, rather than the western Gregorian calendar which has been official in the Kingdom for many years. However, the traditional lunar calendar is very much in use for determining Thai holidays.
Rural Thais still mostly count the date according to the phases of the moon, and Thai calendars distributed in rural areas commonly show both the western date together with the Thai lunar date. Astrologers also use lunar calendars to fix auspicious days for weddings, journeys, the dedication of a new house, and similar important occasions.
The Thai lunar calendar is divided into twelve months, like the western calendar, but the months are determined by the phases of the moon, not the position of the earth in relation to the sun. Being based on the phases of the moon, half of the lunar months are 28 days long and the other half are 29 days long.
It is probable that the ancient Thai people based their lunar calendar on the yearly agricultural cycle as the most important aspect of their agrarian society. The first month of the lunar year was the month in which they began tilling the soil as that determined people's fortunes for the rest of the year the month was called Deuan Ai, which coincided with November or December of the western calendar. The ancient Thais most likely completed the agricultural cycle after the last month of the lunar year, Deuan Sip Sohng, which occurs in late October or early November of the western calendar and coincides with the bulk of the traditional rice harvest.
The period of time between the end of the 12th lunar month and the beginning of the first month was the time of the new year. It was determined that the year ended on the last day of the twelfth lunar cycle and began again in the middle of the first cycle, leaving a gap of about 15 days.
Thai lunar months are divided in half, based on the waxing and waning of the moon, called Keun and Raem respectively. Thais express the lunar date by naming the date of the waxing or waning half of the month followed by the number of the month, much as is shown in the chart below.
This still does not clear up confusion as to why the lunar new year occurs in the fourth or fifth lunar month, but is easy to explain. When the ancestors of the modern Thais migrated from areas of Southern China their lunar calendar was based on the prevailing climatic cycle there. As the people moved further south the agricultural cycle started later and later in each new locale. As the agricultural cycle determined the succession of the lunar months, the changes in location caused adjustments in setting the beginning of the new year, and the new year holiday (Wan Troot), at the beginning of the fifth or sixth lunar month. The beginning of the fifth lunar month is now officially considered to be the Thai new year.
The only problem with lunar reckoning is that the lunar year of 354 days is ten days too short. The Thais compensated for this by adding an extra month in the calendar every two or three years depending upon how out of sync the seasons and lunar months were, which achieves the same end as the cyclic insertion of an extra day in February for leap year.
Confusion was increased by the fact the Lanna (northern Thai) lunar calendar started two months earlier than the Central Thai version -- the fifth month in Bangkok was the seventh in Chiangmai, which again was a result of differences in the agricultural cycle. The differing lunar calendars have been synchronized so there is only one set of holidays reckoned by the phases of the moon regardless of where you are in Thailand.
The Thai lunar month was also divided into four weeks like the western model, but the progression of the weeks was determined by the rules determining the life of Buddhist monks. Four Buddhist Sabbath days (called Wan Pra or 'monks' day), like Sunday, are days of rest when devotees should go to the temple to hear the abbot's sermon and days when it is forbidden to slaughter animals for food. The day before wan pra was also a day of rest. Being the day the monks shaved their heads, it was called 'Wan Goan'. These two days comprise the Buddhist weekend. Interestingly enough, the modern Thai names for days of the week are direct translations of the western days. Monday is Wan Jaan, 'moon day', and the rest are similar.
This effectively explains why the Thai new year occurs in the fifth lunar month, but little about the timing of the festival, Songgran. Songgran is a customary festival that grew out of the old new year celebration, Troot, a traditional time of relaxation. Occurring in the fifth lunar month, troot usually comes in late March or early April. In 1998 it is on Saturday, March 28.
When Thailand adopted the western and Brahmin solar calendar, the date of Songgran was fixed on April 13th, which date coincides with a change in the Western Zodiac. Later, the space of time between the end of the Thai lunar calendar, wan troot, and the date set for Songgran on the Solar Calendar was deemed 'free time' as it did not belong to any particular year. The now popular Songgran water fights grew out of a traditional new year cleansing ceremony.
The Thai lunar new year also signals the transition from one year to the next in the cycle of twelve animal named years which have astrological connotations. The Thai system is much like the Chinese except in Lanna where the year of the Elephant was substituted for the year of the pig in the Chinese and Central Thai systems.