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LAOTIAN HILL TRIBES
A race against cultural oblivion
By STEPHEN MANSFIELD, Special to The Japan Times
(Stephen Mansfield is a freelance photojournalist and author based in Tokyo.)
Like minority groups the world over, the hill tribes of Laos are facing unaccustomed pressures on
their traditional way of life. The depletion of protective, life-giving forest and wilderness, the
upward migration of more lowland Laotians, growing pressure on the hill tribes to settle closer to
accessible roads and river routes, and to adapt to the habits, customs and values of the more
pervasive lowland Laotian culture, are forcing change at a rate never experienced before.
Facial tattooing is now virtually extinct among the Laotian hill tribes, but traces of an old tattoo
can be seen on the face of this Lave elder (above). A Kaw woman wears a head-dress of dyed
feathers, beads, pom-poms and old Chinese and French silver coins (below) As mountains,
secluded valleys and gorges are overcome by new roads and airstrips, time and spatial
perceptions are altering. Villages that once seemed a world apart now belong within the same
geographic orbit. With this compression of distance and time, minorities are finding themselves
impacting with an outside world that seems increasingly less alien, but no less threatening.
Strikingly individual, with their own arresting styles of dress, customs, beliefs, rituals and
interpretations of the animist world that surrounds them, the hill tribes of Laos, eking out a living
from the mountain slopes and upland valleys that nobody else cares to inhabit, live a life apart.
For this reason, the tribes, considered a law unto themselves, have always been viewed with a
degree of suspicion by the authorities. Scornful of intrusive bureaucracy, difficult to tax, tame or
conscript, with little conventional respect for borders, they represent, as idiosyncratic pockets of
nonconformity, an ever-present challenge to state control.
Because of geographic barriers, poor means of communication and a fierce opposition on the
part of many hill tribes, particularly those in the north and northwest, to any form of assimilation
into mainstream Laotian culture, traditional social structures and value systems have remained
relatively intact in many remote areas of Laos. The Laotian government however, has declared its
intention to resettle all the hill tribes onto the lowland plains within the next few years. The
dismantling of the ethno-geographic divisions that have largely determined the social structure of
Laos, while offering the prospect of a higher standard of living through greater participation in the
economy for the impoverished minorities, is clearly a mixed blessing, as similar developments in
neighboring Thailand and other parts of Asia have shown. If this goal of integration is ever
achieved, the minority cultures of these virile, independent-minded groups could very well face
the prospect of cultural extinction.
Hill tribes make up a significant proportion of the population, though precisely how many ethnic
groups actually exist in Laos remains uncertain; figures range from a government list of 68 to
estimates by independent ethnographers of 120 or more. Laos' rich and complex linguistic
mosaic is such that some minorities, so tiny that they occupy no more than a single valley, use a
dialect dissimilar enough from their neighbors for it to be considered a distinctly separate
language. Laos is a multiethnic society with an extraordinary range of cultural and social plurality
within its porous borders. Its people have, for the sake of convenience and to imply a degree of
largely absent national unity, been classified into four primary ethno-linguistic groups. Tai-Laotian
speaking lowlanders form a majority of around 3 million people, with the Mon-Khmer, SinoTibetan and Tibeto-Burmese speaking hill tribes composing the rest.
Carefully applied makeup and newly acquired costume and jewelry reveal the lack of
presentational authenticity in this villager, who will perform minority dances at an upmarket hotel
in the city of Luang Prabang in northern Laos.
Based on these linguistic affiliations, the Laotian minorities have been neatly classified into three
groups according to the altitude and elevation at which they live. This vertical stratification into
tidy topographical shelves tends, however, to crumble under closer scrutiny, with countless
groups resisting simple classification. How, for example, to neatly affiliate the Mabri, known in
Laos as the Kha Tawng Leuang ("Slaves [or Spirits] of the Yellow Banana Leaves")? The name
for this highly introspective group, believed to be on the brink of extinction, derives from their
practice of abandoning their temporary shelters once the banana fronds used in their construction
have turned yellow.
Ethnicity in Laos is increasingly determined by self-identification rather than by inherited or
applied labels. It is quite common, for example, to meet Laotian Lum lowlanders who describe
themselves as coming from a Laotian Sung village, someone, in other words, who has redefined
his or her group affiliation by simply changing their circumstances. One minority group
encountered by a Swedish anthropologist, having lost their knowledge of a Mon-Khmer dialect
generally associated with the Laotian Theung minorities, now referred to themselves as Tai Lue,
a lowland Laotian Tai speaking group. In a conscious step to improve their employment and
marriage prospects, certain Laotian Theung groups in the north of the country have likewise
reclassified themselves as Laotian Lum.
Reservations aside, the categories remain a useful general indicator of
patterns of settlement. As a device used to promote a sense of unity, to
suggest that all inhabitants within its borders are Laotian as opposed to
disassociated minorities, the vertical system of distribution succeeds in
implying a certain degree of communality, of shared cultural roots. Efforts
to achieve ethnic equality through the process of assimilation into a
collective Laotian identity, though imperfect, have also helped to
challenge some of the racial chauvinism discernible in the attitudes of the
lowland Laotian elite toward more "primitive" minority groups. The lowland
Laotians have always been ambivalent in their attitude to their tribal
predecessors, belittling them on the one hand for their "backwardness," and
fearing them on the other for their association with the dark forces of
wizardry. They also confess, at times, to admire them for their tenacity
and independence.
Economically and statistically, Laos is one of the poorest and most
underdeveloped nations in the world. Aspects of the Laotian economy that
are likely to have an impact on hill-tribe life, environment and culture
are linked for the greater part to the exploitation of its natural
resources and to the development of tourism. Laos' greatest economic assets
are its largely untapped natural resources, principally timber and
hydroelectric power. Most infrastructure and development projects, as well
as technical and agricultural programs, are financed with foreign
assistance.
The country's mineral resources include gemstones, gold, coal, bauxite,
gypsum, potash, lignite and large deposits of iron ore. A number of Western
companies are now eagerly engaged in prospecting for oil and gas deposits,
while others have been granted mining and exploration rights, many of them
penetrating deep into the heartlands of Laotian minorities. As more hill
tribes face the prospect of being displaced and forced to resettle in areas
less conducive to them, the specter of cultural disintegration looms.
Mountain areas are already inhabited by teams of engineers, surveyors and
the crews of laborers they employ to extract the mineral wealth that is
located in these remote, but no longer inaccessible parts of the country.
These government-backed endeavors are achieving the same ends once sought
by Christian missionaries in the area, of enfeebling and finally decimating
indigenous cultures. Lowland areas on the fringes of the upland slopes from
which minorities descend are increasingly turning into unofficial transit
zones where communities, brought from the higher elevations, quickly lose
their tangible culture as they undergo reconditioning into the mainstream
culture. Though no longer tattooed for easy identification, or pressed into
corvee labor, these movements of micropopulations are uncomfortably akin to
the manner in which invading Siamese armies relocated Laotian settlements
in the 18th and 19th centuries.
Wishing to verify conditions for myself, I visited the country's remotest
region, the malaria-plagued provinces of Attapeu and Sekong on the Vietnam
and Cambodia borders. My arrival in the village of Pa-am may have been a
good five years or more too late. Little remained of the assertive local
culture I had been led to expect. On spotting a foreign visitor, still a
rarity, the women in the village's single shop, a wooden shack covered with
a dry pandanus leaf roof that sold warm Pepsi and squares of dried buffalo
skin, reached beneath the counter and brought out a plastic sachet full of
jadeite. A few locals, we were told, had been diving to the bottom of a
shallow lake nearby to excavate the stone. She would be willing to sell the
sachet for $800. The government, it seemed, had already signed contracts
with European companies to excavate the area, which was also said to have a
mountain rich in deposits of gold. Locals like this women were making sure
they got their share before the area was designated off limits, the
resources and wealth of the region diverted to the capital Vientiane and
its foreign friends and backers.
A few kilometers from the lake, I stopped off to pay my respects at the
house of the headman of a local Lave village whose residents were said to
be intransigent traditionalists who refused to wear Western clothes. This
was not the case as the worn shorts, Chinese-made sandals and fading facial
tattoos of its elders proved. I was informed that a French TV crew had
passed through the village a week or two before. Because of a tight budget
and schedule, they had insisted on a chicken being sacrificed, and a
gong-dance performed that would normally take place on a designated day of
the lunar year. According to my guide, the villagers, egged on to dress up
in their tribal finery, to dispense with their "Coke is Cool," and "Gap
Rap" T-shirts, to remove their Thai jeans and flip-flops for more colorful
tunics and other apparel, had seemed initially ill at ease, even sheepish,
but soon warmed up to the charade once the music drove away their
inhibitions. It was a good performance, the team got their footage, and
nobody was any the wiser.
The disappearance through commercial logging of the forest as a dietary,
medical and cultural resource, not to mention the protective canopy it
affords to the more socially introspective hill tribes, is an issue of the
utmost concern. Almost 2 million hectares of virgin forest provide hill
tribes with a convenient, though annually more depleted, storehouse of
hardwoods, animals, game, birds, wild fruits and vegetables, natural dyes
and a whole pharmacy of plants and herbs. Tropical rain forests grow
luxuriantly on the leeward side of mountain ranges where the annual
rainfall is generally high. Monsoon hardwood forests thrive at higher
altitudes, their sheltered slopes often covered in deciduous forests.
Valuable rain-forest trees such as teak, sandalwood and rosewood are more
vulnerable to commercial interests than those found in monsoon forests.
Although commercial logging has not reached the insatiable levels found in
neighboring Myanmar, deforestation is occurring at an alarming rate.
Despite the government's plan to replace the export of raw timber with a
processed wood industry that could turn Laos into a major exporter of paper
and pulp, logging continues unabated. Much of this is illegal. Corruption,
a lack of trained forest rangers and the country's porous borders make it
relatively easy to smuggle wood out of the country.
Many of the tribes that inhabit this shrinking environment have little or
no contact with the world beyond the ethnic branch of their own group,
village or confederation of clans. Marriage partners tend to come from
within the same village, and the involvement of the entire community in its
own festivals, rituals and spiritual practices reinforces the view of a
strong psychological identification with a single ethnic group to the
exclusion of others. Because of isolation, diversity, changing patterns of
distribution and the tendency of the hill tribes, who constitute
approximately 40 percent of the population of Laos, to place the interests
of their own village or clan above what they perceive to be the rather
abstract notion of statehood, true political and cultural unity remains an
elusive, largely unrealized goal.
In a sense Laos continues to remain closer to a conglomeration of tribes
than to a conventional nation state composed of a unified people. The
geopolitical priorities facing Laos today are almost identical to those at
the time of its earliest recorded history: the quest for national and
ethnic integration through the creation of a unified state, the
preservation of its fragile cultures, and resistance to foreign domination.
Accordingly, the Laotian government is intent on making the upland tribes
aware of themselves as part of the nation, to shift their allegiance from
the confines of the village to the country at large. In combating what they
judge to be the detrimental aspects of change, Laotian hill tribes must
struggle to find a middle ground that allows them to enjoy the economic and
educational advantages that come with a closer form of citizenship, without
trading in their cultural identity.
Laos is less a politically unified nation than a fascinating human map, one
that, for all the formidable changes of the last few decades, remains as
ethnically diverse and richly fractured as ever. It is a tribute to the
resilience of the hill tribes of Laos that they are still with us today,
though for how much longer is a question no one is quite ready to answer.
Dear Panyasinh friends,
I'm encouraged to see the contributions many of our members cared to make on the
subject. These are enlightening and thought provocating. What I appreciate most
is the objective manner in which most of you have shared your ideas and
opinions. Indeed, religion is such a complicate and sensitive issue that one can
easily spend a whole life trying to dissect and comprehend. We would be just
kidding ourselves to think otherwise. We would also defeat the whole purpose of
the discussion in the Panyasinh forum if we were to end up having more
disagreements among ourselves now than we had when we first started.
Mr. Kongkeo Saycocie recently offered an interesting insight on the influence of
Buddhism on the level of development (and prosperity) of a Buddhist country such
as Laos. Before that, I believe Mr. Khammanh also made a short remark on the
same subject. I hope our readers have had a chance to read what the late Nhouy
Abhay had to say about some of the shortcomings of Lao monks and the "short
cuts" some of them took in practicing Buddhism.
[I personally have a lot of admiration and respect for H.E. Nhouy Abhay,
Minister of National Education in several Lao cabinets between 1945 and 1960,
and I have known him and his family members. Unfortunately, his writings were
mostly in French and might, for that reason,not have had as wide an impact as
they should among the Lao people]. I would invite you all to go back to what he
said and pick up what you believe is still applicable today.
Personally I feel that religion may be a factor in the development of a country,
but not to the same degree as national natural resources and other regional
economic opportunities. Your comments?
I also would like to hear your views on how we should observe Buddhism in
America. Practical and down-to-earth ideas that we could use.
Dr. Bolyvong Tanovan 5/4/02
Sabaydii,
Just to continue my thought on the special status of Lao Buddhism in the ancient
kingdom of LanXang, here is a diagram of the relationship the kingship, the
Sangha and the communities (by the way, this diagram is drawn from the book
‘Inscription in Isan in the period of Thai-Lao’ by Tawat Pounyothok):
The kingship supports the Sangha while the latter gives knowledge and imparts
Dhamma to the former.
The kingship rules the country (communities) with Dhamma while the latter pays
taxes.
The Sangha teaches Dhamma to the communities while the latter serves and obeys
in the hope of receiving merit communities.
since there is no way to reproduce the diagram here, I would like to point out
that it is like a triangle and each node serves as a two-way relationship.
Now, I will address the issue of whether Buddhism impedes the progress of a
nation-state or not. First, I would like to inform you that there was a debate
between Buddhadhasa, a leading Buddhist monk/intellectual, and Kukrit Pramoj, a
leading politician/intellectual in 1960s or, maybe, in 1970s. By the way, these
two figures were from Thailand. They both commanded a large group of followers.
Here is the debate in a nutshell: Kukrit, a one-time prime minister, claimed
that if the government followed the Buddhist policy of non-attachment, the
country would be impoverished and therefore it would never progress into the
rank of the first world nations. Buddhadhasa, instead, claimed that Buddhism
didn’t impede the country progress but making the progress the right one. I
guess I don’t have to tell you which direction Thailand has taken since that
debate or, in fact, since the modern era had dawned in. Now, if I may, I will
elaborate on my own concept as to why Buddhism doesn’t impede the progress of
the country.
First, we need to understand what the true tenets of Buddhism are. After all,
Buddhism is not for the other world, resignation or passivity. Instead, it
emphasizes the middle way. Yes, it is not greed but the well-being of all. To
the Buddhists, it is better to do the right thing than bettering oneself at
other expenses – be it other human beings, animals or even plants. That means
material wealth in itself, though no less sought for, is not an end in itself
but it is only a means to assist us to reach our true potential either for
ourselves or for others. In another word, Buddhists are no less assiduous in
making lives better but they do it with non-attachment. They understand the way
of the world and live with it but not in it as the lotus grows in the mud but
rises above the mud.
Now, if you ask whether the practice of Buddhism will make the country progress
given the cut-throat nature of the modern world, I would say that it is by its
standard. That is: if we define progress as the well-being of all, not just for
a few, and not only in terms of the material things. After all, big is not
necessarily good. If only the country is run with Dhamma with the well-being of
people in mind, the country is already on the path of progress. That means this
is the right kind of progress that Ajarn Buddhadhasa previously alluded to.
Hakphaang,
Kongkeo Saycocie
This e-mail discussion group
Thailand: Changes along Mekong River Wash Away
Tradition, Jobs
By Marwaan Macan-Markar/Chiang Khong, Thailand
April 25, 2002 - At this time of the year, the stretch of the Mekong River
that flows past this rural township in northern Thailand should be alive
with fishermen preparing to net the highly-prized Mekong giant catfish.
But the river is empty of such life. The rituals normally performed by the
fisherman on the river's bank before noon-including prayers and chicken
offerings from their boats-are nowhere in sight.
This emptiness saddens Boonrien Jinaraj, because it affirms that a tradition
closely associated with his riverbank community of some 4,900 people is
drifting into history-and highlights the risk that fishermen may someday
have to switch jobs.
''A way of life, a way of earning money by catching the giant catfish is
dying,'' says 54-year-old Boonrien, whose deeply tanned and wrinkled face is
evidence of hours spent under the sun in search of the world's largest
scale-less freshwater fish.
''For years we depended on the river to live, but I fear we will have to
look elsewhere for work,'' he adds, reflecting the views of many fishermen
in this quiet community dotted with just a few wooden houses.
Boonrien was attracted to this vocation as a 10-year-old, when he would
accompany his grandfather to the Mekong River and watch fishermen catching
the giant catfish-just one example of how fish is closely tied to food
security in the region.
The dependency is even greater in the Mekong River's lower basin. Its
fisheries yield of 1.75 million tons represents "2% of the total world catch
and 20% of all fish caught from inland waters of the world'', according to a
document from the Phnom-Penh based Mekong River Commission, an
inter-governmental body comprising the lower basin countries of Thailand,
Laos, Vietnam and Cambodia.
Last year, the fishermen of Chiang Khong failed to net a single giant
catfish, whose full size can measure two-to-three meters long, and weigh
more than 200 kg.
These giant fish are generally caught from April to May when they swim
upstream to spawn. The best year to date was 1993, when the river yielded 69
giant catfish or 'plaa beuk' as they are known in Thai. During a typical
season, anywhere from 20 to 40 giant catfish are caught, with each being
sold in Bangkok in upwards of 85,000 baht (US$ 2,000).
Community leaders here agree on where the blame lies for the changes
sweeping through their lives-China's construction of the Man Wan Dam in
1995, where the 4,200 km Mekong river flows through its south-western
province of Yunnan from Tibet before it goes through Burma, Thailand, Laos,
Cambodia, Vietnam.
''The dam has changed the natural flow of the waters and affected the
river's currents,'' asserts Niwat Roykaew, 43, a part-time teacher and local
activist. ''This year has been one of the worst, with water levels
fluctuating rapidly during the day.''
On some days, the water level has been high in the morning, low at noon and
high by evening. ''At times we have seen differences of one-meter shifts in
a day,'' he says.
Such fluctuations undermine the chances of netting the giant catfish, the
fishermen explain, since the river's ideal depth should be between two or
three meters for a successful catch, the customary depth along this part of
the Mekong in April and May.
The changes may also disrupt the spawning behavior of the catfish, causing
worries about the river life itself, not to mention other impacts in
countries further downstream from China's dams.
Changing river flows are also affecting those here who thrive on the river's
edible weeds for a living, earning close to 500 baht (US$ 11) a day.
Dam construction by countries along the Mekong and its tributaries have been
done to harness the waters of the river for hydroelectric power, notably by
Thailand, Laos and China, which is trying to work out a balancing act
between industrialization and reducing the use of coal-fired power.
''Those who approve such development plans or build dams under the guise of
development only see the river as a resource to be exploited,'' says
Chainarong Sretthachau, director of the Thai wing of the South-east Asia
Rivers Network (SEARIN). ''They fail to see the people who depend on the
river for a living.''
''The dam in Yunnan and the dams in Thailand have disrupted the harmonious
relationship between the people living by the Mekong and the river,'' he
asserts. ''This is a typical top-down approach to development.''
He says Thailand's own Pak Mun Dam, built on the Mun River, which is a
tributary of the Mekong in Ubon Ratchathani Province, shows the sometimes
unplanned effects of dams.
People whose livelihoods were disrupted by Pak Mun got the government to
open the dam's sluice gates for a year until mid-2002, allowing river life
to come back. In January 2002, fishermen caught one rare giant catfish,
since they could again go upstream to spawn.
But dams are just one of the changes affecting the Mekong, as economic
integration and cooperation grow in the region.
In June last year, China, Burma and Thailand agreed on a navigation
agreement to allow greater use of the river for bigger vessels for
commerce-but this also means the blasting of reefs and construction of new
ports along the way.
While governments look forward to more cross-border commerce, people in this
northern Thai town, home to one of the 11 reefs proposed to be blasted, say
the destruction of the reefs would also mean wrecking the rich river
habitats that produce fish and others for their livelihoods. The dynamite
blasting of river reefs would enable ships to travel smoothly over a 900-km
journey from Simao, a port in Yunnan, to Luang Prabang in northern Laos.
''Development in this region is being pursued in the name of reducing
poverty and not creating wealth. But this case shows otherwise,'' says
Shalmali Guttal of Focus on the Global South, a Bangkok-based research body.
''It says that 'development' is designed to serve particular sets of
interests. The large projects are being approved with little input from the
local communities.''
Niwat, the activist, confirms this: ''The rapids are being blasted with no
notice to us, nor were we asked how we feel about it. Once we lose the river
reefs, fishing will become harder here."
Already, some residents have been forced to look for jobs in Bangkok and
smaller cities. Some young men have given up their nets and boats to work as
laborers on construction sites. ''Will the river be empty next year also?''
Boonrien wonders.
This article was reprinted with the permission of Inter Press Service (IPS).
(Source: Irrawaddy Online.)
Sabaydii, There’re lots of interesting comments being
made in this forum. Since
I don’t have time to tackle all, I will address a few points here: the state of
Lao Buddhism and some potential solutions.
1. the state of Lao Buddhism in a nutshell, Lao Buddhism is in a state of limbo
or even degeneration as I alluded in my previous paper. Devoid of a leadership
role typical in the ancient LanXang (up to the reign of Chao Souriyavongsa or
even at the time of the division into 3 petty kingdoms – what I mean here was in
the reign of Chao Anou), the Lao Sangha ceased to exist as a potent force for
spiritual guidance. In fact, it merely hands on to life as an extension to the
modern state apparatus. If you ask, what is the cause? First, it was the Siamese
yoke that made Quon Lao more Thai than Lao. Then, it was the French colonialism
that stalled its potential. After that, it was the American consumerism that
completely uprooted its daily relevance to the lives of the lay people. As for
the one-party rule, it does succeed in turning the Lao Sangha into a pure cadre.
Now, since the Lao Sangha is no more in the leadership role, it feeds on the
blind obedience of the lay people. in another word, Lao Sangha can not help but
becomes just a ritual devoid of any essence namely truth and self-deliverance.
I, myself like most of us, am depressed to see the state of Lao Buddhism in both
Laos and overseas. Still, I am optimistic and not resigned to this tragic turn
of events. After all, my Lao blood is till boiling with pride in me. With that
being said, I will address its potential solutions.
2. the potential solutions.
Here, I will categorize this sections into 4 segments:
a. monks
b. temples
c. lay people
d. Buddhist teaching
a. monks Upside: still professes to follow the Buddha path of simplicity,
abstinence and celibacy – a good thing in itself. Just think that if we don’t
have the Lao Sangha we were used, what an emotional wreck we would be – namely
to old folks. They still have some knowledge of Lao culture (and of the Buddha
way) – a continuity of the past that can hold our growing disillusioned Lao
psyches together. Downside: Lao monks, to a greater extent, are lax in Dhamma
practice. More to the point, they know less in the way of Dhamma teaching – not
to mention less schooling in the way of the world. Therefore, they tend to be
more immersed in the consumer society that they forget who they are and what
they are supposed to act according to the Buddha path. Potential solution: monks
should study and be immersed in the Buddha path. Only through this way, they
will regain their spiritual leadership – a model the Lao of ancient used to
have.
b. temples upside: Lao temples are becoming more subsistent and grander with
time. More to the point, Lao temples become a place where Quon Lao can
socialize. downside: temples are no more a spiritual place. The temples, by
themselves, lack the uniqueness of KhuamPenhLao. Potential solution: Money that
goes into the building as an end to itself should also be used as a place for
lay people to learn about Dhamma. In fact, some money should be saved for the
construction of the Lao Buddhist University. Also, if we build temples, we
should make them more like Wat PhaKeo in both the style and color. This way, we
will differentiate ourselves from the showy color of the Thai temple.
c. lay people upside: most Lao people are still pious Buddhists though they
might know very little about what they practice. I think that, with proper
guidance, they can make Lao Buddhism prosper and, therefore, the best of Lao
culture will be left for our future generation to appreciate it. Downside: our
lay people are mostly superstitious. They don’t know what Dhamma truly is. Given
as it is, religion could be an opium stalling our progress in this highly
rational society. Potential solution: true Dhamma should be taught to our lay
people. yes, this is begging the question since our monks should be equipped
with the Buddha path first before they could teach true Dhamma to the lay
people. I would say that this could be done only when the Lao Sangha take the
necessary steps to save Lao Buddhism, themselves and their lay people.
d. Buddhist teaching Upside: as I see, there are some Lao monks who are
knowledgeable about the Buddhist teaching. That means all are not lost yet.
Downside: true Buddhist teachings are hard to be grasped by the lay people and
even by the monks too. Given that what we practice is mostly for the material
gains, it is better to recognize as it is and overhaul what is not according to
the Buddha path.
Potential solution: we should start by having the learned monks teach the true
Buddhism. To me, there are two ways to get to the heart of the Buddhist
teaching. First, it is through learning with an eye for the truth and secondly,
it is through practice. After all, these two methods reinforce one another like
Sinh (discipline), Samathi (meditation/concentration) and Panya
(wisdom/intellect) help the practitioner see the true nature of things.
Hakphaang,
Kongkeo Saycocie
p.s. my next exposition is going to be whether Buddhism obstructs the progress
to the country and to the people who want to get ahead in life or not.
Ai Kongkeo,
As the states grow from the collection of city states to become a united
kingdom, such a top-down structure is NECESSARY. Look at Burma, Mon and Lanka
kigndom as a few good examples .... Buddhist monks of Lanka kingdom even engaged
in political intrugues in the court .... For the case of Krung Sri Ayudhayad
during the last year of King Narai (around 1687-88), Buddhist monks even engaged
in the successful coup to get rid of King Narai of Lopburi, Okya Wichayen
(Canstantine Falcon) as well as the successor appointed by King Narai -> by
spreading the words from Pleng Yao Phayakorn Krung Sri Ayudhaya composed by
Okluang Sorasak (later on Phrachao Suea) .... about the doomsday due to the
contacts with foreigners (especially the French) -> to the commenmen and
peasants to mobilize the forces to go against the French mecenary troops
stationed at Fort Wichayen (Now Fort Wichaiprasit - Thonburi) and Lopburi.
NEVER forget that Buddhist monks could mobilize the peasants, so the Kings and
Princes who engage in court intrigues have to rely on Buddhist monks to get the
manpower necessary to ascend the throne. For the case of Khmer, I thought it
should already have well-organized structure. However, I would to ask you how
Khmer have been converted to Buddhism (Theravada sect)? During most period of
Angkor, the main religion of Khmere Kingdom was either Hindu or Mahayana
Buddhism - depending on favor of the kings. If Mahayana Buddhism prospered,
Visnu and Siva images (not Siva lingam of course) will be converted to
Bodhisattava and Buddha images. If Hindu prospered, Bodhisattava and Buddha
images will be converted to Bodhisattava and Buddha images. Many Khmer said
Theravada Buddhism come from Cambodian through Siamese monks and people ...
during the late period of Angkor up to the "dark age" period (about 200
year-long period from the demise of King Jaivaraman VII to the rise of Phraya
Yat) Even Buddhism during the period of Lanna Kingdom was FAR from peaceful ....
there were 2 rival sects -> the sect from Mataban (rooting from Mon Buddhism)
and the sect from Lanka .... the sect from Lanka accused the sect from Mataban
that they chant in very WRONG way (relying on Mon accent instead of Lnaka
accent), owning paddy fields, handing walking canes like beggars. The sect from
Lanka even accused th sect from Mataban that they are FAKE monks since the
founding 5 monks are not all legitimated monk (one had died during the trip from
Lanka to Mataban -> so the other 4 monks has to rely on Buddha images to get the
complete 5 monks enabling them to ordain the novices and laymen into Buddhist
monks). Buddhist monks from Mon traditions also accused Buddhist monk rooting
from Lanka that they were goign against the traditions ... Even the monks who
studied in Lanka hasn't disrobed and reordain into Lanka tradition .... Many of
them lived in the sailing ships instead of Buddist temples in Lanka (a that time
there was a severe drought in Lanka, so Buddhist monk studying in Lanka have to
come back home earlier than expect) ... Buddhist monks from Mon traditions also
accused Buddhist monk rooting from Lanka that they were illegitimate since they
haven't completed 10-year period top be eligible to ordain ...
The debates between 2 rival sects usually ended up with hand-to-hand combats ->
with sticks and stone as weapons of choice .... Even the king of Chiangmai also
engaged in this sectarian strife.... King Tilokkarat has ordered the destruction
of stone inscriptions in the temples of the Sect from Mataban (Mon tradition)
since he supported Buddhist monks from Lanka traditions. After that, he replaced
the stone inscriptions recording the alm to Buddhist monks from Lanka traditions
Now, there was only 1 stone inscriptions from BE 1913 (AD 1370) survived from
the destructioin since the temple was abandoned long before the period of
destruction. It took many decades before both Buddhist sects of Lanna could
settle down the differences. Similar sectarian strifes have occurred from time
to time in Burma during the period of Ava kingdom. Even some Burmese kings
become megalomaniac causing lots of troubles with Buddhist monks ...
Err, during the time of King Vajiravut, the king had to appoint Catholic
officers to act as "Sankaree" (the general inspector of Buddhist monks) due to
the rivalry between Mahanikaya (the traditional Buddhist sect with Chant only
Pali) and Thammayut (the more-strict discipline sect founded by King Mongkut
which chant in both Thai and Pali). Many Buddhist Monk HATE Sangkaree (the
general inspector of Buddhist monks) since Sangkaree usually feed themselves by
begging from the monks ... If Sankaree could NOT get what he wanted from Sangha,
they usually "blackmail" the monks .... Therefore, the Supreme Patriarch of the
day asked the king to allow Buddhist monk to rule by themselves, without the
meddiling from Sangkaree .... Folk wisdom? I could give you very good examples
from Krua Toh (Sodej Phra Phutthajarn Toh Phrommarangsee), a famouse monk during
the period of Kign Mongkut One day, he saw novices and youing monks playing
Takraw, causing lots of noise to krua Toh. Krua Toh solved the problems by
saying that "Very good, young men! Play harder" .... and adviced those novices
and young monks who payed Ta Kraw ... those young monks and novices said they
will go to pay other places so that they won;t bother Krua Toh. Another example
of Krua Toh is about finding the Center of the World ... One day, a missionary
caomng to see Krua Toh and ask about the Center of the world ... and arugue
abotu the world sicne the traditional Siamese people believed that the world was
flat. Krua Toh said Krua Toh pointing on at the foot of the ladder and say
"That's the center of the world -> You have told me that the world is round, not
flat." As far as I concern, I know that monks - Siamese and Lao monk - in the
past offered educations (from writing and reading to firework making, Boxing and
War Strategy), medicine, and spirituality ... so such distinction Ai Kongkeo
claimed is NOT not much .... even though Lao monks could both TuaTham and Khmer
scripts ....
Wisarut
Sabaydii,
1/ Lao Buddhism up to the disintegration of LanXang Vientiane kingdom I would
say, at this period, Lao Buddhism was distinctively native. Of course, at the
onset, this Buddhism was of a Khmer type since the one prevalent in LanXang was
officially introduced through the Khmer channel at the time of Chao FaGnum.
Later, with the constant interaction with Lanna at the time of Chao Phothisarath
- Chao Saysettha's father, Lao Buddhism came to be similar with Lanna type. I
would contest that, up to the reign of Chao Souriyavongsa, Lao Buddhism was very
different from the Thai Buddhism typified by the Adhutthaya period. If you ask:
where was the difference? Here is my contention: a. Lao Buddhism was more from
the ground up. That was it derived its strength from the masses. So, since the
masses were generally illiterate and rooted in the soil, Lao Buddhism was a
mixture of the soil worship and of blending in with nature. In contrast, Thai
Buddhism was more from the top down. Its strength came from the might of the
state therefore its role was categorically to serve the power-that-be.
Therefore, Thai Buddhism could not be avoided to be very rigidly structured
where rooms of difference couldn't be tolerated. This became obvious when the
Thammayuth sect sponsored by Rama IV came to play a critical role in shaping
Thai Buddhism. In another word, this new sect was like the Jesuits sect whose
zeal and state sanctioned back-up have carried the time until today. b. Lao
Buddhism had folk wisdom. In another word, though religion of higher state, it
adopted the way of Lao people into account. As we know, Lao people are of simple
type that lives, works and plays according to the way of nature. At this point,
Thai people shared the same characteristics as ours to a certain extent. What
differentiated Lao Buddhism and Thai Buddhism lied in the emphasis of the nature
of religion. I would say that Thai Buddhism tended to more ritualized, more
directed from the wisdom above (the aristocrats) and more pretentious if I may
say so. On the contrary, Lao Buddhism was like a give-and-take game between the
monks and the lay people. Though still ritualized, Lao Buddhism was oriented
towards the well-being of the sentient being. In another word, Lao Buddhism was
served as a shelter, a medicine, an education and a spirituality to Lao people.
Just from this brief account, you can see that Lao Buddhism was distinctive. It
carried the weight of Lao people on its back. With that being said, it was no
wonder that Lao people from both banks of the Mekong River felt different from
Thai people from the Menam River. In another word, Lao culture nourished the
home-grown Lao Buddhism was fully at ease with itself while, at the same time,
felt threatened when Thai culture supported by Thai Buddhism began to make a
headway towards the Mekong basin. Yes, all was safe as long as LanXang was still
united. Then, with the disintegration of LanXang after the reign of Chao
Souriyavongsa, Lao Buddhism would face a serious threat from Thai Buddhism that
intended to swallow Lao Buddhism the way its state was about to do with LanXang.
2/ Lao Buddhism from the end of Chao Anou's reign to the present day As some of
you might know, Chao Anou tried to restore the Lao pride by overthrowing the
Siamese yoke. Among other things, he held the convention of the 3rd Buddhist
Sangha (council) which had only 3 times in our history. Through this act, we
know that Chao Anou realized the full significance of Lao Buddhism apart from
Thai Buddhism which tried to blur our sense of identity as a unique people (Lao
not Thai at all). Since the Lao act of defiance was crushed, Lao Buddhism
suffered the same fate as that of a country. From 1828 on, the Lao monks from
both Laos and Isan had to go to study in the central Thailand namely Bangkok to
learn the scripture. Before, they just went to study in Vientiane and had
nothing to do with Thai Buddhism. As Vientiane, the center of Lao Buddhism, was
destroyed, what Lao monks learned and practiced waas originated from Thai
Buddhism. As a result, Lao Buddhism lacked its uniqueness but an extension of
Thai Buddhism. After the French arrival in 1893, Lao Buddhism had some revival
especially when they visibly felt the threat of Pan Thai advocated by Phibul
Songkram prior to WWII. When Laos became independent in 1954, Lao Buddhism
became a state religion. Yes, only if Lao Buddhism enjoyed the same status as
Thai Buddhism had in Thailand, things would have been different. As you might
know, Thai Buddhism became an apparatus of the state therefore it received the
full support of the state power. This might be a bad thing in terms of a true
religion but I won't talk about it here. Suffice it to say that Lao Buddhism
just limbered on for there wasn't a substantial support from the state
apparatus. The time like Chao Anou's reign was no more. Though Vientiane was
somewhat revived, it was no more a center of Lao Buddhism. What a resemblance of
Lao Buddhism had was purely an act of piety from the Lao people. Therefore, it
came to no surprise to anyone that Lao Buddhism became more of a ritual and
ceremony than the essence of Dhamma. This state of Lao Buddhism is what we
presently relish both in Laos and overseas. As for its future, I will leave it
to the probe of our educated Lao who, though western educated, are still able to
see what Lao Buddhism means as an institution and tries to salvage the most we
can before we don't even know what is truly constituting us - Quon Lao.
Hakphaang,
Kongkeo Saycocie
Greetings Fellow Members.,
Our discussion on Lao Buddhism, the negative and positive affects it has on Lao
people and the communities. Everyone is well aware of the corruptions taken
place within the Temples by the monks and those in charge. Buddhism, like any
religion in the world; it's not perfect and it is susceptible to corruptions.
Even though monks follow a strict code of conducts (suppose to), they are human
male. Human male have weakness; when being temped by the vices, most men will
fail the test. Buddhism is not the only religion in the world that experience
this type of corruptions and weakness shown by its clergy men.
Christianity/Baptist were riveted with scandals in the 80's w/ the Jim Baker,
Tammy Faye and Jerry Farwell sagas. The Catholic church are being view
negatively by many members/followers due to the sexual abuse by the priest. The
corruptions did not end with these two religion or with these individuals; it is
an on going thing. Pick up any news paper across the country and you will likely
see an article on some form of corruption with religions. Even though these hold
themselves out to be of the highest standards and morality, non the less they
are men. I hear the older generation talking about how wonderful and great Laos
is, but what I am really hearing between the words and what they are really
saying is how wonderful Laos was and use to be. Most are still living in the
past and are doing things the old ways. And that includes worshiping without
questions. If you ask most people that attend the services on a regular basis to
explain the Buddhist doctrine and its basic believes and values, most will tell
you that they do not know. They attend the service and do what they do simply
because that's what they are use to and what was past down to them by their
parents. From a perspective of someone that grew up outside of Laos, I see Laos
as a dirty, poor nation struggling to survive. It's currently behind the times;
the gov't are too fat and happy to institute any change/progress. The citizens
of Laos are paying for the ineptness of the gov't and Laos as a country is being
ravage and exploited by other nations. It is obvious that the old and current
Laos is not working. Laos and Khon Lao are capable bigger and greater things if
we are willing to forego the old ways and are open to changes. If we look long
and hard enough, we will find and see faults with everyone and everything.
Perfectionist are few and far in between. Human being have weakness and we fall
prey to weakness and desires regardless of our status and position in life. The
big question is how can we members of Panyasin and members of the Lao
Communities at large change the course of our future and the future of Laos and
its citizens? Should we only observe and wait to see what the outcome will be or
should we do something to push Laos, its people, culture and religion into the
right direction? I fear that if nothing is done there will not be a Laos as we
know it for my kids to enjoy and cherish.
Warmest Regards,
Kham
Dear Panyasin,
Sabaidee Pi-mai! I too have been reading and listening to the positive as well
as the negative viewpoints presented by members who care enough to comment and
express their concerns for the fate of Buddhism and the practice of spiritual
worshiping among the members of Lao community in the U.S. and other parts of the
world. First I would like to acknowledge the thoughtful comments and suggestions
made by Dr. Bolyvong. I agree that much needs to be done to encourage the
behavior among the Buddhist priests and their devout followers as specifically
spelled out in his list from #1 through #5, below. Overall, I believe that most
of us hope for the better services and an ideal community organization when we
all chip in towards the funding of a temple and have the priests sponsored to
take charge of the service works and all the spiritual leadership functions
within their sanctity of professional duty, as a SANGA.
The problem of discerning faith from fellowship has been the major issue as part
of this process. It has been a controversial question among the local worshipers
I know. I also know that most Buddhist priests preach the dogma and live by the
their rules, adhere to norm and standard practice of their governance but their
social relationship to the community is undeniably vulnerable, fragile and
corruptible biased. I have not seen a serious Buddhist priest and practitioner
among layman who turn pedophile or narcotic dealers, insurgent revolutionarian
or even Thai lottery and gambling promoter. What I have seen and read about are
"men" in a saffron robe who put on the show and create a charismatic aura and
mysticism about themselves for profit and power to mobilize (sometimes to split)
the community. And usually there are groups of men and women among the
congregation working as a profiteering for the share of money, material goods
and /or political influence on the community. It is the groups and organized
special interest people who hide behind the priest or collaborate with a the
"men" to corrupt the power of Buddhism and the sanctity of the refuge that serve
as the heart and the soul of our spiritual worshipers. And these worshipers know
in their heart that things are not quite perfect and could be better but they
are willing to tolerate the flaws in the support system of the organization that
sustains the temple.
The difficult and sensitive issue may exist within the family unit when our
elderly population and our own parents who are truly seeking spiritual benefits
and use the temple as a sanctuary for spiritual link with the Buddhist faith.
And they couldn't care less about what the younger generations might see as an
enabling factor to weaken the organization that contradict with Buddhist
teaching i.e. priest's inappropriate behavior and the hoarding of money and
material possession. Other members have already provided graphic accounts of
these problems. To me it's just the problem among the opportunists and players
who are in to control for the sake of controlling and really lacking visions and
direction, not to mention skills and education in democracy and community
organizing process. In light of our Lao community multiple and multi-level needs
for self-fulfilment and conforming to the old and the new societies, people are
settling for the better of the two evils, the chance for culture-existing and
freedom to preserve whatever is left of their spiritual symbolic life of a
Buddhist and the alienation and insecure life without faith shared with the
traditional community. As a matter of facts, some people become disfranchised
and break away to detached world of isolated spiritual worshiping, and worse
yet, some others convert to another faith and grow more and more distant from
the traditional Lao life style. I have asked the elders and the monks if they
have thought about the next generation priest and ritual master in leading the
works in the service and in the community. And I have yet to get a good answer
from anybody.
Despite all the pros and cons of this topic, I just like to end this with the
words of caution. Please do not criticize the Buddhist religion and any part of
the community effort to culture exist for its faults in human factors and
nothing to do with the dogma and true spirit of faith or practice of a life
style as it is in Lao approach to Buddhism, the Theravadin. This is because the
very act becomes a shallow bashing of something that's larger than life and more
sacred than anyone's delusional thinking of the reality perceived and the verity
of spiritual life. What we can do is to be patient and tolerant of the
evolutionary process. Someday, the rule of laws and social elements will dictate
a better form and function of the institutional structure of the SANGA and the
social face of Buddhist practice among the Lao people. Notice, I have not
mentioned a thing about other Buddhist countries.
Hak Phaeng,
KhamOne
Dr. Bolyvong,
It sounds like you are saying only the Buddhist monks in America are corrupt. If
you go to Laos and Thailand, you will see things are no different there. It has
nothing to do with where they are but who they are. Lao monks and Lao Buddhism
are perfectly complementary. Faults of the sangha are symptoms of the disease of
the religion, as Thao Nhouy adequately explained. I hope everybody had a chance
to read the commentary of Laos's first intellectual.
You also describe the religion as a sort of narcotic, which gives people peace
of mind. We certainly want people to have peace of mind, but as with all
narcotics there are no shortage of side effects. As for asking for lottery
numbers "in good humor," well we can just carry on all our faults as long as it
is in "good humor." Unfortunately, the culture of irresponsibility and gambling
only worsens.
People in this group speak so highly of Lao "culture" as though it were a thing
to be preserved, simply because it is a thing that exists. I see now why
progress is so slow.
At the same time, Lao people do not even know what Lao culture is. The more
money they get from UNESCO, for example, the more debased are the Lao temples.
They begin sprouting Thai ornaments and undergo entire makeovers in Thai styles.
Lao Buddhas are not even cast anymore, because it seems nobody can figure out
what a Lao Buddha looks like. Meanwhile everybody is harping on about how
wonderful Lao culture is. And the only ones laughing are the Thai.
Khammanh
Dear Friends,
I read with interest what our friends, Kongkeo Saycocie, Martin Rathie, Wisarut
and Khammanh wrote us on the subject matter so far. Maybe others would also care
to jump in and share with the rest of us their opinions and more importantly
offer ideas on how we could improve things if posible? Some of the anecdotes are
interesting and all too real to be ignored. Unfortunately, these are true
stories, a mixture of mystique and religion. Many Lao still highly revere the
Buddhist priests and practice Buddhism without second thought. We continue to do
what our fathers and forefathers have taught us to do. But of course this is
America, and there is a lot of adjustments to be made, for both the Buddhist
priests and their followers. It is fair to say that Lao Buddhist priests faced
problems from day 1 when they moved to America, where most of them had to start
a new life on the list of welfare recipients. They had to get adjusted to a new
society; and many of them could not quite disassociate themselves from their
worldly possessions and natural human temptations. Under an entirely different
environment, an identity problem soon developed. To attract worshippers, they
need to be well known, and to be well known they might have to do things they
would not even dream about doing before. Some Lao monks feel the need to have
cars for personal convenience or other reasons, cars that they drive by
themselves or have other drive for them. At the extreme, some priests may have
gone as far as managing their own bank accounts. This is hard for us to accept
for the same reason it will take some time for people to get accustomed to see
cars parked in the Wat?s compound. Lao Buddhist priests got quickly organized by
forming and joining a national Council. Rules and regulations developed and
implemented by the Council probably helped to maintain some semblance of order
and discipline, at least in a spiritual sense. I remember one of the Council's
decisions was to have all names of Lao Buddhist temples preceded by the word
Lao, e.g., Wat Lao Buddhathammaram. Overall, it?s hard to fully appreciate the
role of that national council and to assess how much real power it has over its
members. How tight are we practicing Buddhism? I dare say, not very tight, as
most of us only see monks during weekends. We go to the temple only when we have
time. Many people, especially older folks, go there for the unique purpose of
consulting the priests on various subjects, and/or to worship in front of the
statues of the ?Phra Chao Nhai?. They all invariably come home relaxed and
content. As you know, we also invite the priests to our homes for merit making,
to blessing a new house, to wash off bad dreams, etc. This is self-fulfilling to
older folks, some sort of personal spiritual satisfaction money cannot buy.
Buddhist priests collect money from the people but rarely use that asset to make
public donations. This is a stance that sometimes confuses our Americans
neighbors. Likewise, our priests rarely write, except for a few articles now and
then that appear on the temple's newsletters. I know there is much to be
desired, but overall I still believe Buddhist priests do have their place in the
Lao communities overseas. Practicing Buddhism does allow us to form a closely
knitted community, where people can meet each other once a week at least. Some
of us enjoy listening to the monks?prayers. Others just like the austere
atmosphere of a temple full of Buddha statues. They also see the temple as a
potential retreat for them some time in the future, a chance to wear saffron
robes and to dedicate a few days of their life in strict observance of Buddhist
principles (for their parents? spiritual salvation and a better future in their
next life). Buddhist temples also provide an occasional shelter and safe haven
to many teenagers. Many people go in to ask for the Thai lottery numbers. As
long as this done in good spirit and some humor, there probably is no real cause
for concern. What do I wish Lao Buddhist priests would do? Be faithful to the
religion, set good examples of immaterialism, preach tolerance and
self-fulfillment, do not move too fast and too far from Lao traditions and Lao
way of life, be generous, make more frequent donations to other nonprofit
associations or outfits; help teach Lao culture and Lao alphabet, help people
understand the basic teachings of Buddha, and generally be a living symbol of
the Lao culture for new generations of Lao. I did my duty in becoming a monk for
a week when I came home to Laos after years of schooling in Switzerland. It was
a good experience for me. But that was in Laos, and that was in the early
1960's. What do you folks think we could and should do now as a society to help
preserve the tenets of Buddhism in America? What is worth preserving, and what
needs to be changed?
Dr. Bolyvong Tanovan 4/5/02
Dear Members,
It is not always the case that the monks and the lay committee of a temple are
corrupt. That's something I think we need to keep in mind. The organization of
the Lao temple is actually responsible for the most part, I think, for the lack
of building improvements or projects or services.
The reason the money disappears is usually simply that the costs of operating
the temple are so high. Because of concerns about corruption, I think more and
more temples are being forced to completely disclose their financial records.
I've seen some of these and it was suprising to see how large their expenses
are. Water utility for example runs into four or five hundred dollars per month.
The reason of course is that there are so many monks. If the priority of Lao
communities is to build a nice-looking temple or one that is capable of
providing social services, it needs to reorganize its view of the Wat. That is,
it must reconsider why so many monks are necessary. My personal view is that
only one monk should be assigned to each temple. This assures that the monk is
highly qualified and educated and that the resources that would have supported
another half-dozen or more monks can go into more important projects. It is
expensive to support a large group of people. In fact, I think that large class
of welfare recipients (at times up to 20% of the Lao population) is responsible
for the death of large historical monuments and buildings in Laos. They sucked
up all the surplus resources of the population. Lao monks are not cheap. They
live like kings. Lao monks are not even vegetarians, unlike Buddhist monks in
most countries. They do a lot of traveling. Some of them have special medical
needs, and so on. At worst of course, some of them are corrupt and skim the
donations.
By sticking with one respectable monk, many of these problems will go away and a
lot more money will be available to make improvements to the temple, etc.
Khammanh
Dear Members,
It not news to us. Everybody has always known about the poor state of Lao
Buddhism. This is not a recent phenomenon. Nhouy Abhay was complaining about the
monks many decades ago. There is an excellent essay of his posted on
Lan-Xang.com (http://www.lan-xang.com/buddhism/laobuddhism_4.html). I would go
so far as to say that the state of Lao Buddhism is no more degenerate now than
it was in the 17th century. The documents of Father Leria attest to this.
The hard thing is determining whether Lao culture made Lao Buddhism or
vice-versa. Actually, it is more likely to be the case that each are both cause
and effect, reinforcing each other in a reflexive way. That does it make it
difficult to address the problems of the Lao community, which are cultural
problems. If we could easily point to Lao Buddhism and say, here is the source
of our problems, then we may be able to completely solve the problems. I think
though that whether Lao Buddhism is the root cause or whether it is merely a
manifestation, tackling the problems of Lao Buddhism can help fix Lao cultural
problems by removing the reflexivity I mentioned. Then the problems will not be
able to bounce off of Lao Buddhism, which supports and reinforces it.
When we study Lao Buddhism we should not become romantic or delude ourselves.
Lao Buddhism is not so much Buddhism as it is Animism. There is no genuine moral
framework that supports Lao Buddhism. It is a relatively amoral religion and
this is the reason, I think, that there are so many problems, as all of you are
aware, with the Lao Sangha.
As Thao Nhouy said, though, like laity, like monks.
Khammanh
Khun Martin,
Luang Pho Khoon (AKA Phra Ratchawitthayakhom Thera or Khoon Prarisuttho) is
still alive for now even though he has frail health. Wat Banrai is in Tambol
Kutphiman, Dankhunthot District of Khorat (on the Highway from Chaturat District
of Chaiyaphum to Lam Takhong Reservior. For the case of Halo, it's for those
with very high and strong "Bun" (or "Bunyathikarn").
For the case of His Majesty, ther was a legend that His Majesty and a few Royal
guards were facing CPT Liberate Soildiers when they walked in the jungle in Phu
Phan outside Phuphan Ratchaniwet Royal House. The CPT Soldiers recognized the
His Majesty and tried to shoot AK47 bullets to him and his guards but AK47 got
stuck Even they tried to use all the AK47 they had in thair hand, but the rifles
got jammed .... When the CPT aiming the AK 47 to sky instead of His Majesty, the
bullets coming out of the rifles without jamming! That's really shock the CPT
soldiers, so they bow to His Majesty and pledge that they won't dare to hurt him
and his guards at all.
I feel definitely sure disciples and caretaking laymen of Luang Pho Khoon would
rush to see and pick up the crystalized ashes of Luang Pho Khoon after cremation
in the same way the Northerners rushing to pick up the ashes and the earth from
crematorium pyre of the late venerable Khrooba Sriwichai (1878-1938) in early
1946. King Mongkut found Thammayut around 1833 when he was Vajirayana monk by
follwing the paractices from strictly-disciplined Mon (Raman) monk after he saw
so many disciplinaty laxes during the reign of King Phra Nanklao (his elder
half-brother) - closing to become "Mahajone Plon Phra Satsanah" (the Great
Bandits Plundering Buddhism). Khaa Luang is a position of "representative to the
King" ....
Sabaydii,
Lao Buddhism is definitively an interesting discussion topic. For my part, I
will address the history of Lao Buddhism first then I will go on to tackle on
any issues relevant to it later.
Here are the points I will entertain you:
1/ Lao Buddhism up to the disintegration of LanXang Vientiane kingdom
2/ Lao Buddhism from the end of Chao Anou's reign to the present day Also, what
I intend to do here is to lay the groundwork for our understanding of Lao
Buddhism: its history, its current situation, its wisdom and its future in the
face of the almighty consumer society (both in Laos and abroad). Remember that
once Lao Buddhism was quite unique. That meant it was different from the ones
practiced by our neighbors namely the Thai. If you ask me: what made Lao
Buddhism unique? I would say that this Buddhism was mainly a product of our
culture - nourished by our soil. Most importantly, this Buddhism became Lao
soul. In another word, if you don't know Lao Buddhism, you don't know Quon Lao
at all. Then, what had happened to this unique Lao Buddhism? I guess you will
have to wait until next time. Or better yet, you should investigate it with me.
For today, I would like you to read my exposition about another aspect of Lao
Buddhism posted at soc.culture.laos some time ago. ***** To Be Lao is to know
Buddhism Does anyone wonder why there is a big gap between the Lao leaders In
the modern era and the Lao folks they are supposed to serve? As History has
testified, the Lao leaders of pre 1975 were predominantly French influenced
while the Lao leaders of post 1975 were, for the Most part, Marxist-Leninist
influenced. These two groups barely have Something in common with the Lao folks
who have been predominantly Buddhist. There is a common tendency among the
ruling circles in the Widespread belief that Buddhism is a hindrance to the
country's growth And that Buddhism breeds more superstition than spirituality.
Little do The modern Lao leaders know that it is Buddhism which keeps the Lao
From falling apart. War, raids, and subjection to other's spirit centuries after
centuries were more than enough to crush any people's spirit. Luckily, the Lao
still have Buddhism to hold on. No wonder the enlightened Acharn Cha from Wat
NongPaPhong, Ubon province was of a Lao descendant. Western ideas either
capitalism or Marxism could benefit Laos, if Rightly applied, but they are not
the root of Laoness. The most they Can do is to make your head brainier but not
your heart wiser. Instead, It is Buddhism, Lao Buddhism, that will make Muang
Lao and Quon Lao Unique. Once uniqueness is reached, Lao will be Lao again.
Remember what our saying goes: "if people won't follow the leader, there is no
chance to make the country prosperous." The chance is here: be Lao and true Lao
will follow you. *****
First things first, I said "to be Lao is to know Buddhism". What I mean is:
since the inception of our country, LanXang, 600 years ago; Buddhism came to
play a big role in our country's development. It forms the basis of our people's
cultural life. In another word, who we are today is the by-product of Buddhism,
Lao Buddhism. Factoring Buddhism out of the equation, you are still Lao but not
Lao of our ancestors. What I mean is that the basis of your being comes from a
different source which might be superior but, still, you won't get the same
feeling, the same heartbeat as what you get from the same nourishment that feeds
your ancestors. At times, you might even be at odds with the Lao folks (you
might even call them stupid); or anything Lao (second class) around you. Let me
say again, Buddhism I mention here has nothing to do with religion. In fact,
Buddhism as practiced by the great bulk of Lao people has become a way of life
in itself. That is why I say the Lao leaders lost touch with the people they are
supposed to serve. Schooled differently is terribly hard to understand another.
Anyway, if you want to see how the ancient leader was accepted by the Lao
people, just look at Chao Anou and see how faithful they were to him. I will
have more to say later. ***** Yes, Lao Buddhism is different from Indian
Buddhism. Though the core tenets are the same, what grows out of Buddhism as
practised in Laos is different from the original Buddhism. Lao Buddhism is a
combination of animism, Brahmanism and, of course, Theravada Buddhism. In
another word, Lao Buddhism is a mixture of the belief in "phi", in soul and in
Buddha. What is fascinating about this is not a distorted form of Buddhism but
an enrichment to the original Buddhism. That is why it does produce no less
enlightened men and does make Lao people kind and, at the same time, grounded in
pragmaticism. Getting back to my thesis, I realize that it is hard for other
believers to come to terms with what to be Lao is. That is not to say that if
they don't know Buddhism (please notice the word I use "know" instead of"be"),
they won't be Lao. They are still Lao but not Lao of what Muang Lao and Quon Lao
that we know of. It is like if you don't eat sticky rice, salivate over the
spicy TumMakHoung and taste the smelly Padaek, not to mention being captivated
by the sound of Khene, of Mohlum and touched by the sight of DokChampa, how
could you say that you are Lao? I will have more to say later.
Hakphaang,
Kongkeo Saycocie
Sabaidee Panyasin members,
After reading the short post by our newest member I feel the urge to tell some
small stories about Lao Buddhism and Buddhist monks in America. Forgive me if I
may be sounding a little cynical, but I too have observed similar corruptions
that's been running very rampant in the Buddhist Temples that I know of in the
USA, whether they are Thai, Lao, or Cambodian base. Chasing the mighty US $$ is
the name of the game and there's no stopping. How does that one song go? "WAT
KRUNG NEUNG KUM MA KARN KRUNG NEUNG -- the WAT gets half and the
Committee/Board
members get half." So, what's left for the community?
I've lived in several states in the USA. I started out living in IOWA, then
Rhode Island, and now North Carolina. There are Lao Buddhist temples in the
states I mentioned. Yes, some of the monks in those temples do and have done
good jobs performing their ceremonial/worship functions during funerals, kao pan
sa, and other Buddhist religious days, but still many get caught in the wind
that blows the mighty dollars into their robes and the commitee members'
pockets. The wind may not remember the name it has blown in the past, but greedy
people and the opportunistic monks will surely remember its name and pray for it
to blow more often. As Mr. Phanthavong have mentioned, in some areas there are
several Temples within the 20 miles radius of each other. AND... they are all
competing for worshipers' $$$. This translates into the DEMAND for that
CHARISMATIC monk who can bring the dough in. AND... this occasionally translate
into pitting the monks against one another with jealousy, which festers kniving
schemes, resentments, and other dirty plays.
One of the questions Martin Rathie posed was: What makes some the monks
Charismatic?
A quick and sure way a monk can gain great Charisma and Notariety is to get
himself into a string of LUCK.. predicting Lottery numbers or betting
proliferals.
Let me tell the story of a monk in the Rhode Island/Massachusette area. I will
not mention his name, but you might run into him if you visit one of these
cities in that region of the USA: Lowell, Smith Field, Providence, and
Woonsocket.
When he first arrived in that area he was invited by a Laotian family who just
moved into a new house. He was to give them blessings and to lead proper
ceremony for bringing comfort, prosperity and prosterity to their new home.
After he performed his ceremonial duties at that house, he was fed and given
donations. Before he leave the house to go back to the temple, he walked into
the living room. There he found several men watching an American Football game
on TV. They were also filling out their bookie's tickets. So, the monk asked
them what they were doing. They said that they are putting down bets. The monk
asked to see the tickets and a pencil, and said, "here let me fill one out for
you". The monk, who had no idea what or how the game is play and who are set to
play, filled one of cards out by picking 3 teams at random. Then he left.
Guess what, one of the men decided to put 500 dollars down on what the monk
picked, and it HIT.. triple plays, which pays off 7.5 to 1.
A few days later, many people went to the temple to visit the monk. Many people
who had heard about what happened with the one man who hit it big on the
football bet from the monk's assistance wanted to get the monk's blessings also.
There were about 50 or so people there in the audience all wanting to have words
with the monk. There were also children running around. Some of the Lao parents
who had just picked up their kids from school decided to stop by the temple
also. Many people tried to ask the monk to give them some hints of luck on
Lottery that's gonna be drawn the next day, but the monk shrugged it off. [As
we all know, the Lao/Thai communities anywhere have a habit of playing the
UNDERGROND Lottery, usually the pick 3 and pick 2 games.] HEre in North
Carolina, the Lao community plays the Illinois evening pick three. The drawing
happens every evening at about 9:20 p.m., 7 days a week,Chicago time. The
broadcast can be seen on CAble in the South East of the USA, broadcast by
Chicago's channel 9 WGN tv.
Back to the monk in Rhode Island, the 50 or so adults who visited the temple was
hoping that the monk would tell them something about the next day lottery
drawing. Back several years ago, the Laotian community up in New England still
plays the THAI underground Lottery, which is drawn twice a month in Thailand,
the 1 of the month and about the 15th of the month. Towards the end of the
monk's audience session as people were about to leave and the fomalities were
dispersed, the monk pointed to a little girl and asked.. "eee nang, man ee yang
tid yoo nai tong jao"? What's that sticking on your school book bag? Stamped on
that bag was a small picture, a pider like picture. The little girl just nodded
side to side to signal that she had no idea.
Well, it just happened that one adult, a middle age lady, in the audience took
it to be very significant. Again, as some of you may know, Lao/Thai people have
2 digit numbers associated with many animals. For example, the Dog is 11, 51, 91
and in this case... the Spider.. 33 and 73. Thus, the one lady who recognized it
and by some coincidence took it as significant. She went home and started to
call all the bookies in town. She put down as much as the limit is allowed from
every bookie on the numbers 33, and 73. Guess what? The next day darn thing HIT!
73 was the lucky number!
The rest is history. The monk now have a golden road to raise as much money as
he can.
If you visit Des Moines, Iowa. Don't be surprised if you see a monk driving a
Red Mitsubishi 2000 GT. The last time I was in that city, this monk was still
residing in the Lao Temple of that city. It is located on the South East side of
Des Moines. One of my "aii huk" owned an auto body shop in that city. ONe day,
this monk drove that car to his shop so it can bee buffed up to look more
shiney. That's how I know for sure that this monk actually drive that car. I've
never talked to him at length nor attend any of the Temples functions, but the
story I heard about how he came to possess the car was interesting. This monk
looks to be in his late 20s at the time I saw him at the shop.
In the state of Iowa, there's a lotto game called, the 100,00 dollars cash game.
It can be played everyday because the drawing is done every night. You pick 5
numbers between 01 to 35, and if u get all 5 correct you win 100,000 dollars.
Several years ago, this Red Mitsubishi driving monk won that game. He claimed to
have seen the number from some barks on the ground. He gave the numbers to one
of his lay man assistance, and that lay man went out and buy the tickets, and it
HIT the jackpot! He was able to pay CASH for that Red sports car.
Lao Buddhists people around there claimed that he has the power to talk to
ghosts. Incidentally, the temple ground that the Lao Temple in Des Moines, Iowa
is set on land which used to be an old cemetary. Go figure eh?
As you can see, the Buddhists lay people themselves are also feeding this frenzy
and the Monks and the Karrm Ma Karn are more than happy to oblige. All it takes
is just several strings of COINCIDENTAL LUCK, and you have a STAR Monk in your
temple to bring in more visitors and more donations.
Wnen you visit with these STAR monks, some of them will say to you that they
cannot tell you straight out what the future is or the what Lottery number that
they foresee are. It is against the mandate of heaven and they cannot reveal the
secrets of heaven, some would claim. Thus, they must give the hints via
subtleties and riddles. Sometimes they would give different gestures that can be
interpreted by different people as certain animals, and the chances are someone
in the audience picked the right animal, buys the number associated with that
animal and win! Then, the people who gets lucky are the one who claim to have
solved the riddle, which give them more face and make them look smarter than the
rest, and this leads to more noteriety to that particular monk because the
person(s) who won would pick the opportunistic time to tell the monk while
making donations to the temple from the winnings, and they do it in front of
many others while the monk sit there with smiles and acknowledgment.
It's a wonderful world after all.
HakPang,
Thaksin