18-93 or 13-50.
“Meow, meow, mai ow, mai ow!” Moili teased her two teasers, as they played with string she was meant to be sewing with. “Mai dii! Min-ol!” Then, in her native Mon, “Don't do that!” as she bopped the snub-nosed longhair on its flat face and motioned as if to do the same to the quicker short-hair, silver-grey with kinked tail. That one quickly rose on hind legs, front paws poised as if to intimidate. “You,” Moili laughed, and picked the kitten up to hug it. “You don't like all this packing and unpacking either, do you?”
For now that was almost a daily thing. Walk or ride a cart for a day, sometimes two, then arrange a big pavillion tent and hold court, the two queens of Angkor receiving homage, obeissance and tribute inside while outside musicians and dancers, acrobats and puppeteers amused those not entitled to enter. Early each receiving day elephants had to be royally outfitted, accoutrements of guards polished, their clothing pressed overnight – all before dawn! And, amusingly to Moili, for this wasn't her work, evidence of that wrk hidden.
Moili had done arduous work, had been a chambermaid, but that hadn't lasted long, for then she'd become a concubine, at 16, despite being barely able to communicate with her direct master the king. Then that too failed to last, for the king got the buboes, and as so many doldiers did, died. Leaving no heir and Moili with fancy clothes and five pets, for she also had a baby monkey, a duckling and a chick, claimed to be of famous fighter lineage. Her hope was to train them to stay friends, and to stay of use to the Royal Court. Nothing else really mattered, for her home with her parents was far, far away in Nakorn Sawan.
She was but a stranger in a strange time and place but was able to overcome her fears for she knew, felt in her very core, that life didn't need always be a struggle, a fight, a ritual of defense preparations, with challenge made to any strange face. “Who are you?” was always “Who might we trust in common” and never “What might you have, of interest to show me/” but home had been stable, tranquil and safe, and she had self-confidence to spare. But she was learning new things.
For Moili, like her kittens, was curious. But also, like her duckling, unable to be but a follower.
The five little animals shared a wood and bamboo box, but the birds were, well, unhygenic. Milk for the kittens they'd step right in, which is why she had them separate now. She might get them to bond for life, but share a meal? No. She knew. She had no illusions of 'equality' – in fact knew no such word. Even the kittens were quite distinct: one affectionate but never shy to extend claws, the other aloof but more playful. In ways like Queens 1 and 2. Queen Mother Ella was like the chick, lovely in her way but always pecking, pecking. And her grand-daughter, AhJun, well, talk about ducks in a row. AhJun was small but the leader you were to follow. And indeed even the elephants followed her. And after, the horses, water buffalo and men. But Queen Eylin of the Dai Viet city of Hue, as far off as Nakorn Sawang, was like the brown and beige cat, cautious and clean, while Mom Suecha, the #2, from fabled Ligor, was the high and mighty one, the prima-donna.
Those four, queens and princess, were now her mothers. A bit like she was mother to the pets.
And among them now was talk of getting disparate peoples to live in peace, to accept each other as the disparate pets had already learned to do.
___________________
Although a horse-troop went ahead to arrange camp, the excursion merely to base camp at Sisaphon was a three-day event. The roads were fine, but elephants are slow. Through peepul and banyan, eucalyptus and rattan, sometimes magnolia and chrysanthemum but more often under towering teak and even through tunnels into bamboo groves, too often the way was thick with insects flying, buzzing, annoying and tormenting but other times cool from the overarching tiers of leaf, somewhat reminiscent of royal umbrellas with their tiers descending in size with height, as could sometimes be seen from clearings they’d pass through – often adjacent to rice paddy but sometimes just gaps between dominant species. The secret plan was, she’d learned from her ‘mothers,’ to repair and reorganize outside Sisaphon, while gathering fodder and other food, and plotting out a week of travel to come. Many, many decisions needed making, but time was tight. The true nature of the excursion was unannounced, impulsive, even – it had been put about that this was to be but a short outing, an excursion to escape old miasma and relish purer air, enjoy fresher water and cleanse souls for proper mourning.
Meanwhile the royal corpse would be prepared for cremation, in two days, with all the appropriate deference, ceremony and order of obeisance made as best circumstance allowed. Few were clued in that this might not be happening as per cultural norm, but nothing was normal now, not even order of precedence. For King Praram Manjai Nipponabad Tichokrai (aka Lompong Reachear). Few were clued in that funereal ritual might not be happening as per cultural norm, but nothing was normal now not even order of social precedence, what with Queen Eylin now held to be of enemy stock. And, well, who really knew where Nipponabad originally come from, anyway? He wasn’t known to be of royal family, despite claim of descent from the mythological Cucumber King (a peasant gardener and usurper, according to legend). Perhaps more importantly, he had no heir.
There had been drought, and famine, disquiet, disgust and then rebellion. Conscript armies refused to pursue starving farmers fleeing their fields, and their despised Overlords proved too few to to check the despised rebels. Stalemate had ensued until malarial fevers and smallpox abdicated to plague pustules. Despised officials now clearly without Heavenly Mandate, their authority rescinded as they died still dressed for war, now issued few, if any, commands. So many nobles had recently died, so many, many supplicants had fled, that most of the remnant others were also considering doing so.
At home in their palaces, in their market places, in their sampans, women felt the seismic change, and did with they could to prepare, but for what, who knew?
First thought: get away. Leave. But with who? Ten thousand could not march together, not without planning, not without food, not with no goal. Maybe a thousand could, with a dozen elephant, a hundred horse and another hundred ‘quai’ buffalo, myriad caged chickens, sacks and sacks of dry rice, whatever trade goods and honor offerings could be scraped together, and at least some weaponry… Given the look of a consular mission gracing peasantry with royal presence, patronage, interest and charity… hey wait a moment, where were the actual remaining royals?
Absconding by night, of course. With their Brahman priests, monks of both red and yellow robe, a Taoist and a FengShui master of dragon-line chakras and power-points, with 7-tiered royal umbrellas, silks and coins to dispense, dancing maidens of great grace and soldiers who might not be of the sex they at first seemed, the common folk were left leaderless.
Though, naturally, not for long.
As the Queens encamped in jungles just north of Battambang, fresh horse in LanXang and in Champa were being made ready for a long hard ride.
___________________
Having gathered, collected and made ready what nutrients for their caravan they could, and assigned efficient order of progression, the Queens produced an appearance of pilgrimage, stopping where appropriate, no longer in any obvious rush. No more fevers, buboes, angry rebels or other vicious, though perhaps Heavenly, punishments. Spies and messengers were sent ahead; the point now was to gain some powerful ally among the array of municipalities named Nakon this, Samut that or whatever -buri, polities now clearly within range. Royal mystique and aura established, some emissaries already received, tokens of appreciation would be exchanged, promises made...
The point now was to gain some powerful ally. And that was hardly unsurmountable, as Queen Mother Ells's original home was the biggest and strongest of them: Lavo.
Yet, and yet, at the Poipet/Aranyaphrathet (not yet named that) gap, were arrayed forces of resentment at abandonment, and worse still, supplemented by some horse from LanXang and others from Champa. Not as well armed, but more numerous of foot. And emotionally charged! Burdened neither by bonzes nor gifts, and sure they’d been abandoned, bilked or bullied (well, not so the new horsemen but they too had concerns), they were cocksure that they had the caravan’s path blocked.
And so it was.
_____________________________
Well after Queen Ella had been sent as a bride to solidify political and economic ties, her home city of Lavo had been deluged with mud released by earthquakes and carried by heavy rains. The port became clogged, trade suffered, and promises to then powerful Lanna weren't met. The king there sent an unimportant nephew from MongNai (in the Shan States), with war elephants, to investigate. That nephew sent spies and messengers ahead of his armies. These instigated among sailors of docked boats and upon his approach, a couple ships and warehouses, a governmental administration building and an army barracks were torched, providing sufficient panic and confusion for him to successfully enter town. He sorted the economic problem and decided to stay, as governor. He had the strength to do so, especially as business had become lucrative. From Lanna came teak, laquor, celedon and other pottery, ivory, jade, rubies, saphires, dried mushrooms, herbal products and animal skins. As mud from floods dried and hardened, it became clear that go-down 'factories' had to be moved south, and soon, further south again. Mangroves had to be cleared, new docks constructed, and storage arrangements improved. As this was done, the business area and the governor became referred to by the same name, “Golden Cradle.” Lavo, now a hot spring of new wealth, less and less ethnically 'pure' and more and more leader of a booming heartland. The Chao Praya River basin, Noble Lord of Waters, river of kings” situated between two other great rivers, the Salween and the Mekong, was attaining serious influence, and becoming a place where many would unite to become one in freedom.
Water was everything for most trade: you try feeding 100 elephants or controling 100 camels! Even ten elephants is a lot of work and expense, and while horse and water-buffalo certainly have utility, they've other value, value often deemed crucial.
Once one could get most of what one needed just from bamboo or other local materials, but how valuable was a bamboo sword? People wanted ready access to saalt, ceramics, grinding stones, mortars and pestle, bronze hinges and clasps, mirrors, rope, canvas, candles, talc, rouge, kohl, fine cloth, incense, cooking pots, fish hooks, knives, spices, hardwood, resin, armor, ivory, jade, leather, dry foods, stirrups – so many things, things best traded for, and the trading brought amusement, information, adventure and sense of a bigger, better world. Trade was king. Still is.
The immediate problem, though, was their blocked path. Retreat was hardly viable, behind was starvation and disease. Ahead, hope, and a new approach to a stable, prosperous society. Men need not be kept out of trouble through make-work stone houses for gods; did Buddhism even HAVE gods? Best to talk this over with the closest she had to equals, and that did not mean priests or officials. It meant those who had been closest to the king, who despite his misfortune, HAD been the center of power, the most aware of necessity and possibility. She called together Eylin, Suecha, AhJun and young Moili, after telling everyone to make camp and exercise extreme vigilance as regards their POTENTIAL enemy. Who need not be seen as more than that.
First and main order of business: decide who to send to negotiate, and with what message. Who could best negotiate? Well, who would present the least threat? The others looked at AhJun and Moili. But was this at all reasonable?
“What is our main goal here? Beyond escape, I mean,” Ella asked. No-one replied.
“Well here's my idea. What have we to offer? To be blunt, dazzlement. We are not commercial agents, as other women, in their sampans are, nor warehouse guards nor looters like those barbarians to the north. We need not make Xanadu, nor another Angkor Thom. What we can do is grace the people with sense of culture, of belonging, of sense that we are all part of something worth being part of.”
“Yes, yes, Mom Suecha put in. “Ceremony and ritual, music and dance, live magnificance, not unchanging stone. Cooks and tailors and builders of fine edifices are all fine and well but it's the story-telling, the grandeur of Rama and Hanuman and even Ravina or Taksagan, call him what you will, and the facade of festival gathering, people seeming, no matter how real or unreal, to come together, to be involved together, even as if to be part of the show – THAT it is that makes us feel whole, makes us feel grander than those still in tiny forest villages hardly ever even visited by outsiders. All wish for importance, and not just to immediate family, but to village and even king. All want to matter! If we can offer that, we really do have something to give, and we need that, are we now to be taken in, to be accepted.”
“Your words are wise. And I thank you.”
“We also need connections to the outside, which is what made 4 of the 5 of us what we are in the first place. We represent alliance, strength in numbers,” Eylin put in.
“The main idea, as I understand it,” AhJun quietly interjected, “is both mystic and pragmatic: the mandalla, wheel of life and continuity. A grand Court surrounded by rings of lessening power, lessening influence, lessening wealth and significance. What I have heard called the Monton system. At the center, the inviolate propriety, the best of etiquite, the root of grand pageantry and grace of benefaction. This is true power, the power of women instead of the might of men.”
“Again, well said.” Queen Mother graciously replied. “So let us see how to present this.”
“Excuse my presumption in daring to speak,” Moili broke in, “but I may have a small but useful suggestion. We each know that as outsiders brought in we have each, other than AhJun of course, been seen as representing a threat to the court that has been a comfort to us. The grace of women can but compliment the discipline of men; let's not speak of power but rather of influence. Let us be as mothers. When I order my pets their love is not lost, but hardened, it's joy a bit denied. When I let the animals feel that what they do is what they decided, on their own to do, we all get our way. We all win. We must not be seen to threaten men.”
“Ah so. You too are wise, young one.”
Eylin broke in, “So. Between us, by binding together, we can defeat the possibility of defeat by pretending that there is no war. The main issue is to choose a face, a focus, to present to those who must once again be with us, and not against. Let us present our intent as a groundwork for revival, a flower blossoming in live color and not just a depiction in rock. We stress that we hear the message made in the calamities with which we have met, and are testing waters for a better way, a way forward more pleasing to the invisible forces that surround us.”
“Yes, yes: we are a culture of respect for the waters, but failed them and must both atone and improve our realtionship to them.”
“A society of comingling of melt, rain, submerged earth waters and the nourishment those waters bring. Beneath the mountains, above the seas, between greater powers but making no threat to them.”
“Between the great waters of Salween and MaeKong, from the source of the Chao Praya where it absorbs Lanna's Ping down to the sea where Srivijaya once ruled and OUR sailors buffer between Empires with which we cannot compete, but can trade. It is a vision, a good vision.”
“Can it be expresswed by two so young?”
“It can, if I bring my animals, as proof that differences can be overcome.”
“Done, then. At least, decided. Let it be done.”
-------------------------------
Carrying the monkey carrying the longhair, Moili approached the angry hoard, AhJun just behind.
“We who shirked our responsibility so ongloriously admit our error and beg forgiveness, in return for which we hope, granted your help, to be able to offer you a new King. We ask both your forgiveness and your assistance.”
Murmers and growls.
“Our last King was abandoned by the Heavens, as we of the Royal Court abandoned you. It was in fear for our very lives that we fled, for the punishment of Pra Manjai was extreme. And extreme fear will make for extreme action. Yes, we ran, amd ran without informing you. It was wrong but we knew not what to do. Now we think maybe we do. We wish to join with you to enjoin a Great Lord of a land nearby to take on the role of our, all of our, Lord of Light. And we have information that he might.”
“Why, deceitful one, should we believe you, or believe that he will believe you?”
Now it was AhJun's turn. “For we are but women, small and afraid, but also mothers, as I am mother to the small animals I hold. More of which, to prove my point, follow after, arriving now<” as indeed the duck, chick and even the other cat just then did. “Things are not often as they seem. We felt we carried the curse, and so carried it away from you. But in the jungles the sweet air cured us, and now we are here. Among you, are many ill?”
“We had little choice but to leave the ill behind.”
“We are the same then. You, too, left others behind.”
And so it went, as Aylin, outfitted in her best finery, approached, leading a small elephant, a horse and a long-horned quai, and Moili squatted down as AhJun opened a box to release the duckling and chick, which quicky rushed to their mother, who ridiculously duck-walked a bit with the two pets following behind. Then she stood and, pets at her feet, proclaimed, “Behold my pets, and learn from them.
“These also are animals of this form and that, each with its own form of speech, as many a town and village has its own form of speech. But let us share in our love and respect for the great waters which nurture us, and which we neglected to sufficiently honor.” At this it was sceen that the quai pulled a small sampan on wheels. In loud voice, Aylin declaimed, “All of our mothers know the value ot this: this moveable place. Let, too, our Royal Court, move place, move from the great water we faailed to sufficiently honor, to another we shall always respect and yes, venerate.”
“Your words are sweet, like sugar. What else can you give us?”
“A place. A new safe place. Or at least so we very much hope. For now we are but supplicants, with little to offer but an idea, but an idea can be powerful.”
“We shall consider.”
Knowing it be better seen as running to than from, Ella shouted a justification: “In my hometown, Lavo, is a strong governor, from a stable kingdom. We decided to offer him to lead us, when we found ourselves leaderless. This was the quickest, most efficient way to move forward and remedy a situation fraught with dangers. We are doing our duty, not fleeing it.”
All returned to their encampments and next morning some, as unimpressed as cats, as a cat will, chose familiar home over promise, and set off on return. But most, even of the riders from LanXang and Champa, chose to see out what this vision might bring.
The assemblage now too great to readily feed, what could be distributed was, and the whole retinue hurried on.
As they did so, the five Court ladies discussed strategy. It agreed that they would offer ascendency to U Thong, word was sent ahead that that was their mission, and that it was only they, this small select group of Royal Women, who could make this offer. Regardless of the truth of that matter, they would make it seem so, particularly by enlisting 'spiritual' help. Generous offferings were given trusted servants to deliver to specific religious elders, abbots, Brahmin, fortune-tellers and mendicants of renown, with a subtext of strong hope for peace and rejuvination.
As is so often the case, a recent past becomes seen as an idyl of easier times, with simpler and less confusing life, a nostalgic dream with rule more clearly defined, rulers more easily understood and order more readily hammeredd out of chaos. That this has bever been so is irrelevant; the Queens were to be said to represent return to that. Life is inordinately confusing but the role of a leader is to demonstrate that that need not be taken as immutable.
An old order had ended, whatever the cause, leaving a vacuum to be filled. Ideas from China competed with others from India, and even from Persia, from Arabia, while also more ancient local beliefs stubbornly held on. Zoroaster, Muhammad, LaoTzu and Confucious may not have been major players between the Chao Phraya and NaeKhong, but nobody “won” for every “teaching” transformed under local influences. As has been taught, nothing is permanent. Everything changes but the fact that everything changes. But sense of order and continuity could and needed be provided.
Why invite Brahmin? Because Buddhism is egalitarian, tradition the backbone of class, and India less threatening than China, especially Mongol China. Zoroastrian Ella and Confuscian Eylin shared more in common than with the other three, Buddhist but two of them Theravad and one Mahayan (AhJun). It was a humble second wife enamored of Theravad images that could summon Brahmins from ancient Ligor, once capitol of the great maritime empire Sri Vijaya, but the other follower of the “Lesser Vehicle” was ardent in her respect for animist spirits. Go figure or don't, it hardly matters. All that does is that they found they could get along, and in so doing allow others to do better than they might elsewise.
Having invited some Brahmins from Ligor (renamed Nakhon Si Thammarat), plus abbots and nobles from Ratchaburi, Sing Buri, Nakhon Pathom, Pribprili (Petchaburi), Muang Lablae (soon renamed Nakhon Nayok) and also U Thong (Suphanburi, not the one that became Lopburi), the hungry crowd camped by the the U Thong that became Lopburi and waited.
Waited two days, ever more hungry and anxious.
Two men with long bronze horns came out and raucously blew on their instruments. Then nothing. All settled down, then the horns were blown again as a rider on white horse emerged. “Your presence is noted and accepted. Your proposal considered, the nobility of your intent acknowledged. Will the one who is a daughter of this city please make herself known.”
She did, silently, head lowered.
“You were Queen to our Overlord.”
“Indeed, Sire.”
“I am but a mouthpiece. You will prepare yourself to meet my master, and perhaps yours.”
“Sire.”
The “mouthpiece” returned.
The gang of five exchanged fervant hugs.
Soon began preparation of a nine-tiered umbrella (chatra), of white silk trimmed with gold, on a gilded gold stem. The most sacred royal regalia (chatra of five tiers for the crown prince or viceroy, seven for an unconsecrated king), in ancient Hindu belief it symbolizes the spiritual and physical protection given to subjects. They needed also build a throne, but of next most importance was the Great Crown of Victory (Pramahapichaimongut), a tall conical tapering spire with ear pieces that hang to the sides, and a royal staff, they had along, as they did a royal fan, libation water urn and slippers (representing sandals chosen by Lord Rama's younger brother Bharata when given to govern in his stead, after Rama was forced into exile, as told in the Ramayana epic, locally called Ramakien). Other essential accoutrements were eight weapons of divine sovereignty: a long spear, long-handled sword, Trident, Chakra (a divine discus weapon of Lord Vishnu, symbolizing power, protection, and the wheel of time), short sword with buckler, a bow & an elephant goad spear. These made ready, found or arranged, as also a golden tablet for preliminary ceremonies including inscribing of the new king's full ceremonial titles (a benediction performed by Buddhist monks and a royal scribe). The delicate matter of a new name for the ascendent king put off for a moment), they made sure there'd be fanfare from not only the bronze horns but conch trumpets and xylophones as in the ancient Hindu ritual 'homa.' There'd be sacrifices to burning fire by the Chief Brahmin (High Priest of Shiva), before images of the top three Hindu deities (the Trimurti) placed on three altars. For purification rites, the Brahmin need use leaves of sacred trees to dip into water of five principal rivers: the Chao Phraya, Pa Sak, Mae Klong (or Rachaburi), the Phetchaburi, and the Bang Pakong - mirroring five Indian rivers: the Ganges, Mahi, Yamuna, the Sarayu and the Achiravati. Also essential was water taken from four ancient ponds of Suphanburi, consecrated water from important Buddhist temples, incense, fresh fruits and bowls in which to place them. The mixed water, symbolizing the people, the capitol city, the army, the vessels (boats) on the water, the rice paddy and other fields, and the treasury, is to be offered up by family, ministers and monks before the ascending king brushes his head with purifying leaves then returns the leaves the Chief Brahmin, who ceremonially burns each one.
In the ritual making him so, the king begins the final crowning ceremony by lighting candles to Sangha Patriarch, who lights a large 'Candle of Victory,' which stays lit until the end of the coronation. A senior monk reads a proclamation signalling commensement of the ceremonies, an assemblage of monks chant the Paritta Suttas and place a protective thread around the royal buildings, the king sends offerings of flowers to Hindu deities and to images of guardian spirits of the land; then the Chief Brahmin invites the king to take a ceremonial bath. The king changes into a white robe, symbolic of purity, pauses at an altar erected in the courtyard to light candles and make offerings to Hindu deities, then the Chief Brahmin recites a Tamil language mantra inviting deities, chiefly Shiva, to come to earth and merge in the person of the consecrated king. Lastly a high priest addresses the king, first in Pali and then in local lingo (Thai language being yet in infancy), pronouncing: "May it please Your Majesty to grant me leave to address Your Majesty! Since Your Majesty has received full anointment... we therefore beg in unanimity to present to Your Majesty Your full style and title as engraved upon the tablet of gold as also to hand to Your Majesty these regalia befitting Your high dignity. May Your Majesty be known by that style and accept these regalia. Having done so, may Your Majesty take upon Yourself the business of government, and, for the good and happiness of the populace, reign on in righteousness!"
During all this, Indra is held to became manifest in the person of the king.
The Chief Brahmin hands the Great Crown of Victory to the king who crowns himself with it. A great fanfare of instruments bellows forth as monks chant blessings. The Brahmin hands the king the items of the royal regalia, royal utensils, and the weapons of sovereignty, and at the conclusion, the entire group of Brahmin render homage to the king as the Chief Brahmin kneels in front of the group and pronounces a final benediction, "May His Majesty, the Supreme Lord, Who now reigns over the kingdom here, triumph over all and everywhere always." Now fully crowned, the king scatters gold and silver among the Brahmins and pours water into a bowl as offering to Phra Mae Thorani, goddess of earth.
The king then pronounces his first command: "Brahmans, now that I have assumed the full responsibility of government, I will reign with righteousness, for the benefit and happiness of the Siamese people. I extend my royal authority over you and your goods and your chattels, and as your sovereign do hereby provide for your righteous protection, defence and keeping. Trust me and live at ease. " He then removes his crown as a sign of humility and devotion and offers yellow robes to all the monks.
The benediction service concludes with a senior monk extinguishing the Candle of Victory.
Now named, to everyone's satisfaction, Pra Ramathibodi, after the Hindu Hero and the Buddhist Tree of Enlightenment, construction of a new royal household and temple was begun on an island even further on south, where the great river began to widen. This too would be given name from the great epic, the story told and retold, with either shadow puppets from Ligor or marionettes, at religious festivals, much to the delight of the young.
Almost before anyone realized it, the new Lord of Light had gathered troops and left to secure his sphere of influence, soon conquoring Korat, Chantaburi, most of the Korat plateau, Tavoy (Dawai), Mergui and more of Tenasserim (now in Myanmar), plus part of Malaya.
The women, no longer needed in soldier garb, stayed home, tending their gardens, their very won businesses, their kitchens, their families and the monks doing early morning pindabat.
Monday, April 7, 2025
Sunday, February 16, 2025
ฺBUGS
BUGS: Insects แมลง
pimp, gigalo แมงดา bug that walks on water & looks like a cockroach
cockroach แมลงสาบ (to know is ทราบ)
ant มด (all used up is ใช้หมดแล้ว)
ant hill เนินเขามด or จอมปลวก
termite ปลวก (a white elephant is ช้างเผือก)
grasshopper ตั๊กแตน
cricket จิ้งหรีด
mantis ตั๊กแตนตำข้าว
cicada จักจั่น
moth มอด or แมลงกินผ้า or ผีเสื้อกลางคืน or ผีเสื้อราตรี
caterpiller หนอนผีเสื้อ
flea หมัด
tick เห็บ (smaller ones; large ones are หมัด... wait, that's a flea)
lice เหา
leach ปลิง
mosquito ยุง (ยุ่ง is busy, อย่ายุ่ง don't be bothersome - same as อย่ารบกวน)
mosquito coil ม้วนกันยุง
housefly แมลงวัน (bug of the day)
dragon fly แมลงปอ
gnat ริ้น
beetle ด้วง or แมลงชนิดปีกแข็ง or แมลงซาง
fighting beetle กว่างชน (a wide bean would be ถั่วกว้าง)
bed bugs เรือด
bee ผึ้ง also ผึ้งรวง or ภุมระ or มธุกร
wasp ตัวต่อ
hornet แตน (an agent, like a realtor, is ตัวแทน)
sting ต่อย
scorpion แมงป่อง
insecticide ยาฆ่าแมลง
spider แมงมุม spider web ใยแมงมุม
centipede ตะขาบ
millipede กิ้งกือ
weevil, grub ด้วง
maggot ตัวหนอน
inch worm หนอนนิ้ว
intestinal worm หนอนในลำไส้ or พยาธิ (pha with high tone then yat with falling tone)
threadworms (common in children) พยาธิเส้นด้าย
โรคตาน children's eye disease
pubic crabs ปูหัวหน่าว
microorganisms จุลินทรีย์
https://www.youtube.com/watch?app=desktop&v=M_5Go8gTdYU
https://www.youtube.com/watch?v=PyOcyxCfnNQ
https://www.facebook.com/reel/1332870511200371
It was just now brought to my attention that centaurs have 6 limbs and so are insects: เซนทอร์
pimp, gigalo แมงดา bug that walks on water & looks like a cockroach
cockroach แมลงสาบ (to know is ทราบ)
ant มด (all used up is ใช้หมดแล้ว)
ant hill เนินเขามด or จอมปลวก
termite ปลวก (a white elephant is ช้างเผือก)
grasshopper ตั๊กแตน
cricket จิ้งหรีด
mantis ตั๊กแตนตำข้าว
cicada จักจั่น
moth มอด or แมลงกินผ้า or ผีเสื้อกลางคืน or ผีเสื้อราตรี
caterpiller หนอนผีเสื้อ
flea หมัด
tick เห็บ (smaller ones; large ones are หมัด... wait, that's a flea)
lice เหา
leach ปลิง
mosquito ยุง (ยุ่ง is busy, อย่ายุ่ง don't be bothersome - same as อย่ารบกวน)
mosquito coil ม้วนกันยุง
housefly แมลงวัน (bug of the day)
dragon fly แมลงปอ
gnat ริ้น
beetle ด้วง or แมลงชนิดปีกแข็ง or แมลงซาง
fighting beetle กว่างชน (a wide bean would be ถั่วกว้าง)
bed bugs เรือด
bee ผึ้ง also ผึ้งรวง or ภุมระ or มธุกร
wasp ตัวต่อ
hornet แตน (an agent, like a realtor, is ตัวแทน)
sting ต่อย
scorpion แมงป่อง
insecticide ยาฆ่าแมลง
spider แมงมุม spider web ใยแมงมุม
centipede ตะขาบ
millipede กิ้งกือ
weevil, grub ด้วง
maggot ตัวหนอน
inch worm หนอนนิ้ว
intestinal worm หนอนในลำไส้ or พยาธิ (pha with high tone then yat with falling tone)
threadworms (common in children) พยาธิเส้นด้าย
โรคตาน children's eye disease
pubic crabs ปูหัวหน่าว
microorganisms จุลินทรีย์
https://www.youtube.com/watch?app=desktop&v=M_5Go8gTdYU
https://www.youtube.com/watch?v=PyOcyxCfnNQ
https://www.facebook.com/reel/1332870511200371
It was just now brought to my attention that centaurs have 6 limbs and so are insects: เซนทอร์
Wednesday, January 3, 2024
Entropic Differentiation
Antoine Laurent Lavoisier changed the focus of chemistry from qualitative to quantitative; his findings equal in stature those of Isaac Newton. His new understanding of the constituent parts of air and of the combustion process laid the groundwork for creation of the periodic table. Perhaps his greatest and most lasting achievement was to impose order on the language and symbolism that have shaped the thoughts of chemists. His beginner’s guide to chemistry included a table that recognized 55 elements, including both old and new names. Metals were shown to be compounds of metals with oxygen: hence “Vitriol of Venus” became “copper sulphate”. He also showed that gasses expand evenly, to fill available space.
In The Narration of Alvar Nunez Cabeza de Vaca, various tribes seem reminiscent to the 1960’s Philip K. Dick classic, Clans of the Alphane Moon. Dick’s science-fiction tale hinges on an associative tendency among varieties of mental patients, leading to kinds of empowerment. It suggests availability of unacknowledged avenues for survival in the face of great odds. There’s also suggestion that societies differentiate to cover all possibilities of psychic space.
From my novel “Dignity, Too”:
Was, Geo wanted to know, tribalism based on a preference for individualized preference, distinction for distinction’s sake, as much as on physical and historical happenstance? Perhaps it was a natural tendency to develop a specialty? Personality types interact in predictable patterns, perhaps map-able in their tendencies, like ‘The Laws of the Motion of Gasses’ by the 16th century Frenchman Lavoisier (beheaded by the revolution for wealth).
“OK, it’s about how much of our behavior might really be made understandable. Sure, and, indeed, really, how much of our history has to do with things way beyond the ken of even most special, shamanistic individuals? Look at it from the example I like: a gas will spread evenly to fill available space. OK?”
“OK – if you’re not confusing people and things.”
“Things are what we can look at, more than personalities. But people of a similar mien, isolated, will diverge like gasses, spreading out, though in people’s case in variety, in character divergence, to fill each possible niche of the human range of character type, emotional proclivity, whatever. The gases don’t diversify, they just spread out, but people can spread out in emotional range. Suppose you take 50 seminarians…”
“Divinity students, right? Take ‘em where?”
“Yeah, right. 50 guys pretty much the same - put ‘em in some isolated place where they’re able to make do and survive. They’re gonna change. One will become more of a clown, another, the heavy or policeman. Some will do more work than others, some are gonna be more artsy. Some will act like bosses, some will be more sexual, some less; some popular, some rejected. Some will become overly assertive, some overly meek. Got the picture?”
“Like, get rid of the class cut-up, and another troublemaker pops right up to take his place? Barbara talks about that: the book Lord of the Flies.”
“Exactly! The way I figure it, among any race, once you’re familiar with them, faces suggest a similar range of personalities, of character varieties and habitual tendencies… the more some things change, the more others stay the same.”
“Gotcha! Ya know, though, the meekest of a really warlike group might still be more warlike than the most aggressive of a peaceful people.”
Clan rivalries, they decided, were a trying ground for the human condition - something most shamans might miss recognizing, for the sake of their necessary orientation to clan survival.
“This mathematician, Kurt Gödel, a friend of Einstein’s, showed how any method of organizing thought, any system, not only includes at least one internal contradiction, but also incidents which, though clearly part of the organizing, or system, can’t be really be accounted for, at least not mathematically. Human tools for grappling with reality are bent and inadequate; there’s more involved than we can possibly conceive. The spiritual aspect to this is, that directions people go in hardly involves just choice – we move along in syndromes. This is something I’m sure many Shaman understands, or understood, though, like me, in non-mathematical ways. They at least realized we have tendencies we can’t reverse.”
________________
On Philip Dick’s imaginary moon Alpha III M2, psychiatric diagnostic groups differentiated themselves into caste-like pseudo-ethnicities. The inhabitants have formed seven clans:
The Pares, paranoiacs, function as the statesman class. Their settlement is called Adolfville (named after Adolf Hitler). It is located within the northern sector of Alpha III M2, and is heavily fortified. This is where the supreme council building is, a stone, six-story-high building, the largest one in Adolfville. They correspond to MegaCorp CEOs.
The Manses are inventive people with mania. They are the most active class, the warrior, Kshatriya, class. They live at Da Vinci Heights, characterized as diverse but disordered, without aesthetic unity, "a hodgepodge of incomplete projects, started out but never finished." This is where Alpha III M2's television transmitter is. Tension between them and the Pares is constant, with the Manses ever trying to stage a coup d'état; they correspond to politicians, “journalists” and uniformed officers in current Earth society.
The Skitzes are schizophrenic. They correspond to the poet class, with some being religious visionaries. The Skitz town is named Joan d'Arc, “poor materially, but rich in eternal values.” Many are musicians, some preachers; some sometimes foresee some things.
Heebs have hebephrenia (disorganized schizophrenia). They correspond to Sudras and/or Untouchables, with settlement called Gandhitown, "an inhabited garbage dump of cardboard dwellings."To the other clans, they are useful only for manual labor. Like the Skitzes, some Heebs are religious visionaries, but occasionally produce ascetic saints (the schizophrenic group produces dogmatists). Some sometimes enjoy putting on entertaining shows.
The Polys have polymorphic schizophrenia. Their settlement is Hamlet Hamlet. They’re the Vaisya caste creative members of society, who produce new ideas. The children from every clan on Alpha III M2 were born Polys, went to their common, central school as Polys, and became differentiated only in their 10th or 11th year., some do not actually have mental disorders at all. They sometimes work as merchants, builders, drivers, farmers or herders, but often avoid the other “tribes”.
The Ob-Coms are obsessive-compulsive. They are clerks and office holders, money-lenders, bureaucrats and ritualistic functionaries, sometimes medics but never with original ideas. Their conservatism balances the radical quality of the Polys and offers stability. The Deps have clinical depression. Their town is Cotton Mather Estates, where they live "in endless dark gloom." They may occasionally orate to crowds that mostly ignore them.
In addition to these groups in Dick’s novel novel, (which I have expanded upon a bit) one can imagine catatonics – teachers, shop-keepers, book-keepers, and sometimes animal breeders. The autistic are sometimes farmers, sometimes librarians, sometimes, temporary intermediaries between the other groups. Nymphomaniacs produce advertising for the Pares and Heebs with enough ambition to occasionally seek paying audiences. Inverts are often soldiers or guards. Masochists serve as maids and garbage collectors. There are of course others, as in POTUS 45, and “Moses” Mike Johnson.
One might also add neurotics, phobiacs, anorexics, pedophiles, hypochrondiacs, klepto- and pyro-maniacs, plus and hoarders, but perhaps sociopathic or psychopathic tribes or “clans” would be quite a stretch, going too far.
______________
In the eastern foothills of the Himalayan “snow” mountains, the concept of a country or socially segregated society remains as unrecognized as it was everywhere 500 years ago. Elizabethan Britain was a kind of a country, and Spain becoming one; the Aztecs had a definite domain and there were others (Ashanti, Mali/Timbucktoo, Ayutthaya, Japan) but within each were largely almost invisible sub-cultures (sexual, philosophical, religious, magical, musical familial and sometimes business). Borders were not delineated or demarked, and could be more related to altitude, vegetation, water (those who farmed on lakes and those who irrigated had very different concerns) than anything else. Who was obligated to who was what mattered; who could be used to fight who. Not geographical borders. Those with armies usually had slaves and those with freedom, ability to blend into shadows. Some worked stone, others didn’t.
In other places, dry Anatolia for instance, some went underground. Some Steppe herders built stone cities they inhabited only in winter. There were water nomads as well as land nomads. The borderland crises of today are artificial compared to the practical flexibility of yesteryear. We have forgotten as much as we have learned.
Adapted from https://laowaizu.wordpress.com/2011/04/02/review-of-edmund-leachs-political-systems-of-highland-burma/ :
Edmund Leach's “Political Systems of Highland Burma” (1954) challenged theories of social structure and cultural change. Leach was "fiercely critical of generalizations from one society to a narrative about 'politics' in so-called 'primitive societies'". This book about the Kachin and Shan of Northeast Burma, a region of hills and valleys which the author refers to as the “Kachin Hills”, is classic of anthropology and special because rather than a history of an “ethnic group” or “tribe” it is a history of a region. The people who live in the hills speak different languages, wear different kinds of clothes, and live in different kinds of houses, but understand one another’s ritual. Leach explains his idiosyncratic definition of “ritual acts” as ways of ‘saying things’ about social status. He claims that since the ‘language’ in which these things are said is common to the whole Kachin Hills Area, we are justified in treating the entire region as a unit. He states, “the Kachin seem to value political independence more highly than economic advantage. …in [some area where 94 out of 143 villages contained less than 10 households] it would certainly have been to the economic advantage of this population if it had lived in larger communities in more accessible situations, but the preference was evidently for independence above all else”.
Leach provides a lot of evidence against treating linguistic, ethnic, cultural or kin groups as clearly-defined, exclusive and internally consistent. Though the book is about “the Kachin and Shan”, he does not see them as different in any essential way. Instead, he sees valley and hill societies as economically inextricable and culturally symbiotic. The book begins with an account of an old man who for 70 years had been both Kachin and Shan. His argument isn’t based on viewing social systems as stable through time, but, quite the opposite: social systems are unstable and “what can be observed now is just a momentary configuration of a totality existing in a state of flux.” He provides documented examples of groups who change their language, ethnic identity or political structures over time.
Social scientists require unambiguous terminology for description and analysis, but since all the words we commonly use have various connotations and implications, one “adopts the normal scientific procedure of inventing a language of special terms which have no meaning at all other than that with which the scientist endows them. Such expressions as exogamy, patrilineage, status, role, etc., which are used by anthropologists to describe a system of structural relationships mean just what the anthropologist says they mean, neither more nor less. Consequently structural systems as described by anthropologists are always static systems.”
“Kachin” was originally a classifier like “Hu” or “Man” in Chinese, i.e. vaguely referring to “barbarians” of a certain geographical area. The Kachin are actually an ethnic affinity of several distinct tribal groups, including Rawang, Lisu, Jingpo, Zaiwa, Lishi and Maru, perhaps also Nu and Derung - each known for their disciplined fighting skills, complex clan inter-relations, craftsmanship, herbal healing, jungle survival skills, and fierce independence. There is no more a Kachin tribe than there is a Sioux tribe..Originally the term was a cultural and geographic referent, not a linguistic or ethnic one. However, Leach notes that from 1900 onwards the name began to be increasingly interpreted in linguistic and ethnic terms. The Kachin region contains 4 major linguistic groups, Jinghpaw, Maru, Nung, Lisu. Tai (the language of the Shans) and Jinghpaw speakers have always held power disproportionately in the region; language has political and economic implications. Leach describes the Kachin highlands as politically and socially always in flux, floating between two “ideal social models”, Gumlao and Gumsa. The greater part of this book is consumed in the articulation and analysis of these two social models. For the moment they can be encapsulated as follows:
Gumlao: essentially anarchistic, equalitarian, does not believe in social stratification by lineage, chiefdom, etc., while Gumsa is a “compromise between Gumlao (democratic) and Shan (autocratic) ideals” and assimilates Shan ideals more and more until they feel they “have become Shan”; with complicated hierarchical relations between clans/lineages, and chiefs, etc. The Shan are loyal to a place, not a kin group; the Lisu are opposite to that.
Few, if any, societies are purely Gumsa or purely Gumlao, but rather somewhere between the two. Gumlao areas are especially linguistically diverse. Leach mentions a village cluster called Hpalang with no less than six different dialects spoken as “mother tongue” in a community of 130 households!
Kachins trace descent patrilineally, with one or multiple surnames from fathers. Everyone in village with a common surname is considered close patrilineal kin, of one ‘household’ (htinggaw). Relationships between individuals are determined by the relationship between their respective lineages. Lineages are ordered hierarchically, and each lineage has long-term on-going structured relations with at least two other lineages, which are denoted by the relative terms mayu and dama. Men may not marry into their dama, women may not marry into their mayu. (If the Johnson family is mayu to the Roberts family, then the Roberts family is dama to the Johnson family. Johnson men may not marry Roberts women, but Johnson women are expected to marry Roberts men. To not do so would be an insult unless a symbolic price is paid beforehand. Johnson men are expected to marry Smith women, the Smith family being mayu to the Johnson family, etc.). The highest ranking lineage in a village will most likely have their mayu lineage in another village so as to maintain their position of superiority. Therefore, the top ranking linage accepts women from lower lineages, and sends their women outside the village to another lineage which ranks higher. Sometimes (esp. in Gumlao society), there’s a circle, where A is mayu to B, B is Mayu to C, C is Mayu to A etc.
Political and religious office:
Leach presents very strong, objective evidence that the ways we intuitively think of the identity and cohesion of ethnic groups (and in fact social groups in general), is wrong. The intuitive way of viewing ethnic groups is as a coherent group, with clear boundaries delineated by language, culture, heredity, or some other “objectively observable characteristic”; ethnicity is “primordial”. As with “nationalism”, authors have tried to provide a single concise definition that encapsulates the idea of ethnicity, while simultaneously distinguishing it from all other units of social organization. This may be a fool’s errand as no social grouping (national, cultural etc.) is distinct in essence, but merely in the ways they pretentiously manifest. Ethnic identity (and for that matter national identity, subcultural identity, gender identity, etc.) is socially constructed, a matter of self-ascription, and ascription by others in social interaction. In this way, symbols like language, accent, hair style etc. are hardly the essence of a group, but rather symbols used to distinguish membership. Counter-intuitive though it may seem, there is no such thing as an “ethnic group”, simply because no group is ever defined on just one symbol. Ideas of kinship or common descent are only one aspect of the group’s identity, and there’s no reason to privilege one above all others, even if group members themselves believe it to be a most important or even the only distinguishing characteristic.
Unlike previous anthropologists, Leach doesn’t a priori assume that Kachin and Shan society are two separate social systems. Instead, he argues “in any geographical area which lacks fundamental natural frontiers, the human beings in adjacent areas of the map are likely to have relations with one another – at least to some extent – no matter what their cultural attributes may be…… cultural attributes such as language, dress and ritual procedure are merely symbolic labels denoting the different sectors of a single extensive structural system.”
The lowlands and the hills are a single, codependent economic system. Hill agriculture consistently does not produce enough staple crops, and this shortage must be made up for with trade with the lowland paddy states. The paddy states rely on a rich variety of goods collected from the hills, especially elites, who rely on prestige goods from the hills which serve as symbols of their elite status (this seems similar to the agriculture-pastoralism relationship). Thus, “it seems to me axiomatic that where neighboring communities have demonstrable economic, political and military relations with each other, then the field of any useful sociological analysis must override cultural boundaries”.
Leach insists that language groups cannot be taken to be hereditarily established or stable through time, and provides several examples of specific communities whose language changed over the course of a century. Some villages seem to be very conservative and stubborn in using one language when groups all around them use another language, while others are almost “as willing to change their language as a man might change a suit of clothes”. Leach’s explanation for this is couched in terms of his view that the choice of language is an active, meaningful social choice. He sees social behavior as primarily used to determine, negotiate, or affirm positions in society. “(it is) necessary and justifiable to assume that a conscious or unconscious wish to gain power is a very general motive in human affairs… Individuals faced with a choice of action will commonly use such choice so as to gain power.” But how ‘commonly’ is commonly? What defines a “choice of action”? To assume, as Leach seems to do, that all behavior is both purposeful and calculated not only precludes the possibility of altruism, it also ignores the large element of randomness in human behavior. It also begs question of heredity vs. environment and even of free will. Chemical “imbalances” DO exist, so does madness, but we all like to believe in the possibility of at least some self-control.
_______________
So. River dwelling mahouts differ in personality from nomadic hunters who easily carry all they need when they move away from a soiled mountaintop haven to a new, unsoiled one. Valley rice farmers cultivate with a different degree of co-operation than mountain terrace dry-rice farmers. When a Jamaican flees the beach for safety in high hills, how does that impact on personality? Do we sometimes form personality aspects mostly to stand out from others? Might one day there arise a pre-cog tribe? People more able to anticipate responses than others? Shape-shifters able to make themselves appropriately attractive, or ugly, to whom they wish? Mind influencers who easily convince those near them to whatever is clever by them? And can influence the perceptions and even active personality of any near enough? Telepaths? Weather influencers?
The sea-shore differs from the desert and the wily from the strong. Some live in cities, some of us despise cities. One ability serves sometimes, another ability serves better other times. Homogeneity is weakness.
In The Narration of Alvar Nunez Cabeza de Vaca, various tribes seem reminiscent to the 1960’s Philip K. Dick classic, Clans of the Alphane Moon. Dick’s science-fiction tale hinges on an associative tendency among varieties of mental patients, leading to kinds of empowerment. It suggests availability of unacknowledged avenues for survival in the face of great odds. There’s also suggestion that societies differentiate to cover all possibilities of psychic space.
From my novel “Dignity, Too”:
Was, Geo wanted to know, tribalism based on a preference for individualized preference, distinction for distinction’s sake, as much as on physical and historical happenstance? Perhaps it was a natural tendency to develop a specialty? Personality types interact in predictable patterns, perhaps map-able in their tendencies, like ‘The Laws of the Motion of Gasses’ by the 16th century Frenchman Lavoisier (beheaded by the revolution for wealth).
“OK, it’s about how much of our behavior might really be made understandable. Sure, and, indeed, really, how much of our history has to do with things way beyond the ken of even most special, shamanistic individuals? Look at it from the example I like: a gas will spread evenly to fill available space. OK?”
“OK – if you’re not confusing people and things.”
“Things are what we can look at, more than personalities. But people of a similar mien, isolated, will diverge like gasses, spreading out, though in people’s case in variety, in character divergence, to fill each possible niche of the human range of character type, emotional proclivity, whatever. The gases don’t diversify, they just spread out, but people can spread out in emotional range. Suppose you take 50 seminarians…”
“Divinity students, right? Take ‘em where?”
“Yeah, right. 50 guys pretty much the same - put ‘em in some isolated place where they’re able to make do and survive. They’re gonna change. One will become more of a clown, another, the heavy or policeman. Some will do more work than others, some are gonna be more artsy. Some will act like bosses, some will be more sexual, some less; some popular, some rejected. Some will become overly assertive, some overly meek. Got the picture?”
“Like, get rid of the class cut-up, and another troublemaker pops right up to take his place? Barbara talks about that: the book Lord of the Flies.”
“Exactly! The way I figure it, among any race, once you’re familiar with them, faces suggest a similar range of personalities, of character varieties and habitual tendencies… the more some things change, the more others stay the same.”
“Gotcha! Ya know, though, the meekest of a really warlike group might still be more warlike than the most aggressive of a peaceful people.”
Clan rivalries, they decided, were a trying ground for the human condition - something most shamans might miss recognizing, for the sake of their necessary orientation to clan survival.
“This mathematician, Kurt Gödel, a friend of Einstein’s, showed how any method of organizing thought, any system, not only includes at least one internal contradiction, but also incidents which, though clearly part of the organizing, or system, can’t be really be accounted for, at least not mathematically. Human tools for grappling with reality are bent and inadequate; there’s more involved than we can possibly conceive. The spiritual aspect to this is, that directions people go in hardly involves just choice – we move along in syndromes. This is something I’m sure many Shaman understands, or understood, though, like me, in non-mathematical ways. They at least realized we have tendencies we can’t reverse.”
________________
On Philip Dick’s imaginary moon Alpha III M2, psychiatric diagnostic groups differentiated themselves into caste-like pseudo-ethnicities. The inhabitants have formed seven clans:
The Pares, paranoiacs, function as the statesman class. Their settlement is called Adolfville (named after Adolf Hitler). It is located within the northern sector of Alpha III M2, and is heavily fortified. This is where the supreme council building is, a stone, six-story-high building, the largest one in Adolfville. They correspond to MegaCorp CEOs.
The Manses are inventive people with mania. They are the most active class, the warrior, Kshatriya, class. They live at Da Vinci Heights, characterized as diverse but disordered, without aesthetic unity, "a hodgepodge of incomplete projects, started out but never finished." This is where Alpha III M2's television transmitter is. Tension between them and the Pares is constant, with the Manses ever trying to stage a coup d'état; they correspond to politicians, “journalists” and uniformed officers in current Earth society.
The Skitzes are schizophrenic. They correspond to the poet class, with some being religious visionaries. The Skitz town is named Joan d'Arc, “poor materially, but rich in eternal values.” Many are musicians, some preachers; some sometimes foresee some things.
Heebs have hebephrenia (disorganized schizophrenia). They correspond to Sudras and/or Untouchables, with settlement called Gandhitown, "an inhabited garbage dump of cardboard dwellings."To the other clans, they are useful only for manual labor. Like the Skitzes, some Heebs are religious visionaries, but occasionally produce ascetic saints (the schizophrenic group produces dogmatists). Some sometimes enjoy putting on entertaining shows.
The Polys have polymorphic schizophrenia. Their settlement is Hamlet Hamlet. They’re the Vaisya caste creative members of society, who produce new ideas. The children from every clan on Alpha III M2 were born Polys, went to their common, central school as Polys, and became differentiated only in their 10th or 11th year., some do not actually have mental disorders at all. They sometimes work as merchants, builders, drivers, farmers or herders, but often avoid the other “tribes”.
The Ob-Coms are obsessive-compulsive. They are clerks and office holders, money-lenders, bureaucrats and ritualistic functionaries, sometimes medics but never with original ideas. Their conservatism balances the radical quality of the Polys and offers stability. The Deps have clinical depression. Their town is Cotton Mather Estates, where they live "in endless dark gloom." They may occasionally orate to crowds that mostly ignore them.
In addition to these groups in Dick’s novel novel, (which I have expanded upon a bit) one can imagine catatonics – teachers, shop-keepers, book-keepers, and sometimes animal breeders. The autistic are sometimes farmers, sometimes librarians, sometimes, temporary intermediaries between the other groups. Nymphomaniacs produce advertising for the Pares and Heebs with enough ambition to occasionally seek paying audiences. Inverts are often soldiers or guards. Masochists serve as maids and garbage collectors. There are of course others, as in POTUS 45, and “Moses” Mike Johnson.
One might also add neurotics, phobiacs, anorexics, pedophiles, hypochrondiacs, klepto- and pyro-maniacs, plus and hoarders, but perhaps sociopathic or psychopathic tribes or “clans” would be quite a stretch, going too far.
______________
In the eastern foothills of the Himalayan “snow” mountains, the concept of a country or socially segregated society remains as unrecognized as it was everywhere 500 years ago. Elizabethan Britain was a kind of a country, and Spain becoming one; the Aztecs had a definite domain and there were others (Ashanti, Mali/Timbucktoo, Ayutthaya, Japan) but within each were largely almost invisible sub-cultures (sexual, philosophical, religious, magical, musical familial and sometimes business). Borders were not delineated or demarked, and could be more related to altitude, vegetation, water (those who farmed on lakes and those who irrigated had very different concerns) than anything else. Who was obligated to who was what mattered; who could be used to fight who. Not geographical borders. Those with armies usually had slaves and those with freedom, ability to blend into shadows. Some worked stone, others didn’t.
In other places, dry Anatolia for instance, some went underground. Some Steppe herders built stone cities they inhabited only in winter. There were water nomads as well as land nomads. The borderland crises of today are artificial compared to the practical flexibility of yesteryear. We have forgotten as much as we have learned.
Adapted from https://laowaizu.wordpress.com/2011/04/02/review-of-edmund-leachs-political-systems-of-highland-burma/ :
Edmund Leach's “Political Systems of Highland Burma” (1954) challenged theories of social structure and cultural change. Leach was "fiercely critical of generalizations from one society to a narrative about 'politics' in so-called 'primitive societies'". This book about the Kachin and Shan of Northeast Burma, a region of hills and valleys which the author refers to as the “Kachin Hills”, is classic of anthropology and special because rather than a history of an “ethnic group” or “tribe” it is a history of a region. The people who live in the hills speak different languages, wear different kinds of clothes, and live in different kinds of houses, but understand one another’s ritual. Leach explains his idiosyncratic definition of “ritual acts” as ways of ‘saying things’ about social status. He claims that since the ‘language’ in which these things are said is common to the whole Kachin Hills Area, we are justified in treating the entire region as a unit. He states, “the Kachin seem to value political independence more highly than economic advantage. …in [some area where 94 out of 143 villages contained less than 10 households] it would certainly have been to the economic advantage of this population if it had lived in larger communities in more accessible situations, but the preference was evidently for independence above all else”.
Leach provides a lot of evidence against treating linguistic, ethnic, cultural or kin groups as clearly-defined, exclusive and internally consistent. Though the book is about “the Kachin and Shan”, he does not see them as different in any essential way. Instead, he sees valley and hill societies as economically inextricable and culturally symbiotic. The book begins with an account of an old man who for 70 years had been both Kachin and Shan. His argument isn’t based on viewing social systems as stable through time, but, quite the opposite: social systems are unstable and “what can be observed now is just a momentary configuration of a totality existing in a state of flux.” He provides documented examples of groups who change their language, ethnic identity or political structures over time.
Social scientists require unambiguous terminology for description and analysis, but since all the words we commonly use have various connotations and implications, one “adopts the normal scientific procedure of inventing a language of special terms which have no meaning at all other than that with which the scientist endows them. Such expressions as exogamy, patrilineage, status, role, etc., which are used by anthropologists to describe a system of structural relationships mean just what the anthropologist says they mean, neither more nor less. Consequently structural systems as described by anthropologists are always static systems.”
“Kachin” was originally a classifier like “Hu” or “Man” in Chinese, i.e. vaguely referring to “barbarians” of a certain geographical area. The Kachin are actually an ethnic affinity of several distinct tribal groups, including Rawang, Lisu, Jingpo, Zaiwa, Lishi and Maru, perhaps also Nu and Derung - each known for their disciplined fighting skills, complex clan inter-relations, craftsmanship, herbal healing, jungle survival skills, and fierce independence. There is no more a Kachin tribe than there is a Sioux tribe..Originally the term was a cultural and geographic referent, not a linguistic or ethnic one. However, Leach notes that from 1900 onwards the name began to be increasingly interpreted in linguistic and ethnic terms. The Kachin region contains 4 major linguistic groups, Jinghpaw, Maru, Nung, Lisu. Tai (the language of the Shans) and Jinghpaw speakers have always held power disproportionately in the region; language has political and economic implications. Leach describes the Kachin highlands as politically and socially always in flux, floating between two “ideal social models”, Gumlao and Gumsa. The greater part of this book is consumed in the articulation and analysis of these two social models. For the moment they can be encapsulated as follows:
Gumlao: essentially anarchistic, equalitarian, does not believe in social stratification by lineage, chiefdom, etc., while Gumsa is a “compromise between Gumlao (democratic) and Shan (autocratic) ideals” and assimilates Shan ideals more and more until they feel they “have become Shan”; with complicated hierarchical relations between clans/lineages, and chiefs, etc. The Shan are loyal to a place, not a kin group; the Lisu are opposite to that.
Few, if any, societies are purely Gumsa or purely Gumlao, but rather somewhere between the two. Gumlao areas are especially linguistically diverse. Leach mentions a village cluster called Hpalang with no less than six different dialects spoken as “mother tongue” in a community of 130 households!
Kachins trace descent patrilineally, with one or multiple surnames from fathers. Everyone in village with a common surname is considered close patrilineal kin, of one ‘household’ (htinggaw). Relationships between individuals are determined by the relationship between their respective lineages. Lineages are ordered hierarchically, and each lineage has long-term on-going structured relations with at least two other lineages, which are denoted by the relative terms mayu and dama. Men may not marry into their dama, women may not marry into their mayu. (If the Johnson family is mayu to the Roberts family, then the Roberts family is dama to the Johnson family. Johnson men may not marry Roberts women, but Johnson women are expected to marry Roberts men. To not do so would be an insult unless a symbolic price is paid beforehand. Johnson men are expected to marry Smith women, the Smith family being mayu to the Johnson family, etc.). The highest ranking lineage in a village will most likely have their mayu lineage in another village so as to maintain their position of superiority. Therefore, the top ranking linage accepts women from lower lineages, and sends their women outside the village to another lineage which ranks higher. Sometimes (esp. in Gumlao society), there’s a circle, where A is mayu to B, B is Mayu to C, C is Mayu to A etc.
Political and religious office:
Leach presents very strong, objective evidence that the ways we intuitively think of the identity and cohesion of ethnic groups (and in fact social groups in general), is wrong. The intuitive way of viewing ethnic groups is as a coherent group, with clear boundaries delineated by language, culture, heredity, or some other “objectively observable characteristic”; ethnicity is “primordial”. As with “nationalism”, authors have tried to provide a single concise definition that encapsulates the idea of ethnicity, while simultaneously distinguishing it from all other units of social organization. This may be a fool’s errand as no social grouping (national, cultural etc.) is distinct in essence, but merely in the ways they pretentiously manifest. Ethnic identity (and for that matter national identity, subcultural identity, gender identity, etc.) is socially constructed, a matter of self-ascription, and ascription by others in social interaction. In this way, symbols like language, accent, hair style etc. are hardly the essence of a group, but rather symbols used to distinguish membership. Counter-intuitive though it may seem, there is no such thing as an “ethnic group”, simply because no group is ever defined on just one symbol. Ideas of kinship or common descent are only one aspect of the group’s identity, and there’s no reason to privilege one above all others, even if group members themselves believe it to be a most important or even the only distinguishing characteristic.
Unlike previous anthropologists, Leach doesn’t a priori assume that Kachin and Shan society are two separate social systems. Instead, he argues “in any geographical area which lacks fundamental natural frontiers, the human beings in adjacent areas of the map are likely to have relations with one another – at least to some extent – no matter what their cultural attributes may be…… cultural attributes such as language, dress and ritual procedure are merely symbolic labels denoting the different sectors of a single extensive structural system.”
The lowlands and the hills are a single, codependent economic system. Hill agriculture consistently does not produce enough staple crops, and this shortage must be made up for with trade with the lowland paddy states. The paddy states rely on a rich variety of goods collected from the hills, especially elites, who rely on prestige goods from the hills which serve as symbols of their elite status (this seems similar to the agriculture-pastoralism relationship). Thus, “it seems to me axiomatic that where neighboring communities have demonstrable economic, political and military relations with each other, then the field of any useful sociological analysis must override cultural boundaries”.
Leach insists that language groups cannot be taken to be hereditarily established or stable through time, and provides several examples of specific communities whose language changed over the course of a century. Some villages seem to be very conservative and stubborn in using one language when groups all around them use another language, while others are almost “as willing to change their language as a man might change a suit of clothes”. Leach’s explanation for this is couched in terms of his view that the choice of language is an active, meaningful social choice. He sees social behavior as primarily used to determine, negotiate, or affirm positions in society. “(it is) necessary and justifiable to assume that a conscious or unconscious wish to gain power is a very general motive in human affairs… Individuals faced with a choice of action will commonly use such choice so as to gain power.” But how ‘commonly’ is commonly? What defines a “choice of action”? To assume, as Leach seems to do, that all behavior is both purposeful and calculated not only precludes the possibility of altruism, it also ignores the large element of randomness in human behavior. It also begs question of heredity vs. environment and even of free will. Chemical “imbalances” DO exist, so does madness, but we all like to believe in the possibility of at least some self-control.
_______________
So. River dwelling mahouts differ in personality from nomadic hunters who easily carry all they need when they move away from a soiled mountaintop haven to a new, unsoiled one. Valley rice farmers cultivate with a different degree of co-operation than mountain terrace dry-rice farmers. When a Jamaican flees the beach for safety in high hills, how does that impact on personality? Do we sometimes form personality aspects mostly to stand out from others? Might one day there arise a pre-cog tribe? People more able to anticipate responses than others? Shape-shifters able to make themselves appropriately attractive, or ugly, to whom they wish? Mind influencers who easily convince those near them to whatever is clever by them? And can influence the perceptions and even active personality of any near enough? Telepaths? Weather influencers?
The sea-shore differs from the desert and the wily from the strong. Some live in cities, some of us despise cities. One ability serves sometimes, another ability serves better other times. Homogeneity is weakness.
Monday, December 11, 2023
Chiangrai Museums
Long ago in a reality almost forgotten, wealth and status was occasionally displayed in “learned cabinets of curiosities” (while imported wild animals were displayed in cages). Chiang Rai has two or three zoos, but nothing to rival Seargeant-major Thawee’s Folk Museum in P’lok (พิพิธภัณฑ์พื้นบ้าน จ่าทวี พิษณุโลก) or either the National Museum or the glorious Wat Phumin murals of Nan Province. We have no sex or barbed-wire museum, but we DO have a Toy Museum (พิพิธภัณฑ์ของเล่นเชียงราย (Chiang Rai Toy Museum), no more to compete with Bangkok’s House of Museums (formally known as Kids Museum, 170/17 Moo 7 Kong Pho Land Village, Soi Klong Pho 2, Salathummasok Rd.) than our Oldies Karaoke could have with Bangkok’s (พิพิธภัณฑ์เพลงเก่า 204, 74 Phatthanakan Rd, Khwaeng Prawet, Suan Luang, Bangkok 10250). But as so much of Bangkok is moving to ChiangRai, that could change.
Chiang Rai DOES have the excellent, private Oub Kham Museum, both an Opium Museum and Hall of Opium (run now by the Office of Narcotics Control Board (Bangkok), a human zoo (Long-neck Karen Village, Nang Lae, near Ban Pa-O), the Cabages & Condoms Hilltribe Museum and the National Museum in Chiang Saen. We also have the rather unique and interesting Plaek Phibun Songkhram House atop Doi Jom Tong, and the Busabok Royal Chariot Hall on GohLoi (อาคารเทิดพระเกียรติ 90 ปีสมเด็จพระศรีนครินทร์, near The Legend). The Rai MaeFaLuang Cultural Park near Rice-box Hill, and Ban Dam in Ban Du almost to NangLae, are not to be missed.
Rajapat U in Ban Du has an art gallery and magnificent weaving display in their own buildings), and there’s a Chiang Saen Lanna Weaving Museum (tel 0-5377-7151-2). MaeFaLuang University boasts the Mekong Basin Civilization Museum and the Sirindhorn Chinese Language and Cultural Center. Atop Doi MaeSalong is the Chinese Martyr’s Memorial Museum, near Khun Sa Old Camp.
Lesser lights are the Lanna Museum at Rongrian Ban SanKhong Yai (SW of RoBan Thai), and the Cultural Hall Museum at Old Town Hall on Singhaklai (between the old jail and Overbrook Hospital, across the street from HorngLuang SaengKaeo Museum of Wat PraKaeo). Long ago we had the Princess Mother 90 Museum, by the huge tree at YMCA and the library, displaying beautiful traditional dresses, which was rumored to be set to reopen. Then there was also a Yao (Iu-Mien tribe) Museum (at 2 locations – Ban Yao Lao Chi Kwai by Ban Huai Tong, Po Tong, off Hwy 1089 (k. 71). Apparently got insufficient traffic.
Lastly there’s the tiny Ban Jalae Hilltribe Life and Culture Museum at Huai MaeSai, which attempted to inform as to Musur/Lahu material culture, of which bamboo is the main ingredient. A green Coleman lantern was displayed when I went there with my Lahu wife, maybe 20 years ago. I don’t think even Ja Thawee has THAT.
Against any criticisms of the limited and propagandistic nature of SE Asian ‘history’ must be held the FACT of European colonization. Without a manufactured narrative somewhat parallel to or reminiscent of the lies Europeans were telling (and largely still tell) themselves, Siam would likely not have been able to remain uncolonized by Europeans. Lanna was lost to the Burmese resulting in an over 200 year historical gap; French “Indochina” lost even more.
Chiang Rai DOES have the excellent, private Oub Kham Museum, both an Opium Museum and Hall of Opium (run now by the Office of Narcotics Control Board (Bangkok), a human zoo (Long-neck Karen Village, Nang Lae, near Ban Pa-O), the Cabages & Condoms Hilltribe Museum and the National Museum in Chiang Saen. We also have the rather unique and interesting Plaek Phibun Songkhram House atop Doi Jom Tong, and the Busabok Royal Chariot Hall on GohLoi (อาคารเทิดพระเกียรติ 90 ปีสมเด็จพระศรีนครินทร์, near The Legend). The Rai MaeFaLuang Cultural Park near Rice-box Hill, and Ban Dam in Ban Du almost to NangLae, are not to be missed.
Rajapat U in Ban Du has an art gallery and magnificent weaving display in their own buildings), and there’s a Chiang Saen Lanna Weaving Museum (tel 0-5377-7151-2). MaeFaLuang University boasts the Mekong Basin Civilization Museum and the Sirindhorn Chinese Language and Cultural Center. Atop Doi MaeSalong is the Chinese Martyr’s Memorial Museum, near Khun Sa Old Camp.
Lesser lights are the Lanna Museum at Rongrian Ban SanKhong Yai (SW of RoBan Thai), and the Cultural Hall Museum at Old Town Hall on Singhaklai (between the old jail and Overbrook Hospital, across the street from HorngLuang SaengKaeo Museum of Wat PraKaeo). Long ago we had the Princess Mother 90 Museum, by the huge tree at YMCA and the library, displaying beautiful traditional dresses, which was rumored to be set to reopen. Then there was also a Yao (Iu-Mien tribe) Museum (at 2 locations – Ban Yao Lao Chi Kwai by Ban Huai Tong, Po Tong, off Hwy 1089 (k. 71). Apparently got insufficient traffic.
Lastly there’s the tiny Ban Jalae Hilltribe Life and Culture Museum at Huai MaeSai, which attempted to inform as to Musur/Lahu material culture, of which bamboo is the main ingredient. A green Coleman lantern was displayed when I went there with my Lahu wife, maybe 20 years ago. I don’t think even Ja Thawee has THAT.
Against any criticisms of the limited and propagandistic nature of SE Asian ‘history’ must be held the FACT of European colonization. Without a manufactured narrative somewhat parallel to or reminiscent of the lies Europeans were telling (and largely still tell) themselves, Siam would likely not have been able to remain uncolonized by Europeans. Lanna was lost to the Burmese resulting in an over 200 year historical gap; French “Indochina” lost even more.
Thursday, December 7, 2023
Haw Lanna Park
Haw Lanna
The Hall of Opium is a good thing: educational, interesting and beneficial. The dioramas readily impart information, with ease. More of this nature should be done.
Much as Angkor Khom culture provided a basis for that of Ayutthaya and KrungThep, ChiangSaen, WiangChai and the hilltops of DoiJomTong and DoiKhaoQuai laid out a platform from which northern SE Asian culture influenced the central plains of Siam and eventually the reality that is modern Thailand.
From Kachin State, SipsongPanna, SipSongChuTai, LuangPrabang and the temple murals of Wat Phumin much insight can still be gained; it is unfortunate and sad that Burmese autocrats have leveled so much of historical importance in Shan State, especially KengTung. And dioramas displaying parallels between the life-layers of teak rain-forest and Lanna cultures with mountaintop Lahu, foothill Lawa, Pa-O and Lua, and valley monoculture rice growing Mon and Shan, could help make history less power-centric. A palace of a half-millennia ago, with huge-wheeled ”quian” (เกวียน), a howdah with weapons and some bamboo abodes would add special color.
Instead of a mono-themed presentation, a much larger vision could do much to foster tourism in a rapidly modernizing world. Tourists want activity beyond looking and admiring, and a cultural park with profitable enterprises can supply that.
A orphanage, old-age home, botanical Tao and Zen gardens, handicraft village, swimming park and lake, petting zoo and IT and research lab (to study addiction, pain suppression, Traditional Chinese Medicine, memory enhancement and ‘detoxification’) plus arrangements for immersion language instruction (Thai, English, Japanese, Mandarin, Cantonese, TeoChew, Lahu-na, Mon) could really provoke interest, even fame.
A farm area, gymnasium, physical therapy station and putt-putt miniature golf course might nicely round things out.
The Hall of Opium is a good thing: educational, interesting and beneficial. The dioramas readily impart information, with ease. More of this nature should be done.
Much as Angkor Khom culture provided a basis for that of Ayutthaya and KrungThep, ChiangSaen, WiangChai and the hilltops of DoiJomTong and DoiKhaoQuai laid out a platform from which northern SE Asian culture influenced the central plains of Siam and eventually the reality that is modern Thailand.
From Kachin State, SipsongPanna, SipSongChuTai, LuangPrabang and the temple murals of Wat Phumin much insight can still be gained; it is unfortunate and sad that Burmese autocrats have leveled so much of historical importance in Shan State, especially KengTung. And dioramas displaying parallels between the life-layers of teak rain-forest and Lanna cultures with mountaintop Lahu, foothill Lawa, Pa-O and Lua, and valley monoculture rice growing Mon and Shan, could help make history less power-centric. A palace of a half-millennia ago, with huge-wheeled ”quian” (เกวียน), a howdah with weapons and some bamboo abodes would add special color.
Instead of a mono-themed presentation, a much larger vision could do much to foster tourism in a rapidly modernizing world. Tourists want activity beyond looking and admiring, and a cultural park with profitable enterprises can supply that.
A orphanage, old-age home, botanical Tao and Zen gardens, handicraft village, swimming park and lake, petting zoo and IT and research lab (to study addiction, pain suppression, Traditional Chinese Medicine, memory enhancement and ‘detoxification’) plus arrangements for immersion language instruction (Thai, English, Japanese, Mandarin, Cantonese, TeoChew, Lahu-na, Mon) could really provoke interest, even fame.
A farm area, gymnasium, physical therapy station and putt-putt miniature golf course might nicely round things out.
Sunday, November 5, 2023
CRLannaLearn&Play
Chiangrai Lanna Learn & Play
Activities
https://www.thailandhilltribeholidays.com/7-authentic-things-to-do-in-chiang-rai/
Archery - https://web.facebook.com/p/Kham-archery-Club-Chiang-rai-100063961695279/?_rdc=1&_rdr
Biking - https://www.wikiloc.com/trails/cycling/thailand/chiang-rai
Chess - https://www.chess.com/club/chiang-rai-chess-club-online & https://web.facebook.com/groups/177545182601308/?locale=ar_AR&_rdc=1&_rdr
Boxing - https://fightersvault.com/chiang-rai-muay-thai/
Climbing - https://www.alltrails.com/thailand/chiang-rai
Carving - https://tuoitrenews.vn/news/lifestyle/20191019/the-art-of-soap-carving-in-northern-thailand/51600.html
Dance - https://web.facebook.com/MYDanceAcademyThailand/?_rdc=1&_rdr
Detox - https://www.moondetoxthailand.com/
Fishing - https://www.thinkthailand.com/enjoy-sports-fishing-in-chiang-rai-province/
Golf - https://www.golfasian.com/golf-courses/thailand-golf-courses/chiang-rai/
Language - https://www.newmandala.org/tongue-thaied-in-chiang-rai/
Massage - https://www.traditionalbodywork.com/thai-massage-courses-schools-in-chiang-rai/
Meditation - https://www.pasaktong.com/en/meditation/
Music - https://locanfy.com/th/melody-house----580560263.html
Soccer - https://www.ywamthai.org/serving-without-borders
Swimming - https://www.tripadvisor.com/Hotel_Review-g297920-d450863-Reviews-YMCA_International_Hotel_Chiangrai-Chiang_Rai_Chiang_Rai_Province.html
Yoga - https://www.thailandnomads.com/top-yoga-studios-chiang-rai/
Other Sports - https://www.eventbanana.com/en/Training/Chiang-Rai/Sport-Arena
Traditional Chinese medicine - https://acupuncture-clinic-5603.business.site/?utm_source=gmb&utm_medium=referral
Holistic herbs - https://en.mfu.ac.th/en-quick-menu/research-and-innovation/research-for-u/research-center-of-excellence/medicinal-plant-innovation-center-of-mae-fah-luang-university.html
Weaving - https://themirrorfoundation.org/mirrorchiangrai/index.php/en/tours/1-day-learning-weaving
https://www.backstreetacademy.com/chiang-rai/874/lahu-homestay-weaving
Organic farming - https://thailandtourismdirectory.go.th/en/attraction/97741
Horse riding - https://chiangraiprovince.org/chiang-rai-tourism/out-door-activites/thai-horse-farm-horseback-riding-in-the-mountains-of-northern-thailand.html
https://www.thailandvillageacademy.com/22-villages/hloyo-community-chiang-rai/
https://thaichurches.org/directory/area/Chiang%20Rai
https://web.facebook.com/chiangraisocialclub
https://www.tourismthailand.org/Attraction/walking-street
https://www.chiangmaitravelhub.com/attractions/chiang-rai-walking-street/#google_vignette
and be sure to check out evenings at the Old Airport runway!
Here's a weird one:
https://www.saltinourhair.com/thailand/chiang-rai/?unapproved=34542&moderation-hash=3e643a62e4d760445a06ad72f125f988#comments
I told them it's "fish-bone valley" not "central fish valley"...
Activities
https://www.thailandhilltribeholidays.com/7-authentic-things-to-do-in-chiang-rai/
Archery - https://web.facebook.com/p/Kham-archery-Club-Chiang-rai-100063961695279/?_rdc=1&_rdr
Biking - https://www.wikiloc.com/trails/cycling/thailand/chiang-rai
Chess - https://www.chess.com/club/chiang-rai-chess-club-online & https://web.facebook.com/groups/177545182601308/?locale=ar_AR&_rdc=1&_rdr
Boxing - https://fightersvault.com/chiang-rai-muay-thai/
Climbing - https://www.alltrails.com/thailand/chiang-rai
Carving - https://tuoitrenews.vn/news/lifestyle/20191019/the-art-of-soap-carving-in-northern-thailand/51600.html
Dance - https://web.facebook.com/MYDanceAcademyThailand/?_rdc=1&_rdr
Detox - https://www.moondetoxthailand.com/
Fishing - https://www.thinkthailand.com/enjoy-sports-fishing-in-chiang-rai-province/
Golf - https://www.golfasian.com/golf-courses/thailand-golf-courses/chiang-rai/
Language - https://www.newmandala.org/tongue-thaied-in-chiang-rai/
Massage - https://www.traditionalbodywork.com/thai-massage-courses-schools-in-chiang-rai/
Meditation - https://www.pasaktong.com/en/meditation/
Music - https://locanfy.com/th/melody-house----580560263.html
Soccer - https://www.ywamthai.org/serving-without-borders
Swimming - https://www.tripadvisor.com/Hotel_Review-g297920-d450863-Reviews-YMCA_International_Hotel_Chiangrai-Chiang_Rai_Chiang_Rai_Province.html
Yoga - https://www.thailandnomads.com/top-yoga-studios-chiang-rai/
Other Sports - https://www.eventbanana.com/en/Training/Chiang-Rai/Sport-Arena
Traditional Chinese medicine - https://acupuncture-clinic-5603.business.site/?utm_source=gmb&utm_medium=referral
Holistic herbs - https://en.mfu.ac.th/en-quick-menu/research-and-innovation/research-for-u/research-center-of-excellence/medicinal-plant-innovation-center-of-mae-fah-luang-university.html
Weaving - https://themirrorfoundation.org/mirrorchiangrai/index.php/en/tours/1-day-learning-weaving
https://www.backstreetacademy.com/chiang-rai/874/lahu-homestay-weaving
Organic farming - https://thailandtourismdirectory.go.th/en/attraction/97741
Horse riding - https://chiangraiprovince.org/chiang-rai-tourism/out-door-activites/thai-horse-farm-horseback-riding-in-the-mountains-of-northern-thailand.html
https://www.thailandvillageacademy.com/22-villages/hloyo-community-chiang-rai/
https://thaichurches.org/directory/area/Chiang%20Rai
https://web.facebook.com/chiangraisocialclub
https://www.tourismthailand.org/Attraction/walking-street
https://www.chiangmaitravelhub.com/attractions/chiang-rai-walking-street/#google_vignette
and be sure to check out evenings at the Old Airport runway!
Here's a weird one:
https://www.saltinourhair.com/thailand/chiang-rai/?unapproved=34542&moderation-hash=3e643a62e4d760445a06ad72f125f988#comments
I told them it's "fish-bone valley" not "central fish valley"...
Tuesday, October 3, 2023
reality
เทพธิดาที่ไม่มีมารยาทก็ไม่ใช่เทพธิดาหรือแม้แต่นางฟ้าถ้าสิ่งที่เป็นส่วนตัวถูกแสดงต่อสาธารณะ เต๋าหรือเต๋าไม่ชอบให้ใครพูดถึง ไม่มีความเป็นโมฆะว่างเปล่าหรือเอกภาพอันหนึ่งอันเดียว คณิตศาสตร์ถึงแม้จะมีประโยชน์ แต่ก็น่าสงสัย ศูนย์และหนึ่งเป็นเพียงจินตนาการ เราอาจสังเกตสิ่งนี้และสิ่งนั้น แต่สิ่งที่เราทำจริงๆ เป็นเพียงการตีความสิ่งที่เราสามารถทำได้จากปรากฏการณ์ภายนอกในขณะที่แสวงหาประโยชน์ใช้สอย
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