Sunday, June 27, 2010

Language, global and local, personal with Some words of local language

ChiangHai Internet Magazine Issue #4

Interview with a Shaman
The Yao, or Eu-Mien, a couple million people who live mostly in Kwangsi Chuang (Guangxi Zhuangzu) autonomous region of China (between Yunnan and Kwangtung), with smaller numbers in Hunan, Yunnan, Kweichow, and Kwangtung provinces, northern Vietnam, north and western Laos, and northern Thailand, speak closely related Sino-Tibetan dialects, but the widely dispersed groups have developed in different directions, adjusting their ways to the environments in which they live. Their religion fuses ancestor worship, animism and Taoism; tribal political structures don’t extend above village chiefs.
My wife’s people, the Lahu-na, prefer to not become bothered in affairs not directly important to their individual lives, and it was only with difficulty that I got her to go along on my interview with a Yao shaman. To her, I was being a busybody, sticking my nose where it had no real business being. Of course, she has a point, but my interest in the Yao pre-dates my interest in her; I have written about them before, and collected their art and handicrafts. And my interest in shamanism predates my knowledge of the Yao.

In the event, it was fortunate that I brought her along, as I eventually needed her help to get the gist of some of my questions across – I simply do not speak Thai like a Thai. My tones are bad, the sentence structures that I choose are often closer to what I would use in English than what a Thai would use, and there are other conceptual and vocabulary problems. My wife can understand what I am trying to say, and I could understand what she said to the shaman, but by the time we were two-thirds of the way through, her help was becoming essential!

The best I can do to present this as an interview is to paraphrase; I had a list of questions written out in English, and mostly was able to follow them, but conversation did wander a bit, and I won’t try to follow all that.

Q. Is there a network of Eu-Mien shamans?
A. Yes, insofar as for getting them to villages which don’t have one in residence.

Q. Do most of them farm too?
A. Yes. Almost all – when they don’t have duties as a shaman, they will tend crops.

Q. Do yao people travel much for ceremonies?
A. No. A shaman will travel, but villagers mostly stay put. A shaman travels when requested to do so.

Q. Is the Chinese spoken by Yao and that spoken by Lahu and Haw Chinese mutually intelligible?
A. Mostly Iu-Mien are multi-lingual, and where there are Lahu people, many will speak Lahu. Yao will learn local language wherever they are, but Chinese has many dialects, and with the Haw, often use of writing is better.

Q. Would a Yao, like a Lahu, utilize the services of a Haw shaman?
A. No. Must be Iu-Mien.

Q. Are there Eu-Mien fortune tellers?
A. Only books about birthdays. And coins for divination.

He showed me the coins – the same ones used for throwing I-Ching (I-Ching, or Yijing, the Book of Changes, is an ancient divination Chinese text; it first explains each line of possible hexagrams separately, then gives an overall interpretation of a whole unit - in cryptic, thought-provoking language). The book the Yao use, which comes from Hong Kong, the shaman said, brought in and sold only during New years celebrations, gives somewhat similar (I’m sure) analyses of possible combinations of 5 thrown coins.
One first holds the coins to one’s forehead and prays, then tosses out the coins one at a time. On the “khwam” side are two very ancient Chinese figures, not pictograms – looking to me slightly Arabic. On the “nai” side are 4 characters looking to me like modern Chinese. The coins, though, are about a century old (round with a square hole in the middle, called cash). All “khwam” is no good, all “nai”, good.

Q. Are some Iu-Mien shaman more animist, others more Taoist?
A. Certainly. But above all, they respect and revere our ancestors.First comes our original ancestor, Pan Hu, then the Three Pure Ones.

Q. Many who revere the Goddess of Mercy Jao Meh Kwan Im won’t eat beans, garlic, onions, beef… and might be completely vegetarian. Do some Yao do that?
A. Not especially, we just respect what is there already, and can ask her for help.

Q. At Ban Pa-duah, up above MaeSaliong Nigh, there’s a Yao shrine at a mountain spring. Do Yao believe in “Jao Tii” spirits of the land?
A. Because people lived where Yao came to, before we arrived, we must respect those buried wherever we are. But these don’t travel with us if we go elsewhere, as our ancestors do.

Q. How much, and how well, do young Yao still honor and respect, and observe, their traditions?
A. Quite well, but it depends on the parents, how much they observe the traditions.

Q. How do Yao feel about Farang NGOs?
A. Pay no attention.

Q. Is there much pressure to assimilate and be more like the Thai?
A. Only so-so. Students must wear school uniforms, but are still Yao at heart.

Q. Can some people tell what village a piece of Yao cross-stitching comes from?
(It's claimed this could be done with Laotian weavings, but I've not verified that)
A. No.

Q. Do the Christian yao still cross-stitch?
A. No.

Q. What makes a shaman? Is it just by choice? How does one become one?
A. Every year, once, two villages get together and sacrifice a big pig, and invite the ancestors to eat, and drink pure rice wine. We burn paper money (etc) and a Great Teacher will see who is interested to learn. Our Great Teacher comes from Ban Po Ba Kaem. He only speaks Yao, and the ancient special language, or dialect, of our shamans. Mostly it is up to success in study, but can also depend on personality.

By this time, my wife had bought a piece of the shaman’s wife’s cross-stitch, our boy Eugene (sounds like Thai for “live in China”) was finished munching on chips, and it was time to go, so I expressed my thanks, was invited to visit again, and told how useful my wife had been in facilitating communication!

To initiated Taoist priests, the many gods are manifestations of the one Dao. Ritually trained to know the names, ranks, and powers of important spirits, and to ritually direct them through meditation and visualization, educated believers know a complex theological system. Communal rituals has two levels: a priestly level, guided by meditation and observed by major patrons, and a public, theatrical level, performed by lower ranked assistants. Meaning is portrayed through visible action, i.e. climbing sword ladders or releasing floating lanterns. A ritual has subtle metaphysical-mystical structure for theologians, and visible dramatic structure for lay viewers. A shaman is often seen as having both magical or prophetic powers, indicative of spiritual attainment. They are believed able to heal, restore vitality, predict the future, read men's souls, and act as stewards of a system of moral retribution. Often non-conformists who embody different values and life-styles, their strict sense of moral retribution yet reinforces social values.
To the Yao, powerful forces, emotional states and roles or forms of success not only work through us, but in a way create us. In another way, they dream themselves, through us. These kinds of archetypes vary from society to society, creating tensions, potentials, tendencies and self concepts. For the Yao, gatekeepers, sheriffs, judges, bailiffs, guards, jesters, magistrates and department heads – bureaucratic forms most villagers have little experience of – formed a heavenly hierarchy while informing about a wider extent of social roles.
If it all sounds naïve and childish, primitive or like a role-playing game (Dungeons and Dragons), well, you’re partially right. But I will submit that none of us are wiser, or more advanced, than the Tao de Jing, or even understand it all that well, and any method of gaining a better approach to its wisdom has advantages. The Yao may not study the primer of Tao, but the seem to me to do better, by living its teachings, and not re-creating an image of their heavenly bureaucracy here in their Earthly lives. Thus maybe doing a little better than the rest of us.

A very few Yao words:
Yes tzèy-nyeh
No my tzèy
Thank you lent zing
Excuse me taw
How are you? May yem long nye
Good long
How much for it? Bòa tsèer

Pan Hu

The Three Pure (or Pelucid) Ones

Cross-stitch from a pair of Yao women's pants

It’s unnecessary to tout the importance English language has attained, but in presenting some local vocabulary which may well become all but forgotten within my young son’s lifetime, I wish to supply some context.
Many mourn loss of linguistic diversity - in the manner of mourning loss of biological diversity, and there is reason to that. But surely linguistic diversity is less important than biological, and even more difficult, to retain. Still, it’s a shame that the various lingos of the Golden Triangle area remain so inaccessible (as do so many others). Surely native speakers would be more likely to retain their unique way of speaking, and seeing the world, if at least some others would take interest in using it too, besides for trying to convert them to Christianity? I’ve met a few Farang speakers of the Thai northern dialect (Pasa Neua, or Kham Muang), and a couple who speak Akha. But T’ai Leu, Lisu, Yao? No. I’ve read that some CIA operatives spoke Hmong, but surely it wasn’t many; I doubt even 20.

Mandarin Chinese, spoken in all of China north of the Yangtze River, and much of the rest of China, too, is the native language of about 870,000 people. The Wu variety of Chinese, spoken by about 100 million, mostly in Kiangsu and Chekiang Provinces, is the language of Shanghai, the commercial hub of the country, and T'ai-chou, Ning-po, Soochow and Wen-chou. Cantonese, or Yüeh, the Chinese spoken in Kwangtung and southern Kwangsi provinces (including Canton, Hong Kong and Macau), has retained more features of Ancient Chinese than other forms. A majority of Chinese emigrants may be from areas where Cantonese is spoken, particularly central and western Kwangtung, and these about 80 million Cantonese speakers may control as much money as do Japanese speakers (127 million), but that extent of power is certainly no longer what it once was. And the relative ethnic homogeneity prevailing in Kwangtung stands in contrast to its great diversity of dialects: there’s considerable linguistic variety around Canton, with eight major dialects from the population center alone. Hakka dialect predominates in the north and northeast of Kwangtung, and Min-nan (or south Fukien dialect) is spoken along an eastern coastal area around Swatow. In addition to these Han dialects, there’re languages and dialects of several ethnic minorities, including Yao.

English may be spoken by over 500 million people, more than any other language than Mandarin. Not only do English speakers control more money than do Mandarin speakers, they control global transportation and communication, banking and finance, and the majority of important journals and institutions of science and technology. But let's not forget, behind every great fortune lies a great crime (and all)...
The next most important languages, Spanish and Hindi, trail behind with somewhere in the neighborhood of 400 million speakers each.
Spanish is spoken by well over a quarter billion people - in Spain, the Americas, and Africa; thus, just it’s a bit more important than Bahasa Indonesia/Malay and related lingos of Indonesia, Malaysia, Brunei, the Philippines, Taiwan, outlying parts of Madagascar, and the Palau and the Mariana Islands of western Micronesia. Its core area is Indonesia, Malaysia, and Brunei, but Indonesia has over 250 distinct languages. Most of the people are Malay, and speak languages of a Malayo-Polynesian base; Bahasa Indonesia evolved from a Malay dialect and has much in common with other Malay dialects, and so long served as regional lingua franca. A relatively simple trade language, not associated with a dominant ethnic group, Bahasa Indonesia has been a strong force in national unification, and is now learned by all children in school (local languages are the medium of instruction for the first two years, then Bahasa Indonesia is used for the remaining years). In 1972 a uniform revised spelling was agreed to between Indonesia and Malaysia, to improve communications ad so that literature could be more freely exchanged between the two countries. Indonesia’s population over 230,000,000; Malaysia’s about 27,500,000, and Burnei’s about 350,000; so, not quite as many speakers as Spanish.

Next in importance (in my estimation) comes Arabic (over 200 million speakers), then Russian (maybe 150,000 speakers), and French (130 million). These days, with but eight languages, one could do quite well, almost anywhere!

It was amazing to find (googling language speakers population) that only between 20 and 30 million Thais should be considered native speakers. There may be no more than 45 million fluent Thai speakers! The rest speak Lao, Khmer, Pasa Neua, Malay or Yawi, T'ai Leu or other tribal languages, Mon, Burmese or Chinese, particularly the Teh Chew dialect. This may be a big part of the problem the Bangkok-centric government is having...

Part of the reason smaller languages are disappearing is their lessening utility; a language used by hunters refers to game, its consumption, and patterns of nature now subject to as great change as has access to game. The protective specialization which gave rise to them offers significantly less survival advantage. But flexibility, fluidity and adaptability are advantageous, and dialectical aptitude can certainly have advantages.

With apologies for lack of any particular order, some local words:
Some Lahu-na (once the lingua franca of the area):

Nice to meet you Ahwiipah chay sahlah (to an older male)
Oh nii pah chay sahlah (to a younger male)
Ah wiimah chay sahlah (to an older woman)
Oh niimah chay sahlay (to a younger woman)
Ah pu joh chay sahlah (to an old man)
Ah pii joh chay sahlah(to an old woman)
How are you? Che sa lah (or lay, for ‘red’ lahu-nyi)
Are you tired? huh jah leh
Thank you O bon ooh jah
Help Nah a suu gah lah
Make a joke da ku-ku way
Sing a song lay koh ka!
The border (at Burma) mii tzu
Restaurant a tzu haw guh
Eat ja!
Insect pu hah (gu)
Not feeling well mah chay sha
Name oh meh
What is this chi a toh ma lay
I don’t know ma shi
I want to know suu ga way
Stop, wait tii kuh jay
No problem fah ta! suh
Problem gah jo way
Love ha!
Angry gee-it, or, buut ja
Li hat ya; hat vey
Hurt nah-ja!
Can pay aw layah
How much tao dai cama-lay
Tea lah
Dark na! geh na-hu
Fire a mii tu way
Hot ho ja!
Spicy ah pii peh ya
Clothes ah po!
Road ya! kaw
Go ha! gay!
Stay cho! kah chay
Have joh way
Here cho! gah
Midnight day chin knee
Day nèe
Water ee-gah
Boiled water booh vey eek-cah
Cold liit' jah
Slippery chat-yah
Dirty cha! cha-eh
Old oh-pii
Baby yah-ae
Lover choh-ha
Lost the way may-oh; may po
Walk yuu-way
Alcohol zzuh (falling tone)
Sleep zzuh' (rising)
Blanket ah-bu!
Danger a lot chi mah-na
Happy ha-lay-ja
A lot chi mah-na!
Yes yo
No ma
Thank you oh bon ooh jah
Excuse me oh bon tay-lay
Cannot (day) mah peh!
Where co ga lay
I don’t understand chaw ngà mah sheè
What is your name no toh mah meh veh lay
What a too mah lay
Altar toh mah lay
Wash (face) (meh!fuh)suuh!peh tu guh
This way tchay day djah
That way oh day djah
Headman ka-tche
Tomorrow so-pò
Food jah-do
Thirsty it!gah nam; it!gah muah
Headache oo-coo na vay
Pain na vay
I want to buy nga vuh vei
Want huh-gah
Far uu-jah
Near chu fu neh
When koh tah laay
Now (sa)tii-kuh
Good Da-jah
I can help Nga gah-vay
Rest room kay kuh yay
Village ka! koh
House yay
Good da! way
Come here cho gah lah
Go away chi fu fu geh
Battery tjit su mah hey
Telephone suu-tii (using Chinese)
Where can I find a restaurant a tzu awe pah! Aw-guh koh ga! joh lay

And some Kham Muang:

How are you? Pen yang dai pong, or, sabai dii goh
Nevermind bah bpen yahng
Thank you yindii
Help chuay gaam; chuai noi
Make a joke oo! len
Sing a song hong plaeng
The border (at Burma) lai na
Restaurant han ahaan
Eat kin gau
Insect maeng
Not feeling well meuy
Name ju
What is this an-yang nii
I want to know khai huu
Don’t know bah huu
Are you tired? It! goh
Fun meuan (falling tone)
True da-ta (rising tone)
How much tao dai
Much, many, a lot (f)jaht-(h)nuk
Do, make nyia
Can dai gah
Love yu nim-nim
Stop, wait yahng
Bed sa-lee
No problem bam ii ban ha
Angry gee-it
Flat tire yang hua
Have you got something? Mii an-yang goh
Now bah diao nii

These are things I’m only just begun in my explorations of; things unfortunately difficult to find the time and energy to get around to, but I do hope my efforts to familiarize myself might make the route easier for at least a few others.

But remember, knowing a person’s name may give you some power over them, but knowing, and using, their language poorly, might give them some power over you!

Just recently, parking my bike in front of a crowded e-mail shop and helping young Eugene off, I got a "Thai tattoo" on my leg when it touched the exhaust pipe. I won't provide a picture of that, but am posting some others:

some tattooing equipment

a protective tattoo

a power tattoo

a woman's prison-made tattoo

divination-structure rasami

and from a temple painting, a scene of Olden Times:

Saturday, June 12, 2010

Issue #3

Having become somewhat of an aficionado of the surreal, a young man of only 52, interested in art, architecture and old Bavarian mechanical clocks, learned of ChiangRai’s new clock tower. He considered going to see it, and became determined to do so when he learned that he could also witness lots of pre-feudal superstition, associated tattooing, and, better yet, photograph long, long lines of sweaty tri-shaw drivers pedaling dozens of rich tourists, seated uncomfortably, slowly around.
Having studied photography, journalism and cinamatology at university, and gotten work with UPI and some other three-initial groups involved in information gathering, and having put in 30 years, he felt free to do as he liked. Right nearby the extravagant clock-tower, replete with light-show, music and early evening crowds of eagerly expectant viewers, at the Stop-N-Seven convenience store, he noticed wives on sale, on the installment plan even. His job having demanded too much travel for any social stability, and internet dating never having seemed reasonable, he was interested to find that now, here, he could not only meet potential mates face-to-face, but bargain towards an agreement (while a bargaining-time meter ran, at a higher rate than internet connection, certainly, but still reasonable enough). One could even joke with others who were similarly bargaining! It was thus that he was told how, to many locals, buying a wife meant earning good karma, as it wasn’t just helping a poor person, but a whole family. At first all this was just a way, having seen the clock, to pass the time, but soon it became rather engaging, and then he got engaged.
It didn’t take long before he’d met a pretty lass who spoke English with an Italian accent. They didn’t find a lot to talk about; she had a pronounced tendency to ask, “Have you eaten yet?” and “Can I ask you (for) something?”… but the smiling at each other was easy. Finding ChiangRai to be low-stress, low-cost and locally oriented (and thus safe from much of globalization’s havoc), he’d begun to conclude that it might well be a safe retirement haven. It certainly seemed a place where achievement was hardly necessary, and never important. He figured he’d about a half-million US to expect from his pension, and so was in a pretty good bargaining position. There seemed to be plenty enough other people to talk with; mostly, he kept quiet about his past, except when drinking too much, and few took other drinkers’ personal claims very seriously, anyway. Low levels of consequence from past involvement seemed another really big plus, and so, before long he found a nice house and had a combination marriage and house-warming party.
Too keep busy, he first tried volunteer work and a fitness program, but quickly tired of them, and was soon back at the bars. His wife complained bitterly, commenting, “Tiao gaeng” – a fairly untranslatable phrase. “He sure knows how to go out and have fun” just can’t sufficiently denote the measure of distain forcefully implied in just those two words.
So he tried the churches, and then organic gardening, then the bars again, and beer with TV, then meditating in a temple cave, but nothing replaced the obligations of his earlier life.
Nothing, that is, until he re-found access to the surreal, in use of the internet all day.

Sangkalok (Sawankhalok) ware

Sukhothai potters learned from Chinese masters and began making beautiful glazed ceramics in the time of King Ramkamhaeng. Sangkalok style pale blue or off-white porcelain with designs of flowers, foliage and fish painted beneath the glaze, were made at Sukhothai’s sister city Si Satchanalai and later, Kampaeng Phet. Most were bowls and plates, but some sangkalok ware was used for architectural decoration; much was exported to countries throughout Asia (mostly to China, but even to Japan, the Philippines and Indonesia), making Sukhothai the center of a trade empire and perhaps the most important producer of ceramics in Southeast Asia for a time (up to the 16th century). Produced also were “Sangkhalok dolls” (statues that may have been toys), beautifully decorated storage jars, temple roof tiles, and religious sculptures.
The Khmer empire had begun to weaken after the death of its last great ruler, Jayavarman VII, around 1220. In 1238 T’ai princes seized Sukhothai and Si Satchanalai from the Khmer – one was Pha Müang/Sri Indraditya of Müang Rat (maybe near Uttaradit), who’d been a vassal of Angkor; the other, Bang Klang Hao of Müang Bang Yang (maybe near Sukhothai) had not submitted. Sukhothai was the region’s main Khmer outpost (established about 1150); these T’ai princes (whose ancestors may have lived around Sayaburi &/or further northeast) created a new polity on the fringes of the central plains, at the very end of the Himalayan foothills. Attacked at Tak by a T’ai prince of Mae Sot, a 19 year old grandson (son?) pushed through fleeing troops and defeated the attacking commander, thus becoming Rama the Bold, Ramkhamhaeng. When he became king in 1279, he controlled Sukhothai, Sawankhalok, Uttaradit, Kampaengphet and Tak. In 1253 the Mongols took Nanchao (the north of Yunnan), and in 1287 Pagan; T’ai and Lue/Lawa peoples ceased attacks on one another in order to resist Mongol incursions, and did so successfully. When Ramkamhaeng died in 1298, Sukhothai also controlled Phrae, Phayao, Nan and Luang Prabang. The plague which killed over half of China between 1331 and 1351 may have been the last straw for Angkor, but seems not to have reached Lanna or Sukhothai. Ayudhaya first invaded Sukhotai in 1374; in 1420 Sukhotai accepted vassalage; in 1431 Ayudhaya depopulated Angkor. Phayao soon passed to Lanna, which took Nan in 1449, then Phrae, and Si Satchanalai in 1459. In 1460 the ruler of Chaliang swore allegiance to Tilokaratcha (r. 1441- 1487), greatest of the kings of Lanna, and with him unsuccessfully attacked Pitsanulok and Kampaeng Phet, outposts of Ayudhaya. Almost 35 years of war between Ayudhaya and Lanna (1451 to 1486) weakened the area; Chaliang was taken by Ayudhaya in 1474; Sukhothai tried to retake Si Satchanalai that year, but failed. In 1765 the Burmese, with Shan troops and contingents from Lanna and Lan Sang, advanced through the area, taking all and destroying Ayudhaya in 1767. The kilns became forgotten, and Sukhothai just a small town until revived by tourism. Locals can become violently adamant in their assertion of the importance and extent of Ramkamhaeng’s conquests and importance, greatly exaggerated for purposes of political expediency in dealing with European colonialists.
At the height of commercial success (1400?), over 200 huge kilns lined the banks of the MaeNam Yom near Si Satchanalai. Several, at the Si Satchanalai Centre for Study & Preservation of Sangkhalok Kilns, have been excavated, and can be viewed Wed. – Sun., 9 – 4, admission B30.
A museum in Chaliang displays excavated pottery samples, as does Sawankha Woranayok National Museum (17 km/11mi south of Si Satchanalaitel 055-641571, open 8:30 – 4 Wed – Sun, admission B30). Si Satchanalai National Park covers 213 sq. km (82 sq.miles) and has many waterfalls, caves and good bird-watching. Sawankhalok town, 11 km south of the historical park and 35 K. north of Sukhothai (on Rt 101 near where Rts 1195 and 1048 intersect, at the western end of Rts 1180 and a rail line) offers hotels and guest houses, a riverside restaurant and night market, plus beautiful paa haaat siaw hand-woven textiles of the Thai Puan tribe.

Another business recommendation:
Just northwest of the ha-yaek Mangrai statue a sidewalk restaurant offers one of ChiangRai's best eating deals: inexpensive fried chicken, khao man gai and khao mok gai (like khao man gai, but with lightly spiced yellow rice), with a variety of home-made drinks.

Not much of a photographer, let along nature photographer, I yet believe that if one takes enough photos, one will surely get a few good ones, and in support of this theory, and as I enjoy trying to capture images of things that interest me, I present here some shots of nature in Chiang Rai:

noisy kids toy

dangerous catipiller

buk, reputed to be the world's biggest flower and good for containing ingested poisons


Remorseless, egotistical leaders with zero qualms about doing whatever it takes to get their own way have hardly been uncommon, and remain in quite plentiful supply. They’ve often inspired great loyalty, and have even, sometimes, well rewarded that loyalty – for some. For others, the reward has been death, dishonor or desperation. For little more, in return, than admiration of ability to act with both success and amorality, and maybe nurturance of a wish to be able to act that way one’s self, too.

In the early 1990s, Taksin Shinawatra rose from deep indebtedness to a net worth of $2 billion - on abnormal profits from a government-bestowed near-monopoly on mobile phones. He soon got involved in politics - to strengthen that monopoly. He bought elections, and from 2001 to 2005, his government changed laws and rules to boost the Taksin family business empire (which increased in market value by three times in those four years, to about 1% of the Thai GDP). Prior to 2001, he never showed any interest in the plight of the poor, or rural issues, but found those issues convenient for expanding a power base provided by Chamlong Srimaung. After gaining political power, he utilized extra-ordinary budget measures to centralize control over a fifth of his government’s budget, under his own executive authority, while otherwise also acting openly contemptuous of the democratic process.
Taksin’s policies, with endemic corruption and many conflicts of interest, resulted in increased inflation, trade deficits and massive consumer indebtedness – and thus, contrary to Red Shirt claims, hurt the Thai economy. His personal wealth, meanwhile, grew from a reported half a billion US$ equivalency, to several billion (some – well lots – having been placed in the care of servants and relatives before the assets declaration necessary upon entering politics).
Grandson of Princess Jantip na Chiang Mai, while growing up his family was one of the richest and most influential in Chiang Mai. In 1980, he married Pojaman Damapong, daughter of a powerful police general; within 2 years they were in debt to the tune of $2 million US, due to business failures. Then they entered into a pager and data networking service business, and began to make money, in about 1990 – soon expanding from computer rentals into mobile phones and satellite communications; before his election as Prime Minister, Thaksin's Shin Corp. had become the sole provider of satellite and cellular communications in Myanmar. As PM, he “helped” police intimidate store managers who sold anti-government publications.
In the first three months of his “drug war”, according to Human Rights Watch, 2,275 people were killed; his government claimed that only around 50 of the deaths were at the hands of the police, and took no action regarding those 50. The drug war eventually claimed, officially, some 2,500 lives. A later government’s investigation into the anti-drug campaign concluded that as many as 1400 of those 2500 killed had no link to drugs. Many others who were killed weren’t even counted, as they were hill-tribe people without citizenship (at least one was killed in every hill-tribe village). A figure of 2800 is commonly accepted, but doesn’t include many tortured, and many “disappeared”… And meanwhile, and throughout, sale of precursor chemicals for amphetamine production, from Thailand to Myanmar, continued.
Under Taksin, the Thai Army stormed a mosque (Krue Se Mosque) where protesters were holed up, and killed them all. Then, 84 peaceful Muslim demonstrators at Tak Bai died after the Army forced them, at gunpoint, to lie shackled and prone in trucks, stacked like cordwood. The trucks were delayed from moving; the 84, soon overheating, were crushed and asphyxiated. Taksin claimed to be sure of the death of Muslim lawyer Somchai Neelapaijit, who’d disappeared, allegedly abducted and killed by police for his role in defending alleged insurgents who claimed to have been tortured – but refused to explain why. No-one was prosecuted, let alone punished, for any of these things.
There is, of course, more – but these matters alone amount to much more than what the Red Shirts accuse PM Abhisit of – and so clearly portray a Red Shirt proclivity to hypocrisy.
Is human longing for heroes so strong that psychopathic megalomania is unimportant, when people are provided with hope?

Three single young men meet on a cheap red-eye flight to Bangkok from Dubai; it’s a first for each. Excited at the prospect of adventure, they compare notes and discover each has a room booked on Sukhumvit Road. One, a big Norwegian, has a room on Soi 15. Another, an even bigger Canadian, has one on Soi 11. The other, and Englishman, has one on Soi 10. They share a cab, and, noticing the Robinson McDonalds, agree to meet up there later, have some lunch and then go for drinks.
Each arrives on foot. They eat, go out front and ask a tuk-tuk driver to take them to a go-go bar. There’s only one in Bangkok open at that early hour, and it was only a short walk away, but the driver agrees, takes them up Soi 15, down Asoke, left on Sukhimvit to a legal u-turn, and then back onto Asoke, from where he turns into Soi Cowboy and parks.
“!50 baht,” he says. They each chip in 50, and the Brit asks, “Which place?” The driver points to Toy Bar, and they go in.
It’s dark but cool inside; no-one is dancing, but lots of girls are sitting around. There are no other Farang. “Great,” says the Norwegian. “Yeah, way cool, hey,” replies the Canadian.
The Norwegian orders 3 beers and 3 chasers, and sits down to drink them, while the Canadian is joined to each side by a lady. When they reply in the negative to his inquiry as to whether they might tell him where to buy some ganja, he calls over two more, and asks their names. They ask for cokes, he acquiesces, then proceeds to make the same inquiry all over again.
The Brit, meanwhile, at first expecting that they’d be going rounds and that the Norwegian had bought the first one, has started to scowl, and is thus ignored. He finally orders a beer, slowly sips at it, and finally, in frustration at the Norwegian ordering another 3 beers and 3 shots, and the Canadian moving on to ask two more girls about ganja, asks his erstwhile companions, “Well, what do you guys want to do? Don’t you want to find someone to fight?”

Links to an interesting blog about a recent bicycle trip throuth Chiang Rai:

Monday, June 7, 2010

Issue #2

There may be no connection, in fact most likely isn’t, but it was interesting to see a New York Times article disparaging blogs come out (June 4, 2010, “The Public Editor, Other Voices: What Exactly Is a Blog?”), right after it became perfectly clear to all concerned how completely off the mark was almost all international media reportage of this Spring’s Bangkok turmoil. Democracy protests and class conflict indeed. The legitimacy or illegitimacy of the current Thai government, Thai income disparity as world's greatest (outside of India, Pakistan, Saudi Arabia, Burma and only a few score others… “The haves in Thailand have a lot — the country has one of the most inequitable income distributions in Asia, a wider gap between rich and poor than in China, Malaysia, the Philippines or Vietnam, according to a World Bank report.”). And preparations for warfare in Bangkok’s ubiquitous kiddie-sex zones was even reported (see “What Happens to Thailand's Sex Tourism During the Riots? It takes a lot of violence to drive the sexpats away” by Jessica Olien, June 3, 2010; or perhaps better, don’t), with Pattaya deserted and revolting peasants. Ah well – all that playing at writing must have been fun. White isn’t black, but divides up into a rainbow of all colors, and black is all colors, mixed, so they’re pretty much the same, no? Bath was a town in England before soap as we know it came into being; now it’s various kinds of liquid soap. Some things change, but not that no blame or aspersions will be cast on the incessant promotion of materialism coming from the USA, for over half a century. Nor will mainstream media discuss vote-buying! Nope. They’ll just act to justify pre-held opinions, and to propagate fear, as per usual. Like the bar-girl who lied to a customer (see 1st issue) – just doing a job.

The Lahu

The Lahu, or Musur (Burmese for ‘hunter’) tribe of the central Far East Golden Triangle area, an independent people for whom honor and integrity are integral to society, speak dialects of the Yi/Lolo branch of the Tibetan-Burmese linguistic group, make musical instruments and jewelry, weave and garden, traditionally weeding but little and rarely writing (Lahu written language, related to Burmese, is used mostly for religious purposes – animist religion, until the last century). Lahus link health with purity, prayers, and a great spirit with some control over other spirits, G’ui Sha (who created the heavens), and Ai Ma, his wife, (the Great Mother who created Earth). Lesser deities include house spirits, spirits of mountains and valleys, water spirits and ancestors. Believing G’ui Sha brought the first man and woman out of a gourd, they endeavor to please him with music from gourd pipes, called naw, which they tune to the pentatonic scale. Many Lahu men play the naw, made by putting holes into a dried gourd and adding five bamboo pipes set in with beeswax. They use the naw to “talk to each other” during courting – especially at New Years. Lahu also play stringed instruments and drums, and are famous for their knowledge of magic and herbs; they love entertainment and the easy life.
For a Lahu, to believe words while ignoring opposite action is not only a height of shame, but an absurd hilarity. To a Lahu, ambition is crude, shallow and puerile (I was going to use unsophisticated, but that crudely abused term – arising from an early Greek term with strong connotations of "false", used for prostitution, perversion, mystification, and specious nonsense – could be as misleading as most have found the term 'Sophisticated Lady'). Life is to be enjoyed, and not by having, or ordering, or controlling, but by sharing, participating, and observing. The Lahu exhibit scarce little in the way of pomposity (or even manners; they rarely express hello, good-bye, thanks, please or excuse me), but they can be quite regal, nevertheless.
A short Lahu-na fable: Long, long ago, people had wings but no hands (or, at least, no opposable thumbs), and ate only fruit. They could fly but had no fire. They slept in trees; in the rainy season they were often cold; at night, they just couldn’t stay warm! But a kind of jungle animal, a nocturnal raccoon-like squirrel (in Lahu, fahsu), back then had 5-finger hands, and could make fire. But it wanted to be able to fly up to fruit in trees too. The squirrel used fire he made from hitting rocks together to keep warm, but envying wings, finally a trade was arranged. Mankind became able to make fire, and flying squirrels got to eat fruit.
The moral, that all is a trade, that for everything one gets, one also loses something, might help us all to better understand some of our modern predicament. We’ve been trading away some which we might ought to have wanted to keep.

cartoon on Ban Mae Moh school wall

a great place to be a kid

Acceptance into Thai society

To simply understand, let alone enter into, Thai society, one must understand at least some about Thai power relationships, (and words like pii-nong, kraing-jai, pu-yai, khwam neptue, tam-naeng, nah-tii) and the importance of emphasizing positive feelings. One can learn much by studying up on all the many, various terms utilizing “jai” (heart, as in mind or soul); much less about the many various kinds of smiles in the Land of Smiles. But both are important, and necessary. This is not to suggest that people differ between here and elsewhere, but only that familiarity with the Thai view can be important for getting along with Thais.
Acceptance into Thai society for non-Asians, or maybe better put, people for whom eating doesn’t mean eating rice, is usually quite problematic, and difficult to accomplish at all, even with good Thai language skills. OK, you may say, I’m not interested in society – meaning high society, meaning realms of achievement and recognition, meaning membership in organizations of the polite, upper classes. But one’s always interested in being accepted, at least, by somebody, and anyway, here, for a Farang, that’s usually easy… as a provider, who must only achieve recognition of capacity to perform. The Westerner often comes with pre-conceived ideas of love and respect, of “winning hearts”, but here, as in many an elsewhere, it’s anticipated future contribution which really counts. One doesn’t get to rest on laurels from a big victory for long, not if one doesn’t get out there and “ruam muh” – join hands in the work to be done.
So, a retiree finding a wife on the internet gets introduced to an ever-expanding family, and to ever-expanding needs! A friend of ours has a wife of tribal origins, and hired two others from her tribe to look after their baby - while they fought to acquire the necessary paperwork to get the baby to Europe. “They only used soap in the village, why do they need shampoo now?” he asked. Well, they do – in Rome one must do as Romans do, or suffer being looked down upon and despised. Not good for anyone!
With media barrage, education (well… publicly financed indoctrination?), exposure to others’ recent acquisitions and generally increasing expectations, one can suddenly find need to be quite the innovator, finding work, school placement and even fashion-accessories for people one never anticipated taking under one’s wing… at least not when first contemplating taking up residence here! But it must be gracefully accomplished, or not only is one not popular, but things start to disappear… one’s position, such as it was or might have been, starts to become undermined, and then one certainly will begin to have doubts! Then grave reservations, misgivings, and serious losses.
Without getting into arranged marriage vs. romantic love, let’s just say that part of the glory of mating is the anticipation of gaining something. A gift that keeps on giving! A symbol of success! Hopefully, a relationship that will grow, flowering into a beneficial sharing for all concerned. Which isn’t to say you can’t come and stay here if you don’t take a mate (but you can’t really hope to fit in at all if you don’t).
Who you are here is determined largely by who you support, unless someone is supporting you – and that position is problematical too. A tourist comes and everyone seems happy to make acquaintance; hospitality is extended by beaming strangers and these ideas occur… hey, I have something to offer here! I’m actually even liked here, way more than at home… I can do this. This is what I want.
But does it want you? It’s an old, ancient society, no matter what anyone says about lack of ruins and institutions of great antiquity. Arrangements have been fought out at great expense of suffering and capitulation. Not all is to anyone’s liking… all would like more. Quite as usual. Kind of like home! And best to look at it that way. Yes, you might have something to offer, but no, you’re not the bearer of Western Culture and all that it represents, nor would that mean as much as you might like to think, even were it so. Are our toilets and kitchens really so superior? Is our way of life even as sustainable, affordable, friendly, fun, adjusted to local realities (weather, availabilities, power-structurings, insect and mould life, disease probabilities) or even common emotional needs? I submit, not. Nope – the local ways are tried and true; innovations too often prove problematic in the long run. Sometimes dangerously problematic…
Oh yes, it’s fun to feel a sense of being a savior, a provider, idea-man (or woman). But that, like so much, is just illusion, and temporary. If you really want to stay, you must learn, more than teach. Are you ready for that? If you want to stay, think seriously:
How much can you offer respect, how much do you really have, beyond the desire to exploit? Think seriously about it, for, as you will surely find, you too will be exploited, quite as much as you exploit! Live with it, and learn, and you may well be glad you did, and even come to smile about it!

There are lots and lots of words for smile in Thailand, despite dictionaries sometimes only giving things like roi-yim (yim-yaam, and others, including yim-raraeng, rawy yim, yim-yoh!, prai-yim, yim-kram, yim-prai, yim-ka-ria-ka-raad, yim-jaeng, yim pen, yim-yong, yim lamai, yim haeng-haeng, yim huei huei, om-yim – my dictionary with the most listings had 13, but that’s 16 beyond the basic yim, a verb, regardless of how less than rigorous Thai grammar might be seen as…). Lao and Pasa Neua (Kam Muang) have similar words, and one could also count to include Thailand’s many languages of over 50,000 speakers: Yawi, Karen, Mon, Burmese, Khmer, Mandarin, Teh-chiu Cantonese, Lahu (Musur), Lisu, Akha, Hmong and Yao (Iu-Mien) – certainly adding a dozen more terms! The Suai people, Sea-gypsies, Lawa, Kamu, Htin and Mlabri Pi’i Tong Luang People of the Yellow Leaves, Farang and Japanese, Korean and Indians add even more, but well, never-mind that.

The smile is perceived in Thailand as being just about the most appropriate reaction to any possible situation. It's used to show happiness, embarrassment, fear, tension, resignation, remorse etc...What the smile means depends on the 'type' being used - out of many possibilities, including:
Yim suan - a joyful, laughing, merry, jolly smile;
Yim taenn nam-tah - an “I’ve just won the lottery” real happiness smile;
Yim-yong - to smile joyfully
Yim prai - to smile radiantly;
Yim-krim and yim-chaeng - beaming happily;
Yim-yaem or yim chaeng - to grin, beam, or smile broadly and cheerfully;
Yim lamai - to smile pleasantly;
Yim tak-tai - a polite smile used with people you barely know or strangers;
Yim cheun-chom - for when you’re impressed, or find admiration for someone;
Yim hai gamlang jai - the smile of thanks or encouragement;
Yim cheuat-cheun - the smile of a winner for a losing rival;
Yim tak-taan - for “I’m sorry, but you’re wrong and I’m right!”
Feun-yim - to force an “I’m smiling even though I don’t want to” smile;
Yim kuh - to simper, smirk, smile wryly or sheepishly, smile to hide embarrassment at unfulfilled expectations;
Yim ye-ah ye-ah – also to smile wryly and/or sheepishly, but more for apologizing and reducing anger, or smoothing over awkward or embarrassing situations;
Saeng yim, yim yang mai jing-jai – a pretend smile, smirk; a simpering;
Yim sai - used in attempt to mask sadness and unhappy feelings;
Yim sao - to smile sorrowfully, with sad face;
Yim mai awk - a smile that doesn’t really come out, despite attempt to make it do so;
Yim haeng - a ‘dry smile’ for placating, as when apologizing for lost luggage, or stepping on someone’s foot; also, to smile mirthlessly;
Yim mii lai-nai - used to conceal evil ideas or feelings, like “I’m going to rip you off and you don’t even suspect it”:
Yim-yoh - used to mock, taunt or laugh at someone;
Yim duai bpak or yim yuh, to behave insultingly;
Yim yi-yuan, yim yuan or yim yua – to smile provokingly;
Yim karia-karaat, and yim yee-yee, to smile wryly and sheepishly, with embarrassment and confusion;
Yim-soo, for situations so bad one might just as well smile as anything;
Prai-yim, a trace of a smile
Om-yim, to smile knowingly, in a mildly amused and patronizing manner, without parting lips.
There should be another for youth sitting in front of the driver of a moving motorcycle – that big smile isn’t really the smile for strangers, and isn’t just for pleasure, but seems to be a smile for meeting the world, a smile to be seen in, seen wearing… a smile to express a pure heart.
One shouldn’t just assume that someone smiling is happy or being friendly; there are many less pleasant reasons for them to do so. But people smiling if you happen to trip up might not actually be laughing at you (yim yoh), but just giving you a yim ye-ah ye-ah to try and stop you feeling embarrassed.

Lanna's Sacred Mountains

Asians, indigenous peoples and Taoists generally revere sacred mountains – places of refuge, where gods and heroes come from; symbols of power and strength, eternal landmarks, and repositories of nature, which provide a kind of encyclopedic reference.
The world is dotted with ‘sacred mountains’ - and northern Thailand has its share. Sacred mountains offer potential connectedness to a sense of source, to tradition, history and legend, and to mysterious power. Mountains are believed to harbor guardian spirits, and inspire respect and reverence. Caves, springs, waterfalls, mountain-tops and great heights all carry an aspect of the spiritual, as can ancient trees and lagoons. Buddha relics are frequently claimed ensconced in ancient jedis (no, not masters of the “Force”, but pagodas, stupas – bell-shaped religious memorials), often located atop high places, places where hermits lived, and powerful animals (representative of forces of nature). Pre-T’ai legendary figures and supernatural beings are remembered in folklore which became incorporated into Buddhism and local chronicles; the mountains give real place to go with story, and resist change more than other geographical features. As Bangkok has no mountains, one was built – PuKhao Tong – the Golden Mount.
Doi Tung is the most famous and visited sacred mountain in Chiang Rai, with royal residence, gardens, zoo, restaurants and tribal villages in addition to temples. My personal favorites are Doi Khao Quai at the south-west edge of ChiangRai City, and Doi Klong Khao (the khao in the first name khao refers to a white buffalo with crystal horns, this second means rice, in rice-box), west of town just south of the river (and the prison). We’ve two Doi Luangs – one with national park and nine-tiered PuKaeng waterfall (10 km. south of Phan), the other between ChiangRung and ChiangSaen, near the Kok River (a mountainous ‘tambon’ administrative region, with highest point in the province). Sleeping Lady Mountain and Lagoon, 7 or 8 kilometers south of Mae Sai, has many shrines in the area, including an interesting new one dedicated to woman’s suffering (near Taam Luang, the province’s biggest cave, and some other caves with other shrines; one has a devil depiction). Doi JomTong, the hill where Mengrai set the original base for his new nation, has a large physical map of the Buddhist universe, and a variety of shrines – some unusual. The hill across the Kok north of Pattaya Noi beach not only has a Buddha cave but a Chinese temple and wonderful natural ambience, great for a wander around. Just west of Mae Sai is a Meditation Point graced by elegant natural beauty and tradition, and along Rt 1129 southeast of Chiang Saen, at K. 49 just south of the Kong River (Mekong) at Ban Sob Cam, are some old temples including Wat Prataat PraNgao with PraBoromTaat and PraTaat JomJan, and Wat PraTaat SongPiNong. What may be the oldest religious memorial in Chiangrai is near Wiang Chai, towards the Kok, in Wat Boran; there is no hill there.
Chiang Mai has Doi Inthanon, with the highest elevation in the country, Chiang Dao (great caves) and Doi Suthep, one of the nation’s most revered sacred mountains. But for mountain lovers, Loei Province is best: PuLuang, Pu Rua, PuKradung and Khao Yot Chi. PuKradung National Park has a beautiful mountain and interesting wildlife; the area reminds me of better aspects of West Virginia. PuRua National Park, bordering Laos, has mountains of sandstone and granite, numerous streams and broad-leafed evergreen forests; climbing this “boat mountain” takes about two and a half hours. On the summit are meadows, pine stands, rock gardens, a view of the Mekong and a Buddha image popular as a pilgrimage site. Sunrises there are spectacular, and to facilitate viewing them, tents available for rent (beware, there’s tigers and bears!).
Malaysia once had much natural splendor; now it has many rubber plantations with dominant modern materialism grafted onto medieval Islam. Thailand’s lush forests and exotic wildlife is almost all gone as well, and the burning in the north distressing. This gets blamed on hill-tribe scapegoats, but it’s really almost everybody is to blame. Cigarettes carelessly thrown from cars, trash burning, brush clearing, a perceived need to limit vermin (naturally dealt with by predators now gone), and materialism over quality of life (as purportedly communist Chinese leader Deng Shau Ping said, “To be rich is glorious”), all contribute. Results include flooding, changing weather patterns, landslides, chemical dependency (fertilizer, pesticides) and water shortages. The tourists who used to flock to the hills to do drugs in hill-tribe villages now go to Laos, but eco-tourism and outdoor adventure remain viable (though yet poorly promoted or supported. Cement is used with gleeful abandon as if a cosmetic, the climate heats up, and what? People learn of consequences?

For a quick approach to some understanding of the teachings of the Buddha, some good advice from the Dhammapada may help: "To speak no ill, to do no harm, to practice restraint according to the fundamental precepts, to be moderate in eating, to live in seclusion, to devote oneself to higher consciousness, this is the Teaching of the Buddhas."
Note that last word. As with other religions, Buddhism has amalgamated teachings from more than one source. No single version of the life of the Buddha is accepted by all Buddhist traditions. That Gautama Buddha is reputed to have attained enlightenment under a fig tree (protected by the serpent king who came to spread his hood above the Buddha and thus shelter him from storms) may be as significant as that Jesus is reputed to have been born of a virgin (like many deities before him). The fig fruit is enclosed (in an inflorescence or synconium, an urn-like structure lined on the inside with the fig's tiny flowers); its unique pollination system involves tiny, highly specific fig wasps, which enter into the hidden flowers, and both pollinate and lay their own eggs. Fig fruits provide both food and traditional medicine; they contain laxative substances, flavinoids, sugars, vitamins and enzymes. However, the sap is a serious eye irritant. The fig is thought of as fruit, but is actually, the flowers and seeds grow together, in a closed receptacle with many small flowers arranged on the inner surface; thus the actual flowers are unseen unless the fig is cut open. Because the flower is hidden, a legend developed to explain its absence; thus, in Buddhist mythology, the flower has been said to bloom only once every 3,000 years. It thus symbolizes events of very rare occurrence, but not a unique one. Buddha had many incarnations, as told in Jataka tales. But the cycle of rebirth, or samsara (literally “wandering”), is relegated to a domain of suffering; the ultimate goal of Buddhist practice is to escape that suffering, which Gautama is reputed finally to have done, becoming “thus gone, worthy, fully and completely awakened, accomplished in knowledge and virtuous conduct, well gone, knower of worlds, unsurpassed guide for those who need restraint, teacher of gods and humans, awakened, fortunate.”
How much all that pertains to Thailand, though, depends much on how one wishes to see things, and it may be quite important to recognize that prayer and magic (religious chanting and incantations for sorcery) utilize the same root syllable, mon, as in wet-mon (magic spells) and suwet-mon (recitation of prayers).

photo by Elayne Warren

Here’s a link to an interesting article on Thai bananas:
G:\The banana, and its many uses.mht

More business recommendations:

Rung Ruang Service (auto-body repair), east out Paw Khun Road from the Mangrai statue at the Ha-yeak, almost to Central Park and the bridge to the airport, on the north side at 90/1 Mu 12, Tambon Ropwiang; tel 053-742592 or 081-5959626. Owner Khun Udom has little English, but provides excellent service, with speed, honesty, good price and always the right advice.

Lawyers: as experience of each and every one I have not, perhaps I shouldn’t say, but my experience if those with offices near the courthouse has not been good. As with water system installers (next), there are always some who clearly have simply too little facility with the work they try to do. Mr. Pairote Boonprasert, just northeast of the Ha-yaek at 126/1 Paholyotin Road, tel. 053-718907 or 081-7248931 (e-mail is not the cheapest, but he speaks some English, and can understand more.

Water systems – one doesn’t need to be an engineer to understand the water systems used here for homes without access to the municipal supply, but it might help. Electric pumps, a tower and holding tank, cleaning maintenance, on-off switching systems and quite a lot of attention to detail are all quite necessary, and results can be much less than satisfactory. I recommend S.B. Water Filter (kruang krong nam), 129/1 Mu 1, Ban Du, about 300 meters south of Makro. 053-703889, 081-0263979 or 081-4723799.

Northern Farm: great frozen salmon and hamburger patties, good cheese and pork chops, and a distinct Farang orientation (but a quite limited, and stagnant, product line). Cashiers often have but little English, but that usually isn’t a problem. On Soi Wat Pranon, well behind the Ha-yaek Bangkok Bank, at 863/6 Pahonyothin Rd., Tambon Wiang, Chiangrai 57000. Tel 053-716618 e-mail

Munic Supply computers and computer repair: 836/16 Pahonyothin Rd., Tambon Wiang CR 57000, tel. 053-718000 - just south of the Ha-yaek, on the east side of the Superhighway.

And the people who got us into our beautiful new home:
"Sawaddee Chiang Rai" - The Northest Pride Realty
Property & Realty service on Chiang Rai
Contact: Khun Toms Duang-Jai Khum Mon-Thrien
( คุณดวงใจ คำมณเฑียร - คุณต้อม )
address: 77/16 PraToo ChiangMai Rd.
Tambon Wiang, Meung District
Chiang Rai 57000
Mobile phone: 086-1903219, 086-6701053
fax: 053-744086


"The Hill-side Design" archetictural service
service to - Property planing
- Building Design
- Construction Drawing
- Building Consualtant

contact: Mr.Sushine Uraives
( คุณสุชาย )
same address as above
Mobile phone: 081-3871145