ประเพณี วัฒนธรรมท้องถิ่น จังหวัดฉะเชิงเทรา ฉบับไทย - อังกฤษ

folk drama show, but now it has becomes a musical band show. (Source : Banpho district (2004) 100 years of Banpho district Chachoengsao province) The Luang Pho Sothorn procession on the waterway in the Banpho district is traditionally performed on the Bangpakong River. The tradition of this procession has usually been conducted with faith and belief of Luang Phor Sothorn for over 100 years, and now has become an important tradition of the local people. It also encourages the local people do the good deeds. The local people live happily and create security for their family members as well as the community. It also helps make countries become better developed, in addition to creating continual respectful way of doing things. àÃ×èͧ §Ò¹»ÃШíÒ»‚Ç´Ñ ¼Ò³μÔ ÒÃÒÁ §Ò¹»ÃШÒí »Ç‚ ´Ñ ¼Ò³μÔ ÒÃÒÁ ä´àŒ ÃÁèÔ μ§éÑ áμ‹ ¾.È. òôùò ໹š μ¹Œ ÁÒ¨¹¶§Ö »˜¨¨ºØ ¹Ñ ¹Õé ÃÇÁàÇÅÒ·é§Ñ Êé¹Ô öõ »‚ μ´Ô μ‹Í¡¹Ñ μÅÍ´ÁÒ·¡Ø »‚ â´Â¤Ø³¹ŒÒ¡Ô¨¨Ò ÇѲ¹Ê¹Ô ¸Ø ä´¨Œ Ñ´§Ò¹Â¡ªÍ‹ ¿‡ÒÈÒÅÒ¡ÒÃà»ÃÂÕ Þ¢¹éÖ àÁÍè× Ç¹Ñ ÇÊÔ Ò¢ºªÙ Ò (Ç¹Ñ à¾Þç à´Í× ¹ ö ¾.È. òôùò) ¹ºÑ ໹š ¤Ã§éÑ áá μÍ‹ ÁҤس¹ŒÒÇÃÕ Ð Ç²Ñ ¹ÊÔ¹¸Ø àËç¹Ç‹Ò¡Òè´Ñ §Ò¹ÇѴ໹š Êè§Ô ·Õè´Õ ·íÒãˌ䴌à§Ô¹ÁÒ ºÃÙ ³ÐÇ´Ñ ÇÒÍÒÃÒÁ ¨§Ö ä´ŒÃѺ໚¹»Ãиҹ¨Ñ´§Ò¹ 㹤ÃÑé§μ‹ÍÁÒ ¹Ñºà»¹š ¤ÃÑ駷èÕ ò àÁ×èÍÇ¹Ñ ÁÒ¦ºªÙ Ò (Ç¹Ñ à¾Þç à´×͹ ó ¾.È. òôùó) ä´àŒ §Ô¹ÁÒÊÃÒŒ §¶§Ñ ¹éíÒ½¹¤Í¹¡ÃμÕ ò ¶§Ñ ໹š û٠¡ÅÁμ§éÑ Í·‹Ù èÕËÑÇáÅзҌ ÂÈÒÅÒ·§éÑ ò ¢ÒŒ § (ÊÁà¨μ¹ Ç²Ñ ¹Ê¹Ô ¸Ø : òõô÷. ñðð »‚ Ç´Ñ ¼Ò³μÔ ÒÃÒÁ) μÍ‹ ÁÒ¤³Ø ¹ÒŒ ʧҋ Ç²Ñ ¹Ê¹Ô ¸Ø º¤Ø ¤Å¼àŒÙ Ë¹ç ¡ÒÃ³ä ¡Å ·‹Ò¹¼¹ÙŒ ÕéáËÅÐ໹š ºØ¤¤Å·¾èÕ Ç¡àÃÒ¤³Ð¡ÃÃÁ¡Òè´Ñ §Ò¹»ÃШíÒ»‚ÇÑ´¼Ò³ÔμÒÃÒÁ¨ÐÅ×ÁàÊÕÂÁÔä´Œ ·‹Ò¹¼ÙŒ¹éÕ໚¹¼ŒÙ ÇÒ§ÃÒ¡°Ò¹áÅйâºÒÂμÒ‹ § æ ¢Í§¡Òè´Ñ §Ò¹»ÃШÒí »Ç‚ ´Ñ ¼Ò³μÔ ÒÃÒÁä´´Œ Òí çÍ‹ÙÁÒªÑÇè ·Ø¡Çѹ¹Õé ¤³Ø ¹ÒŒ ʧҋ Ç²Ñ ¹Ê¹Ô ¸Ø ÇÒ§ËÅ¡Ñ ¢Í§§Ò¹»ÃШÒí »à‚ »¹š ËÅ¡Ñ ãËÞ‹äÇŒ ò »ÃСÒà ñ. §Ò¹»ÃШÒí »‚ μÍŒ §·Òí ໹š »ÃШÒí ¤Í× ¡ÅÒ§à´Í× ¹ ó μç ¡ºÑ Ç¹Ñ ¢¹éÖ ñô ¤Òíè áÅÐ ñõ ¤Òíè ¨ÐàÅÍè× ¹äÁä‹ ´Œ ò. §Ò¹»ÃШÒí »¢‚ ͧàÃÒμÍŒ §à»ÅÂèÕ ¹º¤Ø ¤Å·àèÕ »¹š »Ãиҹ·¡Ø »‚ äÁ‹ ÍÁãË«Œ Òíé à¡Ò‹ ã¤Ãà¤Â໹š áÅÇŒ ¨ÐäÁμ‹ ÍŒ §à»š¹ÍÕ¡ μÒÁËÅ¡Ñ ¡Òâ͌ ·èÕ ñ à¾Íè× ãË»Œ ÃЪҪ¹·ÃҺṪ‹ ´Ñ Ç‹Ò¶Ö§¡ÅÒ§à´×͹ ó ŋСçμŒÍ§ÁÒà·ÕèÂǧҹÇÑ´¼ÒÏ áÁÇŒ ‹ÒºÒ§»Ç‚ ¹Ñ ÁÒ¦ºÙªÒàÅÍ×è ¹ä»à»¹š ¡ÅÒ§à´Í× ¹ ô àÃÒ¡äç Á‹ àÅèÍ× ¹μÒÁ ¤§¶×ÍàÍÒ¡ÅÒ§à´Í× ¹ ó μÅÍ´ä» à»¹š ¤ÇÒÁ Êдǡ㹡ÒÃâ¦É³ÒÍ¡Õ âÊμ˹§èÖ ´ÇŒ  áÅÐ໹š ·ÃÕè áŒÙ ¹¹‹ ͹ Ç‹Ò¡ÅÒ§à´×͹ ó μŒÍ§ÁÕ§Ò¹»ÃШíÒ»‚¢Í§ÇÑ´¼Ò³ÔμÒÃÒÁ ÇѴ㴨ШѴ§Ò¹¡‹Í¹ËÅ§Ñ ËÃÍ× ¾ÃŒÍÁ¡Ñ¹àÃÒäÁ¤‹ íÒ¹§Ö ¶§Ö àÁè×Ͷ֧¡ÅÒ§à´Í× ¹ ó ÇÑ´¼ÒÏ ¢Í§àÃÒ¨ÐμÍŒ §¨´Ñ §Ò¹¨ÐàÅ¡ç ¨ÐãËÞ‹Í‹ҧäáçμŒÍ§¨Ñ´μÒÁÇѹàÇÅҴѧ¡Å‹ÒÇ à¾ÃÒÐÊдǡμ‹Í¡ÒÃà·ÕèÂǧҹ à¹×èͧ¨Ò¡à»š¹Ä´ÙáÅŒ§áÅÐ à´Í× ¹Ë§Ò ¡ÒÃà´¹Ô ·Ò§ã¹ª¹º·ÊдǡÁÒ¡ ๕๐

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ËÅÒ¹ æ ·íÒ§Ò¹¡Ñ¹ ¾Ç¡·èÂÕ §Ñ á¢ç§áç¡Áç Òª‹Ç¡ѹ â´Âã¹μíÒºÅãªÇŒ Ô¸áÕ ¨¡«Í§·Òí ºØÞä»μÒÁºŒÒ¹ ¡ÒÃÁÕʋǹËÇÁ ¢Í§»ÃЪҪ¹ã¹¡Òè´Ñ ¡¨Ô ¡ÃÃÁμÒ‹ § æ હ‹ ·Òí ¢¹ÁËÇÒ¹¢Í§ä·ÂàÃÒ¢ÒÂã¹§Ò¹Ç´Ñ ä´àŒ §¹Ô à¢ÒŒ Ç´Ñ »Å‚ Ð ó-ô ËÁ¹è× ºÒ· ºÒ§¾Ç¡¡ç·íÒ¡ÒÃμéѧºÒÏ¢ÒÂÍÒËÒÃáÅÐ䡋‹ҧ ºÒ§¾Ç¡¡ç໚¹ËÑÇ˹ŒÒ¨Ñ´¢Òª‹ÍªÑ¾ġɏ ËÒÃÒÂ䴌ࢌÒÇÑ´ ã¤Ã¶¹Ñ´·Ò§ä˹¡ç·Òí ·Ò§¹éѹ àÃҨѴ¡Ñ¹à»¹š á¼¹¡ æ ÁÕ¡Ãзѧè á¼¹¡¡ÒÃà§¹Ô ¡ÒâÒ·ͧ ¡ÒèѴʶҹ·Õèμ¡á싧 ¸§·ÇÔ áÅлÃдºÑ ä¿¿Ò‡ ¡Í‹ ÊÃÒŒ §âçÁËÃʾ ¡Òû´ ·Í§ãʺ‹ ÒμþÃлÃШÒí Ç¹Ñ ªÇ‹ ¡¹Ñ ·¡Ø Ç¶Ô ·Õ Ò§ã˧Œ Ò¹»ÃШÒí »‚ ¢Í§àÃÒÊíÒàèç ä»ä´Œ´ÇŒ ´շء»‚ áÅÐÁÃÕ ÒÂä´ŒÁÒ¡¢éֹ໚¹ÅÒí ´ºÑ ¡ÒÃËÇÁ¡¹Ñ હ‹ ¹¡Õé Í‹ ãËŒà¡Ô´¤ÇÒÁÊÒÁ¤Ñ ¤ãÕ ¹ËÁº‹Ù ÒŒ ¹ áÅÐμÒí ºÅ໚¹ÍÂÒ‹ §´Õ ໚¹¡Òû¯ÃÔ »Ù Êѧ¤Á THE ANNUAL FESTIVAL OF THE “PHANITARAM” TEMPLE The annual festival of the “Phanitaram” temple has been held since 1849. It has been in operation for a total of 63 years. The first time of this annual festival was held on Visakha Puja Day (the annual celebration of the birth, enlightenment and departure of the Buddha) and was in 1849, on the full-moon day during the sixth lunar month. On that day, the president, Mr. Kitja Wattanasin, held a ritual of the ceremony for mounting the gable-finals in the hall for sermons in a monastery. Mr. Weera Wattanasin said that holding this festival is a good thing. It can make a lot of money for the needed renovations of the temple. Then he later had become the president in holding the festival the second time. The annual festival had been held on the Magha Puja Day (on the full-Moon Day during the third lunar month back in 1850) that festival earned a lot of money for making the two concrete tanks of water. One of the tanks was located in the front part of the hall for sermons in the monastery; the other was located in the back of the hall. (Source : Somjed Wattanasin: (2004) 100 years of Phanitaram temple) Mr.Sanga Wattanasin is farsighted and is a person with good recognition. He is a person who makes the foundation, plans and determines the policies of the annual festival of the Phanitaram temple. The policies are still used nowadays. Mr.Sanga Wattanasin had determined the 2 policies as follows. 1. The festival must be held annually in the middle of the third lunar month that is the fourteenth and fifteenth day during the waxing moon, and cannot be postponed. 2. The position for the president of the annual festival must change every year. Anyone who has been the president in the past, he or she cannot be again. According to item no.1, the annual festival of the Phanitaram temple must only be held in the middle of the third lunar month, and even Makha Puja Day may be postpone to the forth lunar month as it easy on public relations. The people exactly knew that the Phanitaran temple will hold its’ annual festival on that day only. All temples are able to hold it on the same day, the annual festival of the Phanitaram temple is also held normally. When the middle of the third lunar month comes, the annual festival, whether be small or big, must be held during this time because it is convenient for people to travel due to it is the summer season and the waxing moon. According to item no. 2, the position of the president must be change every year in ๕๒

order to help each other as well as establishing harmony and unity of the Phanitaram villages. Mr. Sanga Wattanasin, the president, asked his grandchildren to be committee members as follows. 1. Mr. Somkhiet Noyjaibun 2. Mr. Choun Phongsuwan 3. Mr. Charin Wattanasin 4. Mr. Wichien Phonjarean 5. Mr. Somjed Wattanasin (the writer) It is said that all committee members were not to be over 30 years old, except for the president back in 1951. They were called “young committees”, so they were young and capable, as to continue their work with perseverance for the temple until now. They believe that they can provide the temple with a new president every year, if everyone is happy and can work together in harmony. Choosing the president The selection process of Phanitaram temple’s President are as follows 1. To be a president must volunteer without selection. The first president in 1949 was Mr.Kitja wattanasin. This process has been used since 1954. 2. To be a president by drawing the name in front of the principle Buddha image. The suitable candidate names were put into a monk’s alms-bowl. Then the abbot (head Monk) was invited to draw the candidate names in front of the principle Buddha image. Mr.Arom Laosinchai and Mr.Satean Pumtakul were drawn as the president in each year. This process was used for not more than two years because many committees thought that it was not a good procedure. They agreed to collectively say who the person suitable should hold the position of the president. 3. To be a president by voting in a meeting. The president was Mr.Keang Wattanasin from 1957 to 1972. In 1972, Mr.Udorn Wattanasin was a president. After that, the meeting considered that a president should be selected by the last process where the procedure was related holy. Therefore, the old process in which a president was selected must be in front of the principle Buddha Image was used again. At that time, Mr.Klee Phongsiri, who many people had loved, was the president for many years. Finally the voting was used again and has been continually at present. ADVANTAGES OF HOLDING THE ANNUAL FESTIVAL Holding the annual festival of the Phanitaram temple has enormously benefitted the temple and the “Bang Krud” sub-district. Not only many constructions have been undertaken in the temple, but also the connected roads from “Bang Krud” sub-district to Chachoengsao - Bangpakong road had been constructed. It resulted in convenient transportation by road. After that, it funded the electricity supply and had benefited the “Bang Krud” sub-district ๕๓

where about 90% of villagers use the power, so it has been considered that it had made an enormous increase and great progress. Furthermore, “Bang Krud” villagers also have had the current medical clinic for more than 20 years. The annual festival of the Phanitaram temple usually took place on the fifteenth day of the waxing moon during the third lunar month every year, and that the “Bang Krud” villagers are volunteers in helping and working for the temple according to their abilities. The old people still visit the temple and admire the young volunteers hard at work in the Temple. Envelops for raising the money are given to the villagers by the volunteers. The activities that are held for earning money for the temple are things like; making food, bouquets, and roast chickens for sale, and Thai desserts. 30,000-40,000 baht is raised from selling Thai desserts every year. The villagers have their own duties according to their skills that they have, and responsibly take care accordingly. The duties are usually selling gold leaf, finance, decorating the temple and construction. They take responsibility together in order to successfully complete the annual festival every year in order to raise more money than the previous year. In addition, the cooperation of villagers often results in harmony and unity in the village that is considered to benefit society. àÃÍ×è § »ÃÐླÇÕ ¹Ñ ¡μÑސÙÊÒ¹Òíé ¢Í§ÍíÒàÀͺҌ ¹â¾¸Ôì ¨§Ñ ËÇÑ´©ÐàªÔ§à·ÃÒ Ê׺à¹è×ͧ¨Ò¡àÁè×ÍÇѹ·èÕ òð ¡Ñ¹ÂÒ¹ ¾.È. òõó÷ ÊÁà´ç¨¾ÃÐà·¾ÃÑμ¹ÃÒªÊØ´ÒÊÂÒÁºÃÁÃÒª¡ØÁÒÃÕ ä´Œàʴ稻ÃоÒÊ·Ò§ªÅÁÒä à¾×èÍμÃǨ¤ÅͧáʹáʺáÅÐàÂèÕÂÁ»ÃЪҪ¹Êͧ½›˜§¤Åͧ¨Ò¡¡Ãا෾ÁËÒ¹¤Ã ¶§Ö ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ à»¹š ÃÐÂзҧ¡ÇÒ‹ ÷ò ¡âÔ ÅàÁμà â´Â¤Òí ¡ÃÒºº§Ñ ¤Á·ÅÙ àªÞÔ ¢Í§ªÁÃÁÃÇ‹ Áã¨À¡Ñ ´Ôì Ã¡Ñ μ¹Œ äÁŒ áÁ‹¹íéÒ ÅÒí ¤Åͧ áÅÐʧèÔ áÇ´ÅÍŒ Á «§èÖ Âѧ¤ÇÒÁ»ÅÒº»Å×Áé á¡‹¾Ê¡¹¡Ô ÃμÅÍ´àʹŒ ·Ò§ÍÂÒ‹ §¶ŒÇ¹Ë¹ŒÒ áÅÐ໚¹¡Òà ¹ŒÍÁÃíÒÅÖ¡¶Ö§¾ÃÐÁËÒ¡ÃسҸԤس¢Í§ÊÁà´ç¨¾ÃÐà·¾ÃÑμ¹ÃÒªÊØ´ÒÏ ¤³ÐÃÑ°Á¹μÃÕ¨Ö§ÁÕÁμÔàË繪ͺ¡íÒ˹´ãËŒ Ç¹Ñ ·Õè òð ¡Ñ¹ÂÒ¹¢Í§·Ø¡»‚ ໹š “Çѹ͹ÃØ Ñ¡É Ã¡Ñ ÉÒ ¤Ù ¤Åͧ á˧‹ ªÒμ”Ô àÁè×ÍÇѹ·Õè òù ÊÔ§ËÒ¤Á òõóø μ‹ÍÁÒ¤³ÐÃÑ°Á¹μÃÕä´ŒÁÕÁμÔàË繪ͺμÒÁ¢ŒÍàʹͧ͢¤³Ð¡ÃÃÁ¡ÒÃÊÔè§áÇ´ÅŒÍÁáË‹§ªÒμÔ àÁ×èÍÇѹ·Õè ñø ¡Ñ¹ÂÒ¹ òõôô ¡Òí ˹´ãËŒÇѹ·èÕ òð ¡¹Ñ ÂÒ¹¢Í§·¡Ø »‚ ໚¹ “Çѹ͹ÃØ Ñ¡ÉᏠÅо²Ñ ¹ÒáÁ‹¹éíÒ ¤Ù ¤ÅͧáË‹§ªÒμÔ” òð ¡¹Ñ ÂÒ¹ ¾.È. òõôø ¹ºÑ ໹š àÇÅҤú ñ÷ »‚ ·ÕÊè Áà´¨ç ¾ÃÐà·¾ÃÑμ¹ÃÒªÊØ´ÒÏä´àŒ Ê´¨ç »ÃоÒÊ ·Ò§ªÅÁÒä¨Ò¡¡Ãا෾ÁËÒ¹¤Ã¼‹Ò¹¤Åͧáʹáʺ áÅФÅͧ¹¤Ãà¹×èͧà¢μ ¶Ö§¨Ñ§ËÇÑ´©ÐàªÔ§à·ÃÒ ¹Ñºà»š¹¾ÃÐÁËÒ¡ÃسҸԤسÍ‹ҧÊÙ§μ‹ÍªÒÇá»´ÃÔéÇ ¨Ò¡¡Ò÷èÕÊÁà´ç¨¾ÃÐà·¾ÃÑμ¹ÃÒªÊØ´ÒÏ àÊ´ç¨ã¹¤ÃÑ駹éѹ ¡ç໚¹à¾ÃÒФÇÒÁÊÒÁÒö¢Í§»Ùª¹Õºؤ¤ÅªÒÇá»´ÃÔéÇ ¤×Í ·‹Ò¹ ´Ã.â¡ÇÔ· ÇþԾѲ¹ ໚¹ËÑÇáçÊíÒ¤ÑÞ μÒÁ¾ÃÐÃÒªÇ¹Ô ¨Ô ©ÂÑ ¢Í§ÊÁà´¨ç ¾ÃÐà·¾ÃμÑ ¹ÃÒªÊ´Ø ÒÏ ·¾èÕ ÃÐÃÒª·Ò¹Å§ã¹Ë¹§Ñ ÊÍ× Í¹ÊØ Ã³§ Ò¹¾ÃÐÃÒª·Ò¹à¾Å§Ô Ⱦ ´Ã.â¡Ç·Ô ÇþԾ²Ñ ¹ ä´Œμ͹˹§èÖ ÇÒ‹ “¹Í¡¨Ò¡¹éѹ ´Ã.â¡ÇÔ· ÇþԾѲ¹ ÂѧÁÕ¤ÇÒÁ¤Ô´ã¹àÃè×ͧ¡ÒþѲ¹ÒÃÑ¡ÉÒÊÔè§áÇ´ÅŒÍÁãËŒ´Õ໚¹ËÑÇáç 㹡ÒÃó礏ã˪Œ Ç‹ ÂÃÑ¡ÉÒ¤ÅͧáʹáʺãËÊŒ ÐÍÒ´ «Ö§è ¡äç ´¼Œ ÅÊÁÑ Ä·¸ìÔÊ‹Ç¹Ë¹Ö§è ” ´Ñ§¹éѹ à¤Ã×Í¢‹ÒÂÃÑ°ªØÁª¹¤¹ºŒÒ¹â¾¸Ôì ÁÕâ¤Ã§¡ÒèѴ§Ò¹ “Çѹ¡μÑސÙÊÒ¹íéÒ” ÍíÒàÀͺŒÒ¹â¾¸ìÔ à¹Íè× §ã¹Ç¹Ñ ͹ÃØ ¡Ñ ɏáÅо²Ñ ¹ÒáÁ‹¹Òíé ¤Ù ¤Åͧ áË‹§ªÒμÔ â´Â¡íÒ˹´Çѹ·Õè òð ¡Ñ¹ÂÒ¹ ¢Í§·Ø¡»‚ «§èÖ àÃèÁÔ μéѧáμ‹ »‚ ¾.È. òõôø ³ ÈÒÅÒ·Ò‹ ¹Òíé Ç´Ñ Ê¹ÒÁ¨Ñ¹·Ã ÍÒí àÀͺҌ ¹â¾¸ìÔ â´ÂÁ¢Õ ÒŒ ÃÒª¡Òà à·ÈºÒÅ áÅÐÊÀÒÇѲ¹¸ÃÃÁ ÍÒí àÀͺŒÒ¹â¾¸Ôì ÃÇ‹ Á¨Ñ´áÅÐä´ŒÃºÑ ¡ÒÃʹѺʹ¹Ø â¤Ã§¡ÒÃâ´ÂÊíҹѡ§Ò¹·Ã¾Ñ ÂҡùÒíé ÀÒ¤ ö (¨§Ñ ËÇ´Ñ »ÃÒ¨¹Õ ºÃØ )Õ ÊÒí ¹¡Ñ §Ò¹·Ã¾Ñ ÂҡùÒíé ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ à¤ÃÍ× ¢Ò‹ ÂÃ¡Ñ Éŏ Á‹Ø ¹Òíé ºÒ§»Ð¡§ (©Ðàª§Ô à·ÃÒ) áÅÐà¤ÃÍ× ¢Ò‹ ÂÃ°Ñ ªÁØ ª¹¤¹á»´ÃÇéÔ ๕๔

㹡ÒèѴ¡Ô¨¡ÃÃÁÁ´Õ ѧ¹Õé ª‹Ç§àªŒÒ ໚¹àÇ·Õ¡ÒÃàÊÇ¹Ò ¡ÒÃ͹ØÃѡɏÊèÔ§áÇ´ÅŒÍÁ ª‹Ç§àÇÅÒ ñð.ðð ¹. ໚¹¡Ò÷íÒºØÞμÑ¡ºÒμà ·éѧ¹éÕ ä´ŒÁÕ¡ÒèѴ¹Ô·ÃÃÈ¡ÒÃà¡èÕÂǡѺ¡ÒÃ͹ØÃѡɏáÁ‹¹éíÒÃÇÁ·éѧÁÕ¡ÒÃà·¨ØÅÔ¹·ÃՏŧʋÙáÁ‹¹íéÒ áÅлŋ;ѹ¸Ø»ÅÒ Å§ÊÙ‹áÁ‹¹íéÒ «Ö觡ÒèѴ¡Ô¨¡ÃÃÁ໚¹¡ÒÃãËŒ»ÃЪҪ¹ä´ŒÃÐÅÖ¡¶Ö§ºØޤس¢Í§ÊÒ¹éíÒ ÍÕ¡·éѧ໚¹¡ÒÃÍØ·ÔÈʋǹ¡ØÈÅ ã˾Œ ÃÐáÁ¤‹ §¤Ò (¹ÒÂÊÁÀ¾ ǧȾ Â¤Ñ ¦ : òõõô) BE GRATEFUL TO THE STREAM TRADITION Took first took place on September 20th, 1994, Her Royal Highness Princess Maha Chakri Sirinthorn, who was invited by “Ruam Jai Phuk Ruk Ton Mai Manam Lamklong and The Singvadlom Club, went to check the “San Sab” canal and visited the local people who live on the banks of the river from Bangkok to Chachoengsao. The waterway stretched about 72 km in distance. The people were very gratified. For recalling the Royal Grace of Her Royal Highness Princess Maha Chakri Sirinthorn, on September18th, 2001, the cabinet has set that on September 20th annually to become the Conservation and Preservation of Canal National Day. Her Royal Highness Princess Maha Chakri Sirinthorn visited the “San Sab” canal and the “Nakorn Nueng Khed” canal in Chachoengsao, as well as, at the same time, the ability of Ph.Dr. Kowit Worapiphat who was a venerable and honored person of the Chachoengsao people. Her Royal Highness Princess Maha Chakri Sirinthorn mentioned to him in the remembrance book that was given during his funeral ceremony. The extract is that “in addition, Ph.Dr.Kowit Worapiphat realizes in good environmental development and preservation. He is an important person who impels campaign for preservation of “San Sab” canal that gets some achievement.” For appreciating and showing gratitude to the waterways and streams, the local government community network of the “Banphro” community, the government officers of the municipality, in addition to the cultural council of the “Banphro” district, has annually held a day of gratitude to the waterways and streams on September 20th in the waterfront pavillion of the “Banphro” district since 2003. The project received sponsors from the office of water resources of Prachinburi and Chachoengsao, the group for Preservation of the Bangpakong River, and the local government community network of the “Pead Riew” community (Chachoengsao people). There were many activities on that day. In the morning, there was a situation for discussing issues about environmental preservation. Then at 10 a.m., people gave foods to then monks. In addition, there was an exhibition about river preservation that included pouring microorganism and releasing fish to the river, these are activities for people to understand and realize the importance and gratitude of the streams, and also the devotion of merit making and honor of charity to the god of the river. (Mr.Somphop Wongpayak : 2011) ๕๕

àÃÍè× § »ÃÐླÕÅÍ¡Ãз§ÊÒ ¢Í§μíҺźҧ¡ÃÙ´ ÍÒí àÀͺŒÒ¹â¾¸ìÔ ¨§Ñ ËÇÑ´©Ðàª§Ô à·ÃÒ Í§¤¡ ÒúÃËÔ ÒÃÊÇ‹ ¹μÒí ºÅºÒ§¡Ã´Ù â´Â¹ÒÂÍÁÑ Ã¹Ô ·Ã Ê¹Ô ¸ÒÃÒ Í´μÕ ¹Ò¡ͧ¤¡ ÒúÃËÔ ÒÃÊÇ‹ ¹μÒí ºÅºÒ§¡Ã´Ù ¹ÒÂÇÔ·ÂÒ ÊÔ¹¸ÒÃÒ ¹Ò¡ͧ¤¡ÒúÃÔËÒÃʋǹμíҺźҧ¡ÃÙ´ ¤¹»˜¨¨ØºÑ¹ áÅйÒÂÊÁÀ¾ ǧȏ¾ÂѤ¦ ¡Òí ¹¹Ñ μíҺźҧ¡ÃÙ´ μÅÍ´¨¹ªÒÇμíҺźҧ¡ÃÙ´ ä´àŒ ŧç àËç¹ÇÒ‹ ÇÔ¶ªÕ ÇÕ Ôμ¢Í§»ÃЪҪ¹¼Ù¡¾Ñ¹¡ºÑ ÊÒ¹Òíé ºÒ§»Ð¡§ ·àèÕ »ÃÂÕ ºàÊÁÍ× ¹ÊÒÂâÅËμÔ ·ËÕè ÅÍ‹ àÅÂÕé §ªÒÇμÒí ºÅºÒ§¡Ã´Ù à¾Í×è áÊ´§¤ÇÒÁ¡μÞÑ μÙ Í‹ ÊÒ¹Òéí ÊÒ¹Õé ¨§Ö Á¤Õ ÇÒÁ¤´Ô ÃàÔ ÃÁèÔ ·èըШѴ§Ò¹ÅÍ¡Ãз§ ໚¹¡ÒÃÅÍ¡Ãз§ÊÒÂà¾×èͺ٪Òͧ¤ËÅǧ¾‹Íâʸ÷Õèà´Ô¹·Ò§¡ÅѺ¨Ò¡Ê¹ÒÁ¡Íŏ¿ ºÒ§»Ð¡§ÃàÔ ÇÍÃä «¤ ¨Ð¼Ò‹ ¹Ç´Ñ ¼Ò³μÔ ÒÃÒÁ ʶҹ··èÕ ¨èÕ Ð¨´Ñ §Ò¹ã¹Ç¹Ñ ¢¹éÖ ñô ¤Òíè à´Í× ¹ ñò áÅлÃÐÁÒ³ òð.ðð – òñ.ðð ¹. ¨Ð·íÒ¡Ãз§ÊÒ â´Â㪡Œ ÐÅÒÁоÃÒŒ Ç໹š ÇμÑ ¶´Ø ºÔ ´ÒŒ ´ºÔ ÁÒ¿¹›˜ ¹Òí à·ÂÕ ¹ÁÒË´ â´ÂÁ¡Õ Ãз§ÊÒ¨´Ø »Ãз»Õ ໹š ¾¹Ñ æ ´Ç§ â´ÂªÒÇμíҺźҧ¡ÃÙ´àÃÔèÁ·íÒÁÒμÑé§áμ‹»‚ òõõñ «Öè§ä´ŒÃѺ¤ÇÒÁËÇÁÁ×ÍËÇÁ㨢ͧªÒǺŒÒ¹ ã¹μíÒºÅ㹡Òè´Ñ ¡¨Ô ¡ÃÃÁ໹š Í‹ҧ´Õ (¹ÒÂÊÁÀ¾ ǧȏ¾ÂѤ¦ : òõõô) THE FLOATING KRATHONG SAIY (A COCONUT SHELL STUCK TOGETHER) TRADITION OF “BANG KRUD” SUB-DISTRICT, “BANPHRO” DISTRICT, CHACHOENGSAO PROVINCE Mr.Amarin Sinthara, former chief executive of the sub-district administrative organization, Mr.Witthaya Sinthara, chief executive of the sub-district administrative organization, Mr.Somphop Wongphayak, “Bangkrud” sub-district official, as well as the local “Bangkrud” villagers acknowledge and realize that the way of life of the local village people also bonds to nature and the Bangpakong river; therefore, they want to show their respect and gratitude to the river by setting upa traditional activity on the fourteenth day of the waxing moon during the twelfth lunar month at about 8-9 p.m. at the Phanitaram temple. Furthermore, they will make the tradional Krathong Saiy in order to pay homage to Sothorn Buddha Image that was used in the Luang Phor Sothorn procession, and now has returned back to the Luang Phor Sothorn temple. Krathongs were originally made of a coconut shell. Saiy means many Krathongs stuck together. Krathong Saiys are stuck together along with about 1,000 other Krathongs. In the middle of each Krathong Saiy is a candle. People usually place a lighted candle in the middle of every Krathong and float them down and along the river during the festival. The local “Bangkrud” villagers have held on to this tradition since 2008. (Source : Mr.Somphop Wongpayak : 2011) ๕๖

àÃèÍ× § ¾Ô¸Õ¡ÃÃÁ¡Ò÷Òí ¢ÇÑÞ¢ÒŒ Çã¹μíÒºÅà·¾ÃÒª μíÒºÅà·¾ÃҪ໹š μÒí ºÅà¡Ò‹ á¡‹ áμ‹à´ÁÔ ªÒǺҌ ¹ÁÍÕ Òª¾Õ à¡ÉμáÃÃÁ ¨§Ö ·Òí ãËàŒ ¡´Ô ¾¸Ô ¡Õ ÃÃÁ¤ÇÒÁàªÍè× μÒ‹ § æ à¡èÕÂǡѺà¡Éμà áμ‹´ŒÇÂÊÀÒ¾Êѧ¤ÁáÅÐÇÔ¶ÕªÕÇÔμã¹»˜¨¨ØºÑ¹ ·Õèà»ÅèÕ¹价íÒãËŒªÒÇμíÒºÅà·¾ÃÒªã¹Çѹ¹ÕéʋǹãËÞ‹ ໚¹ÅÙ¡¨ŒÒ§âç§Ò¹áÅÐÂѧ¤§ÁÕà¾Õ§äÁ‹¡èÕ¡Å‹ØÁ·ÕèÂѧÂÖ´ÍÒªÕ¾·íÒ¹Ò໚¹ÍÒªÕ¾ËÅÑ¡Í‹٠·íÒãËŒ¾Ô¸Õ¡ÃÃÁ¤ÇÒÁàªè×Í ·ÁèÕ ÕμÍ‹ ÍÒªÕ¾à¡ÉμáÃÃÁ¡Ò÷íÒ¹Òã¡ÅŒÊÞÙ ËÒÂä» μíÒºÅà·¾ÃÒªà´ÔÁÁÕªè×ÍÇ‹ÒμíÒºÅà·ÅÒ´ à¾ÃÒÐ໚¹¾é×¹·ÕèÃÒºμèíÒ μ‹ÍÁÒμÑ駪è×ÍãËÁ‹Ç‹Ò μíÒºÅà·¾ÃÒª ¾×é¹·ÕèʋǹãËދ໚¹¾é×¹·èÕÃҺŋØÁ »ÃЪҪ¹ÍÒÈÑÂÍ‹ÙÊͧ¢ŒÒ§·Ò§¢Í§ÃÔÁ¤ÅͧÊͧ½˜›§ »˜¨¨ØºÑ¹ÁÕ¶¹¹ËÅǧ㪌 ¨Ö§·íÒãËŒ»ÃЪҪ¹ä´ŒÃѺ¤ÇÒÁÊдǡʺÒÂ㹡ÒÃà´Ô¹·Ò§à¢ŒÒ¡ÃØ§à·¾Ï ä´ŒÊдǡÁÒ¡¢éÖ¹ ªÒÇμíÒºÅà·¾ÃÒª ÁÍÕ ÒªÕ¾à¡èÕÂǡѺ¡Ò÷Òí à¡ÉμáÃÃÁ ·íÒ¹Ò ¨§Ö ÁÕ¤ÇÒÁàªèÍ× μ‹Ò§ æ à¡èÕÂǡѺ¡Ò÷íÒ¹Ò àª‹¹ ¡Ò÷íÒ¢ÇÑÞ¢ŒÒÇ «Öè§à»š¹¡Òú٪ҾÃÐáÁ‹â¾Ê¾ ãËŒ¢ŒÒÇ¡ÅŒÒá¡‹¤¹·Ñé§ËÅÒ ໚¹¤ÇÒÁàª×èÍ·ÕèÁÕÊ׺μ‹Í¡Ñ¹ÁÒÇ‹ÒáÁ‹â¾Ê¾à»š¹¸Ô´Ò¼ÙŒÃÑ¡ÉÒ ¸ÞÑ ªÒμÔ ¤×Í ¢ŒÒÇ¡ÅŒÒ ´ÇŒ ÂàËμ¹Ø Õé ªÒǹҨ֧·íÒ¡ÒÃÊÙ‹¢ÇÞÑ à¾×èÍãËŒáÁ‹â¾Ê¾ÁÕ¤ÇÒÁÊØ¢áÅÐàºÔ¡ºÒ¹ã¨à¾×èÍ·Õè¨Ðãˌ䴌 ¼Å¼ÅμÔ ·´èÕ Õ ¡Ò÷íÒ¢ÇÑÞ¢ŒÒÇã¹ÊÁÑ»ÃÐÁÒ³ ôð »‚·ÕèáÅŒÇ ¨ÐÁ¡Õ ÒÃμ´Ñ äÁ·Œ Òí ¸§ÊÁÂÑ ¹Ò´Òí áÅС¨ç ÐÁ¸Õ »Ù à·ÂÕ ¹ ÁªÕ ÐÅÍÁ ËÁÒ¡ ¾ÅÙ ÂÒʺ٠¡ÃÐÂÒÊÒ÷ ¢¹Á¡§ ÊÁŒ à¢ÂÕ ÇËÇÒ¹ ÊÁŒ âÍ ¢ÒŒ Ç䢻‹ Ò¡ËÁÍŒ ËÇÑ ËÁÙ ¨Ò¡¹¹éÑ ¡¨ç ÐÁÂÕ Í´¸§»¡˜ Í‹٠ñ Í¹Ñ áÅШÐÁ¼Õ ÒŒ Êäº ¼ÒŒ ¹§‹Ø à¡Å´ç ·Í§ àÊÍé× à¢Áç ¢´Ñ ¹Ò¡ ¨Ò¡¹é¹Ñ ¡¨ç з‹Í§¤Ò¶ÒàªÔÞ¾ÃÐáÁ‹â¾Ê¾ÁÒÃѺ¢Í§à«‹¹äËÇŒ ÂÒ¾ѡú ¿˜¡ÊØ¢ ÇÂÑ öõ »‚ ä´àŒ Å‹Ò¶Ö§»ÃÐà¾³Õ Ê‹Ù¢ÇÑÞ¢ŒÒÇÇ‹Ò໚¹¾Ô¸Õ¡ÃÃÁ㹡ÒÃàÃÕ¡¢ÇÑÞ¢ŒÒÇËÅѧ¨Ò¡¡ÒÃà¡çºà¡èÕÂÇà¾è×Í໚¹¡Òâ͢ÁÒáÅТͺ¤Ø³áÁ‹â¾Ê¾ ËÅѧ¨Ò¡¹Òí à¤Ãè×ͧ¾Ô¸äÕ »ÇÒ§äÇŒ·àÕè ¤Â·Òí ¾¸Ô ¡Õ ÒÃáá¹Ò áÅСçÁ¤Õ íÒ椄 àÇ·àèÕ »¹š ¤Òí ¢Íº¤Ø³á¡‹¾ÃÐáÁâ‹ ¾Ê¾·èªÕ ‹ÇÂãËŒ ä´¢Œ ÒŒ ÇÁÒ¡ ¼àŒÙ ²Ò‹ ¼áŒÙ ¡ã‹ ˤŒ ÇÒÁà˹ç ÇÒ‹ à´ÂëÕ Ç¹¡éÕ äç Á¤‹ Í‹ ¨ÐÁãÕ ¤Ã·Òí ¢ÇÞÑ ¢ÒŒ ÇáÅÇŒ áÅÐäÁÁ‹ ÍÕ ÐäáÃзºμÍ‹ ¡Ò÷Òí ¹ÒàÅ ¢ŒÒÇã˼Œ żÅμÔ »¡μÔäÁÁ‹ »Õ Þ˜ ËÒÍÐäà ã¹Í´μÕ ªÒǹҨÐÁ¤Õ ÇÒÁàªÍ×è ã¹àÃÍè× §¢Í§ÀμÙ ¼»Õ È‚ Ò¨ ¹Ò§¿‡Òà·Ç´Ò ¡‹Í¹·Õè¾Ø·¸ÈÒʹҨÐࢌÒÁÒÁÕº·ºÒ·μ‹Í ÇÔ¶ÕªÕÇÔμ μ͹ËÅѧ¶Ö§áÁŒ¨ÐÁÕÈÒʹÒࢌÒÁÒá싪ÒǹҡçÂѧÁÕ ¤ÇÒÁàªÍè× ã¹àÃÍè× §¢Í§ÀμÙ ¼»Õ È‚ Ҩ͋٠·Òí ãËàŒ ¡´Ô ¤ÇÒÁàªÍè× ã¹àÃÍè× § ¾ÃÐáÁâ‹ ¾Ê¾áÅо¸Ô ¡Õ ÃÃÁ¡Ò÷Òí ¢ÇÞÑ ¢ÒŒ Ç áμã‹ ¹»¨˜ ¨ºØ ¹Ñ ¹ªéÕ ÒÇ¹Ò ÊÇ‹ ¹ãËÞä‹ Áä‹ ´»Œ ÃСͺ¾¸Ô ¡Õ Ò÷Òí ¢ÇÞÑ ¢ÒŒ ÇáÅÇŒ ·Òí ã˾Œ ¸Ô ¡Õ ÃÃÁ¡Òà ·íÒ¢ÇÑÞ¢ŒÒÇ·Õè໚¹¾Ô¸Õà¡‹Òá¡‹ã¡ÅŒÊÙÞËÒÂ仨ҡÊѧ¤Áä·Â (àÃ×Íè §Â‹Í¼Å¡ÒÃÇÔ¨ÑÂ, òõõó, ˹ŒÒ öó-öô) «Ö觤ҶҺ٪ҾÃÐáÁâ‹ ¾Ê¾ ¤³Ø Å§Ø ¢ÇÑÞªÂÑ Ã¡Ñ ÉҾѹ¸Ø ä´àŒ ÅÒ‹ ãË¿Œ §˜ Ç‹Ò ÁÕ¤Ò¶ÒºÙªÒ ´Ñ§¹Õé “¢ÍºÙªÒ¾ÃÐáÁ‹â¾Ê¾·èÕËÅ‹ÍàÅÕ駪ÕÇÔμÁÒμéѧáμ‹Í๡ªÒμÔ ¢ŒÒ¾à¨ŒÒ¨ÐäÁ‹·Ò¹¢ŒÒÇàËÅ×Í ¨ÐäÁ·‹ §Ôé ¢ŒÒÇ ¨ÐäÁ‹à¼Ò¿Ò§” ๕๗

THE CEREMONY TO HOLD THE RICE CELEBRATION IN THEP PA RAD DISTRICT Thep Pa Rad District is an old district which the people in the area are all farmers in the past, so there are many believes and ceremonies about agriculture, but according to the social evolution effects, the people change their career to be employees in factories and only some people still do the crop works for their main income. For this reason, the traditions and culture about rice planting are rarely seen nowadays. Thep Pa Rad district was first called Tay Lad which means low and flat land then it had been renamed as today. The landscape of the district is plain, people settled along two sides of the canal. In present, the main road has been built so the transportation is more comfortable for the people than before that they had to travel by boats. As most of the villagers were farmers so there are many believes and cultures about agriculture such as the rice celebration which is the celebration to worship and thank the goddess of rice, Ma Phosop and the farmers also bless the goddess to be happy and lively for they believe if Ma Phosop is happy, they will get good products. To hold the rice celebration in the past 40 years the people would cut down trees for making the flag poles, prepare incenses, candles, betel nuts, betel, tobacco, KraYaSart, a Thai sweet made of rice, nut, sesame-seeds and sugar, KanomGong, a crispy deep fried old Thai sweet made of green bean flour mixed with coconut milk and sugar, oranges, pomelos, rice cooked with an egg on the top and cooked pig head also including clothes like; breast cloth, golden glittering hip wrapper, shirts and copper alloy belt. The set of ceremonial things is decorated by a flag. After everything has been prepared the ceremony holder will deliver the invitation spell to invite the goddess to receive the offerings. After they have laid the offering tray on the area that used to arrange the plowing ceremony then the people will deliver the sacrifice speech to ask the goddess for getting good and a lot of rice. Mr.Kwanchai Raksapan had given the sacrifice speech which means “I swear to Ma Pho Sop the goddess of rice who has been supporting me for many lives, I won’t leave rice on my dish. I won’t throw the rice away and I won’t burn the straw. Granny Pakrob Faksuk, the 65 year old villager said that the rice celebration is the ceremony to call for the guardian spirit of the rice after the harvest season and ask for forgiveness and thank Ma Pho Sop. The elders say that in the present time people rarely have the rice celebration for there’s nothing that strongly affect their crops as today we have high technology for planting, growing crops and harvesting and farmers usually get a lot of rice each harvest season. In the past before the time Buddhist had played role in their lives people believed in ghosts, spirits and angels but even after the religion had come there were still spiritual believes in their minds so that believe of Ma Pho Sop or the goddess of rice came up with the rice celebration but since at this time the main of the people don’t grow rice anymore so the rice celebration is nearly extinct from Thai social. ( Source : the summarization from a research, 2010, p 63 – 64 ) ๕๘

àÃÍè× § »ÃÐླ·Õ íÒºØÞ¡ÅÒ§·§Ø‹ 䶋ªÇÕ Ôμ⤠¡ÃкÍ× »ÃÐླչÕéà¡Ô´¨Ò¡¡ÒäԴ¢Í§¹Ò¢ÇÑުѠÃÑ¡ÉҾѹ¸Ø ªÒÇμÒí ºÅà·¾ÃÒª ÍíÒàÀͺҌ ¹â¾¸Ôì ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ â´Â¨´Ñ ò Ç¹Ñ μ§éÑ áμ»‹ ‚ òõóñ ¡Í‹ ¹Ç¹Ñ ¾ª× Á§¤Å áÅÐÇ¹Ñ ¾ª× Á§¤Å ¡¨Ô ¡ÃÃÁ»ÃСͺ´ÇŒ  ÊÇ´Á¹μμ Í¹àÂ¹ç ·íÒºØÞμÍ¹àªŒÒ »ÅÙ¡μŒ¹äÁŒ áÅоԸÕ䶋ªÕÇÔμ⤡Ãк×Í ¨´Ñ ³ μÒí ºÅà·¾ÃÒª ÍÒí àÀͺҌ ¹â¾¸Ôì ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ à»¹š »ÃШíÒ·¡Ø »‚ (·èÕÁÒ : ¤³Ø ¢ÇÞÑ ªÂÑ Ã¡Ñ ÉÒ¾¹Ñ ¸Ø : òõõô) CATTLE LIFE RELEASING TRADITION The tradition came from the thought of Mr.Kwanchai Raksapan, who lives in Tep Pa Rad sub district, Banpho district, Chachoengsao. The ceremony is annually held for 2 days on the Royal Plowing Day eve and on the Royal Plowing Day, it was first held since 1988. The activities are making merit in the morning, planting, cattle lives releasing and chanting in the evening. ( Source : Mr.Kwanchai Raksapan, 2010 ) ¡ÒÃ͹ØÃ¡Ñ É»ÃÐླ¢Õ ͧªÒÇμíÒºÅà·¾ÃÒª ÍíÒàÀͺҌ ¹â¾¸Ôì ¨§Ñ ËÇ´Ñ ©ÐàªÔ§à·ÃÒ ¹Ò¢ÇÞÑ ªÂÑ Ã¡Ñ ÉҾѹ¸Ø ä´Œ¡Å‹ÒÇÇ‹Ò ã¹»‚ ¾.È. òõõô ªÒÇμíÒºÅà·¾ÃÒª ¨ÐÁÕ¡Ò÷íÒ»ÃÐླÕμÑ¡ºÒμþÃÐÍØ»¤Øμ (μ¡Ñ ºÒμÃà·ÂèÕ §¤¹× ) »ÃÐླ¹Õ äÕé ´»Œ ÃÒ¡¯ã¹¾ÃÐÃÒª¹¾Ô ¹¸ ¾ÃÐÃÒª ¾¸Ô ÊÕ ºÔ Êͧà´Í× ¹¢Í§ ÃªÑ ¡ÒÅ·èÕ õ ¤ÇÒÁÇÒ‹ “ªÒÇàÁÍ× §ÃÒ§¡¹Ù ËÃÍ× ÂÒ‹ §¡§ŒØ ¼ËŒÙ ¹§èÖ ä´μŒ ¡Ñ ºÒμÃ᡾‹ ÃÐÍ»Ø ¤μØ à¶ÃÐáÅÇŒ ä´àŒ »¹š àÈÃÉ°Õ ªÒÇàÁÍ× §ÃÒ§¡¹Ù ·§éÑ »Ç§¨§Ö ¾Ò¡¹Ñ 褯 ¢ÒŒ Çáμ‹ §Ñ äÁÊ‹ ÇÒ‹ § ¤ÍÂμ¡Ñ ºÒμÃ᡾‹ ÃÐÍ»Ø ¤μØ à¶ÃÐ ´§Ñ ¹¹éÑ ¤ÇÃÁ¡Õ ÒÃÃ¡Ñ ÉÒ͹ÃØ ¡Ñ É» ÃÐླ¹Õ äéÕ ÇŒ â´Â¢¹éÖ ñõ ¤Òíè μç¡ºÑ Ç¹Ñ ¾¸Ø äÁà‹ ¨ÒШ§ÇÒ‹ μÍŒ §ÍÂã‹Ù ¹à´Í× ¹ã´ ºÒ§·ÍÕ Ò¨Á¤Õ çéÑ à´ÂÕ Ç ËÅÒ¤Ãéѧ ËÃ×ÍäÁ‹ÁÕàÅ¡çä´Œ â´Â¨ÐÁÕ¡ÒÃμÑ¡ºÒμä׹ÇѹÍѧ¤Òà ËÅ§Ñ àÇÅÒ ðð.ðð ¹. «§èÖ à»¹š ªÇ‹ §àÇÅÒ·àèÕ ¢ÒŒ ÊÇ‹Ù ¹Ñ ¾¸Ø «§èÖ ã¹»‚ òõõô ໹š »á‚ á·¨Õè Ðä´Œ¨Ñ´§Ò¹·ÇÕè ´Ñ à·¾ÃÒª THE CONSERVATION OOP PA KUT OFFERING TRADITION Mr. Kwanchai said that in 2011 the locals in Thep Pa Rad sub district will make merit by offering food to monks at mid night or Oop Pa Kut Offering Ceremony which was mentioned in the royal literary work called, The 12th Month Ceremonies of His Majesty King Rama 5th that “aperson in Rangoon or Yangon (the old capital of Mynar) made merit in Oop Pa Kut Offering Ceremony then became rich so all the people in the country cook the food for offering to monks very early before the sunlight comes because they also wanted to be rich. ๕๙

The people arrange the ceremony as its conservation on the night of Tuesdays that is the 14th day in the period of waxing moon at 12 a.m. which is the beginning of Wednesday. In a year there may be once, several or if not none of the ceremony because the ceremony is only held when it’s Wednesday and it’s the 14th day of any month in the period of waxing moon. It was first arranged in 2011. àÃèÍ× § »ÃÐླժ¹ÇÑÇ ¢Í§μíҺŤÅͧ¢Ø´ ÍíÒàÀͺҌ ¹â¾¸Ôì ¨Ñ§ËÇÑ´©ÐàªÔ§à·ÃÒ ã¹»ÃÐླÇÕ ¹Ñ ʧ¡ÃÒ¹μ ÃÐËÇ‹Ò§Ç¹Ñ ·èÕ ñõ-ñö àÁÉÒ¹ ¢Í§·Ø¡»‚ ÇÑ´ÅÒ´ºÑÇ ä´ŒÃ‹ÇÁ¡ºÑ »ÃЪҪ¹ μíҺŤÅͧ¢´Ø ÍÒí àÀͺҌ ¹â¾¸ìÔ ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ ¨´Ñ §Ò¹»´ ·Í§ËÅǧ¾Í‹ âʸûÃШÒí »‚ áÅÐÊç¹Òíé ¾ÃÐã¹Ç¹Ñ ·èÕ ñö àÁÉÒ¹ 㹡ÒèѴ¡¨Ô ¡ÃÃÁ ÁÕ¡ÕÌÒª¹ÇÇÑ ¡ÒûÃСǴÁÒŒ ÊǧÒÁ áÅСÒÃᢧ‹ ÁŒÒ·Ò§μç ᢋ§ÁÒŒ ÁÒÃҸ͹ áÅСÒûÃÐ¡Ç´Ç¶Ô ªÕ ÇÕ μÔ ¢Í§¤¹ÊÁÂÑ âºÃÒ³¢Í§ªÁØ ª¹ ó ÍÒí àÀÍ ä´áŒ ¡‹ ÍÒí àÀͺҌ ¹â¾¸ìÔ ÍÒí àÀͺҧ¤ÅÒŒ áÅÐÍÒí àÀÍ á»Å§ÂÒÇ (·ÕèÁÒ : ਌ÒÍÒÇÒÊÇ´Ñ ÅÒ´ºÑÇ : òõõô) BULL FIGHTING TRADITION IN KLONG KOOD SUB DISTRICT, BANPHO DISTRICT, CHACHOENGSAO During Songkran Festival from 14th – 16th of April the people in Kloong Kood sub district and Lad Bua Temple will arrange the Annual Sothorn Buddha Gilding Ceremony and Buddha Image Bathing Ceremony on the 16th of the month. The activities on the celebration day are, Bull Fighting, Decorated and Nice Body Hourse Competition, Horse Speed and Marathon Racing and the competition of old lifestyle of people in Banpho, Bang Kla, and Plang Yao district. (Source : The abbot of LadBua Temple.) àÃ×èͧ »ÃÐླշʹ¼ÒŒ »†ÒàÅäŏ ã¹ÇѹÅÍ¡Ãз§ ¢é¹Ö ñõ ¤èÒí à´×͹ ñò ËÅ§Ñ ¨Ò¡àÇÅÒ òô.ðð ¹. ¤³Ð¡ÃÃÁ¡ÒÃÇ´Ñ ÃÒɮÏÈÃÑ·¸Ò¸ÃÃÁ áÅÐà¨ÒŒ ÍÒÇÒÊ ÃÇÁ·§éÑ ¤³Ðʧ¦ä ´¨Œ ´Ñ ¾¸Ô ·Õ Í´¼ÒŒ »Ò† ¨ÐÁ¾Õ ¸Ô ÊÕ §¦á ÅлÃЪҪ¹ä´ÃŒ Ç‹ Á¡¹Ñ ·Òí ºÞØ ¶ÇÒ¼Ҍ »Ò† ãËጠ¡Ç‹ ´Ñ ã¹μÒí ºÅ ¨Ö§àÃÂÕ ¡»ÃÐླչÇéÕ Ò‹ “»ÃÐླ·Õ Í´¼ŒÒ»†ÒàÅäÅ” (·ÁÕè Ò : ਌ÒÍÒÇÒÊÇ´Ñ ÃÒÉ®Ãȏ Ã·Ñ ¸Ò¸ÃÃÁ : òõõô, ÊÁÑ ÀÒɳ) ๖๐

LEI-LAI ROBES OFFERING CEREMONY During Loy Kratong Festival on the 15th day of the 12th month in the period of waxing moon after midnight the abbot, committee and the locals of Rad Satta Tham Temple will arrange the Robes Offering Ceremony for monks to offer robes and other needs to monks and donate money to the temple. The ceremony is called “Lei Lai Robes Offering Ceremony”. (Source : The abbot of Rad SattaTham Temple, 2011) àÃÍè× § »ÃÐླÕá짋 §Ò¹¢Í§ªÒÇÁÊØ ÅÔÁ·μÕè íÒºÅà¡ÒÐäË ËÁÙ‹ºŒÒ¹à¡ÒÐäËμÒÁ»ÃÐÇÑμÔà¤Â໚¹à¡ÒзÕèÍ‹Ùã¹·ÐàÅÁÒ¡‹Í¹ à¤ÂÁÕàÃ×ÍÊíÒàÀÒÅíÒãËÞ‹Å‹ÁŧμçºÃÔàdz à¡ÒйÑé¹ μ‹ÍÁÒ¹éíÒ·ÐàŤ‹Í æ Å´ËÒÂä» ¨Ö§ÁÕ¡Ò÷íÒäË·íÒ¹Òà¡Ô´¢Öé¹ã¹ºÃÔàdz¹Ñé¹ ¨Ò¡¹éѹÁÒ¡çàÃÕ¡¡Ñ¹Ç‹Ò à¡ÒÐä˨¹»¨˜ ¨ºØ ¹Ñ ¹Õé »ÃÐླáÕ μ§‹ §Ò¹¢Í§ªÒÇÁÊØ ÅÁÔ ·μÕè Òí ºÅà¡ÒÐäË μÍŒ §·Òí ¾¸Ô áÕ μ§‹ §Ò¹à©¾ÒÐμ͹¡ÅÒ§Ç¹Ñ à¾ÃÒÐ处 äÁÁ‹ äÕ ¿¿Ò‡ 㪌 á춋 ÒŒ Á§Õ Ò¹ãËÞ‹¡¨ç ÐÁÕà¤ÃÍè× §»¹˜› 俨ŒÒ§ÃÒ¤Ò»ÃÐÁÒ³ ñðð-òðð ºÒ· ¾Í¶§Ö §Ò¹·Ò§ÈÒÊ¹Ò ¼ÙŒ¹Òí ·Ò§ÈÒÊ¹Ò ¡çä´ŒàÃÕ¡¤¹ã¹ªØÁª¹ÃÇÁμÑǡѹà¾è×ͨѴ§Ò¹μ‹Ò§ æ Í‹ҧÃÒºÃ×è¹ ªÒÇÁØÊÅÔÁã¹à¡ÒÐäË䴌ÃѺ¡ÒÃÊ‹§àÊÃÔÁ ãËŒÁÕ¾Ô¸Õá싧§Ò¹ à¾ÃÒжŒÒ¼ÙŒã´äÁ‹á싧§Ò¹¡ç¨Ð¼Ô´»ÃÐླբͧªÒÇÁØÊÅÔÁ ¡ÒÃÍ‹ÙËÇÁ¡Ñ¹â´ÂäÁ‹ÁÕ¡ÒÃá싧§Ò¹ ¶×ÍÇ‹Ò໚¹¡ÒÃÎÒÃÍÁ (ºÒ») áÅÐÅÙ¡·Õèà¡Ô´â´ÂäÁ‹á싧§Ò¹¡Ñ¹¶×ÍÇ‹ÒÅÙ¡¤¹¹éѹäÁ‹ÁÕ¾‹Í¶Ö§¨ÐÁÕ¾‹Í¡çμÒÁ ÅÙ¡·Õàè ¡Ô´ÁÒ¨ÐäÁÁ‹ ÊÕ ·Ô ¸Ôãì ¹¡Í§Áô¡¢Í§¾Í‹ ¹Ô¡Ðˏ໚¹¾Ô¸Õá싧§Ò¹¢Í§¼ÙŒ·èչѺ¶×ÍÈÒʹÒÍÔÊÅÒÁ àÃÔèÁμŒ¹àÁè×ͪÒÂËÞÔ§μ¡Å§ã¨¡Ñ¹ ½†ÒªÒ ¨ÐÊ‹§¼ãŒÙ ËÞä‹ »ÊÙ¢‹ ÍàÃÕÂ¡Ç‹Ò ÁÒâ«ÐÁÔ¹μÐ (ËÃÍ× Á¹áÕ ¹) ¡ÒÃÊ‹¢Ù ͹é¨Õ Ðμ¡Å§¡¹Ñ ÃÐËÇÒ‹ §¼ÙŒãËÞ·‹ é§Ñ Êͧ½Ò† Âà¡ÕÂè ǡѺ àÃÍ×è §ÁÐÎÇÑ (Ê¹Ô ÊÍ´·Í§ËÁ¹Ñé ) áÅÐμ¡Å§àÃè×ͧ¡Òí ˹´Ç¹Ñ á싧§Ò¹ (¹Ô¡Ðˏ) ¢Ñé¹μ͹¡ÒÃá싧§Ò¹¢Í§ªÒÇÁØÊÅÁÔ ¹Ñé¹ ¨ÐμŒÍ§·íÒ¡ÒâʹØÍÒ ËÃ×Í¡ÒÃÊÃÃàÊÃÔÞÈÒÊ´Ò·‹Ò¹¹ºÕÁÙÎíÒËÁÑ´ ¨Ò¡¹éѹ¡çÁÕ¡ÒÃáË‹¨Ò¡ºŒÒ¹à¨ŒÒº‹ÒÇ ä»ºÒŒ ¹à¨ÒŒ ÊÒÇ ã¹¡ÒÃáËà‹ ¨ÒŒ ºÒ‹ ǨÐÁ¢Õ ¹Ñ ËÁÒ¡ ¾Í¶§Ö àÃÍ× ¹ªÒÞ¡¨ç Т;à ÊÇ‹ ¹·Ò§à¨ÒŒ ÊÒÇ¡¨ç зÒí ¾¸Ô ·Õ Ò§ÈÒÊ¹Ò â´ÂÍËÕ ÁÒ‹ ÁËÃ×ͼٌ¹íÒÈÒʹÒ໹š ¤¹¨Ñ´§Ò¹á짋 §Ò¹áÅÐÁ¡Õ ÒÃÊ‹§μÇÑ à¨ŒÒº‹ÒÇä»ÂѧËÍŒ §à¨ÒŒ ÊÒÇ ¨Ò¡¹Ñé¹ÁÕ¡Òâ;à ½Ò¡½˜§à¨ŒÒº‹ÒÇ਌ÒÊÒǡѺ¾‹ÍáÁ‹¢Í§à¨ŒÒº‹ÒÇ਌ÒÊÒÇ Ê‹Ç¹à¨ŒÒÊÒǨÐáË‹ÁÒËÒ਌Һ‹ÒÇâ´Â¡Òâ;ÃàËÁ×͹¡Ñº à¨ÒŒ ºÒ‹ ÇáÅÐʧ‹ μÇÑ à¨ÒŒ ÊÒÇ¢¹éÖ ËÍŒ §à¨ÒŒ ºÒ‹ Ç ¨Ò¡¹¹éÑ ¡¨ç Т;÷§éÑ Êͧ½Ò† ÂàËÁÍ× ¹¡ºÑ ·àèÕ ¨ÒŒ ºÒ‹ Çä´·Œ Òí ÁÒ¡Í‹ ¹Ë¹ÒŒ ¹áéÕ ÅÇŒ áÅÐÁ¡Õ ÒÃàÅéÕÂ§ÃºÑ »ÃзҹÍÒËÒÃã¹áººÍÊÔ ÅÒÁ ¡ÒÃá짋 §Ò¹ÁºÕ ·ºÒ·ÊÒí ¤ÞÑ μÍ‹ 椄 ¤Á·§éÑ ã¹ÃдºÑ ¤Ãͺ¤ÃÇÑ áÅÐÃдºÑ ªÁØ ª¹ â´Â੾ÒÐã¹ÃдºÑ ¤Ãͺ¤ÃÇÑ Á¨Õ ´Ø Á§‹Ø ËÁÒ¤Í× μÍŒ §»¯ºÔ μÑ μÔ ÒÁ·Ò§ËÅ¡Ñ ÈÒʹҢͧªÒÇÁÊØ ÅÁÔ äÁã‹ ª¡‹ ÒÃá짋 ··èÕ Òí μÒÁËÅ¡Ñ à·Ò‹ ¹¹Ñé ·¡Ø ¡Ãкǹ¡Òà ·Õè·íÒã¹¾Ô¸Õá싧§Ò¹à»š¹Ë¹ŒÒ·Õè·èÕÊÍ´¤ÅŒÍ§¡Ñºº·ºÒ··Ò§Êѧ¤Á¢Í§ÈÒʹÒÍÔÊÅÒÁઋ¹à¾ÈªÒ«è֧໚¹ËÑÇ˹ŒÒ ¤Ãͺ¤ÃÑÇ áÅÐÁվšíÒÅѧÁÒ¡¡Ç‹Ò¼ÙŒËÞÔ§ ໚¹¼ÙŒ·íÒ˹ŒÒ·èÕÊ͹ÅÙ¡Ê͹àÁÕÂã¹·Ò§ÈÒÊ¹Ò Ê‹Ç¹¼ŒÙËÞÔ§ÁÕº·ºÒ· 㹡ÒÃàÃÕ¹ÃÙŒ¨Ò¡ÊÒÁբͧμ¹áÅйíÒä»»¯ÔºÑμÔμÒÁËÅÑ¡ÈÒÊ¹Ò ¶ŒÒÁÕ·Ñé§ÅÙ¡ÊÒÇÅÙ¡ªÒ¾‹ÍμŒÍ§Ê͹ÅÙ¡ªÒ áÁ‹μŒÍ§Ê͹ÅÙ¡ÊÒÇ ¶Ö§áÁŒ¨ÐàÃÕ¹Ãٌ㹤Ãͺ¤ÃÑÇÁÒºŒÒ§áÅŒÇ ¡ç¤ÇÃàÃÕ¹·Ò§ÈÒʹÒà¾ÔèÁ¢éÖ¹ÍÕ¡μÒÁâçàÃÕ¹ ·ÕÊè ͹·Ò§ÈÒʹÒáÅФÇû¯ÔºÑμÔμÒÁËÅ¡Ñ ÈÒÊ¹Ò ã¹¾Ô¸Õá싧§Ò¹ÊÁÑ¡‹Í¹ÁÕ¾Ô¸Õμ‹Ò§æ ËÇÁ´ŒÇ ઋ¹ ¡ÒÃÊعÑμ (¡ÒâÅÔºÍÇÑÂÇÐà¾ÈªÒÂ) ¡Ò÷íÒºØÞ ¢Ö鹺Ҍ ¹ãËÁ‹ ໹š μ¹Œ ¡ÒÃá싧§Ò¹ÊÁÂÑ ¹éÅÕ ´¾Ô¸·Õ Õè§‹Ø Âҡ㹡ÒÃá싧§Ò¹ÍÍ¡ä» áÅÐá¡Í͡໹š ʋǹ æ ã˧Œ Ò‹  ¡Ç‹ÒÊÁÑ¡‹Í¹ à¾ÃÒÐáμ‹¡‹Í¹ÁÕáμ‹àÃ×Íà¤ÃèÍ× § àÃ×;Ò äÁ‹ÁÕ¶¹¹Ë¹·Ò§ ÁÕáμ‹·ŒÍ§·‹§Ø ¹ÒäËμ‹Ò§ æ áμ‹à´ëÂÕ Ç¹éÕ Á¡Õ ÒÃμ´Ñ ¶¹¹àÊŒ¹·Ò§μÒ‹ § æ à¾Íè× ãËŒÊдǡμÍ‹ ¡ÒÃà´¹Ô ·Ò§à¾Í×è ä»ÁÒËÒʋ١ѹ ๖๑

ã¹Í´μÕ ¨¹¶§Ö »¨˜ ¨ºØ ¹Ñ ¡ÒÃá짋 §Ò¹¢Í§ªÒÇÁÊØ ÅÁÔ ÁºÕ ·ºÒ·ÊÒí ¤ÞÑ μÍ‹ Ç¶Ô ªÕ ÇÕ μÔ ¢Í§¤¹ã¹ªÁØ ª¹à¡ÒÐäÃÍ‹ ÂÒ‹ §ÁÒ¡ ·Ñé§ÃдѺ¤Ãͺ¤ÃÑÇáÅЪØÁª¹ ã¹ÃдѺ¤Ãͺ¤ÃÑÇÊÌҧ¤ÇÒÁÊÑÁ¾Ñ¹¸·Ò§Êѧ¤Á ¡Òû¯ÔºÑμÔμ¹μÒÁÈÒÊ¹Ò ÁÕ¤ÇÒÁ»ÃоÄμ·Ô ÍÕè ÂãÙ‹ ¹¡Ãͺ áÅÐ໚¹áººÍÂÒ‹ §ãËጠ¡Å‹ Ù¡ËÅҹ䴌 (·ÁÕè Ò : àÃè×ͧÂÍ‹ ¼Å¡ÒÃÇ¨Ô ÂÑ , òõõó) MUSLIM WEDDING IN KOHRAI SUB DISTRICT According to the history of the community Koh (island) Rai (garden) used to be an island before. There was a big junk sunk near the island. After that the water level began to get lower and lower until there had been no more sea so the people in the area began to plant and the community had started to be called KohRai until now. The Islamic wedding of the people in KohRai had to arrange the wedding only in day time because there was no fire or light at night but if they wanted to arrange the big celebration the people could pay for the electric generator that would charge 100 – 200 Baht. When they would arrange a religious ceremony the leader of the village would gather all the people and they would help each other to finish the ceremony well and smoothly. Muslims in KohRai are supported to get married as they believe that the people who don’t get married are not following the rule of the religion because to live together without the wedding ceremony is sinful and not allowed or Haram and if the couple that didn’t get married correctly have a baby, even the man will accept the baby or not, the baby is not allow to inherit his or her father’s properties but the mother’s. Nikah is the Arabic word for Islamic weddings. It begins when the couple agrees to marry each other; the man’s parents will visit the woman’s parents to make the marriage proposal or to do “masohmintah” or “Ma Ni Na and also to make an agreement about the bride – price or “muhur” and specify the date of the marriage. During the wedding ceremony the participants and the couple will together make Dua or pray for the auspicious from Allah and priest the prophet, Mohamad. After that the bride groom will have to make a parade or Khanmark to the bride’s house, when the parade arrives the couple and the participants will pray and the religious leader or Imam will make the wedding ceremony or Nikah then deliver the bride groom to the bride’s family and the parents will welcome him, then in the next week the bride will also make a parade to the bride groom’s house and do the same. To celebrate the wedding the host will serve food and sweets for all the participants day and night along the celebration time. The wedding plays important role in social life both in the family and the community, especially in the family, the pint of getting married for muslims is to allow people to follow the religion and not only that but in every step of the wedding reflects the Islamic lifestyle and social such as the man is the leader of the family as he is stronger than the woman and will have to teach and lead his wife and children about Islam and the woman plays role in learning from the husband and act. The son will learn from father and the daughter will learn from her mother. Even the children have learned some about the religion they still have to learn more in the religious schools. ๖๒

Together with the wedding there are other ceremonies arranged at the same time such as male circumcision and the celebration for a new house built. In the past people had to travel through canals and rivers by boat for the parade which took a long time so the bride groom had to stay at the bride’s place after the parade for having rest but nowadays the wedding ceremonies take shorter time than before because of the better transportation so the staying tradition doesn’t occur anymore. From past to the present the wedding of Muslims plays important roles to the social so much both in the family and social such as building social relation, allow people to follow the rules and be good citizens good models for the next generations. (Source : The summarization of a research, 2010) ¢¹º¸ÃÃÁà¹ÂÕ Á»ÃÐླáÕ ÅФÇÒÁàª×èÍ “ÍíÒàÀÍá»Å§ÂÒÇ” àÃÍè× § »ÃÐླÕà¡ÕÂè Ç¡ºÑ ¡ÒÃà¡´Ô »ÃÐླÕà¡èÕÂǡѺ¡ÒÃà¡Ô´ ÇÔ¶Õ¡ÒôíÒà¹Ô¹ªÕÇÔμ¢Í§ªÒÇÍíÒàÀÍá»Å§ÂÒÇ (ÈÖ¡ÉÒ¸Ô¡ÒÃÍíÒàÀÍá»Å§ÂÒÇ, òõôñ : ññ) Á¤Õ ÇÒÁàª×Íè áÅиÃÃÁà¹ÂÕ Á»¯ÔºμÑ àÔ ¡èÂÕ Ç¡Ñº¡ÒäÅÍ´ºμØ ÃÇÒ‹ ÊÒÁÒö·Òí ¹ÒÂà¾È·Òá¨Ò¡ãºË¹ŒÒ ¢Í§¼ÙŒà»š¹ÁÒÃ´Ò àª‹¹¡Å‹ÒÇÇ‹Ò ¶ŒÒãºË¹ŒÒ¢Í§¼ÙŒà»š¹ÁÒôÒËÁͧ¤ÅéíÒ໚¹½‡Ò μ¡¡ÃÐ ¨Ðä´ŒºØμÃà¾ÈªÒ á싶ŒÒãºË¹ŒÒ¢Í§¼ÙŒà»š¹ÁÒôÒÊÇÂàÃÕº ÊÐÍÒ´ÊÐ͌ҹÁÕ¹íéÒÁÕ¹ÇÅ ¨Ðä´ŒºØμÃ໚¹à¾ÈËÞÔ§ ¹Í¡¨Ò¡¹éÕ ÂѧÁÕ¤ÇÒÁàª×èÍÍÕ¡Ç‹Ò¼ŒÙ·èըФÅÍ´ºØμèÐμŒÍ§·íÒ§Ò¹ãËŒÁҡ໚¹¾ÔàÈÉ àª‹¹ μÑ¡¹éíÒ μíÒ¢ŒÒÇ à¡çº¡ÇÒ´àªç´¶ÙºŒÒ¹ àªÍè× ÇÒ‹ ¨Ð·Òí ãˤŒ ÅÍ´ºμØ Ã§Ò‹  (·ÁèÕ Ò : ¤³Ø ËÁÍ ªªÙ ǹ ໹š ¼ãŒÙ ËÊŒ ÁÑ ÀÒɳ, ¹Ò§©¹Ñ ·¹Ò ÊÃкÃØ ¹Ô ·Ã ໹š ¼ÊŒÙ ÁÑ ÀÒɳ, ȹ٠ÈÔÅ»Ç²Ñ ¹¸ÃÃÁ¾¹×é ºÒŒ ¹ËÑÇÊÒí âç) CUSTOMS, TRADITIONS AND BELIEVES IN “PLANG YAO DISTRICT” BIRTH TRADITION In Plang Yao district there are believes of giving birth that they can predict gender of the baby by looking at the mother’s face. If her face look dull and gets blemish and freckles, she will get a baby boy and if the mother’s face looks bright and healthy, she will get a baby girl. (Source : Plang Yao District Education Office, 1998, p 11) Moreover there is also a believe that the woman who’s going to give a birth should do mush chores and work such as fetching water, pounding rice, and cleaning house because it will help her to give birth smoothly and easily. (Source: Dr.ChooChuan, interviewed by Mrs.Chantana Saraburin, Hua Sam Rong Traditional Arts and Cultures Center) àÃèÍ× § »ÃÐླշèÕà¡èÂÕ Ç¡Ñº¡ÒÃμÒ »ÃÐླշèÕà¡ÕèÂǡѺ¡ÒÃμÒ ªÒǨѧËÇÑ´©ÐàªÔ§à·ÃÒ ÁÕ»ÃÐླշÕè¨Ñ´à¡ÕèÂǡѺ¤¹μÒÂâ´ÂÁÕ¤ÇÒÁàªè×Í ¤ÅŒÒ¤ÅÖ§¡Ñ¹ ઋ¹ ÍíÒàÀÍá»Å§ÂÒÇ (ÈÖ¡ÉÒ¸Ô¡ÒÃÍíÒàÀÍá»Å§ÂÒÇ, òõôñ : ññ-ñò) ÁÕ¤ÇÒÁàªè×ÍÇ‹Ò ¶ŒÒºØ¤¤Å㹺ŒÒ¹ÅŒÁà¨çº áÅÐàÊÕªÕÇÔμ·Õ躌ҹ ãËŒμÑé§È¾ºíÒà¾çÞ¡ØÈÅ·èÕºŒÒ¹ä´Œ ËÃ×ͶŒÒºØ¤¤Å㹺ŒÒ¹ÅŒÁà¨çº áμä‹ »àÊÂÕ ªÕÇμÔ ·ÕèÍè×¹ ¨Ðμ§Ñé ȾºíÒà¾Þç ¡ÈØ Å·èºÕ ÒŒ ¹ËÃ×Í·ÇèÕ Ñ´¡äç ´Œ ËÃÍ× ¶ÒŒ º¤Ø ¤Å·μèÕ Ò´nj Â꼯 ÑμàÔ ËμØ ËÃ×Í·èàÕ ÃÂÕ ¡Ç‹Ò ๖๓

μÒÂâ˧ ËÒŒ Á¹Òí Ⱦ仺íÒà¾çÞ¡ÈØ Å·ºèÕ ŒÒ¹â´Âà´´ç ¢Ò´ ãËŒ¹Òí ä»Ç´Ñ à¾ÂÕ §Ê¶Ò¹à´ÂÕ Ç (·ÕèÁÒ : ¤³Ø ¹ÀÒ ªÑÂÁ§¤Å ໚¹¼ŒãÙ ËŒÊÁÑ ÀÒɳ, ¹Ò§©Ñ¹·¹Ò ÊÃкÃØ Ô¹·Ã ໹š ¼ÙÊŒ ÑÁÀÒɳ, ȹ٠Âȏ ÔÅ»ÇѲ¹¸ÃÃÁ ¾é×¹ºÒŒ ¹ËÑÇÊÒí âç) DEATH TRADITION The believes about the death of people in each area in Chachoengsao are similar to each other (Source : Plang Yao District Education Office, 1998, 11 – 12) such as in Plang Yao the people believe that if a person get sick and die in the house, they can keep the body inside the house for the funeral ceremonies. If a person get sick and die at other places the family can both keep the body in a house or at the temple for the cremation but if a person die a violent death they must not bring the body into the house and only can keep the body at the temple for the ceremonies. (Source : Ms.Napa Chaimongkol interviewed by Mrs.Chantana Saraburin, Hua Sam Rong Traditional Arts and Cultures.) àÃÍè× § »ÃÐླàÕ ¡ÂÕè ǡѺ¡ÒÃá짋 §Ò¹ »ÃÐླÕà¡ÕèÂǡѺ¡ÒÃá싧§Ò¹ ªÒÇ©ÐàªÔ§à·ÃÒ»ÃСͺ¾Ô¸Õá싧§Ò¹áººä·ÂÀÒ¤¡ÅÒ§â´Â·ÑèÇ æ ä» ¤×Í ÁμÕ Ñ¡ºÒμþÃÐʧ¦μ͹àªÒŒ áË‹¢¹Ñ ËÁÒ¡ ¡Ô¹àÅÂéÕ §Ê§Ñ ÊÃä ¨ÐÁÕ¾¸Ô »Õ ÅÕ¡ÂÍ‹ Âáμ¡μ‹Ò§¡Ñ¹ºÒŒ § ઋ¹ ·ÕèÍÒí àÀÍ á»Å§ÂÒÇ (ÈÖ¡ÉÒ¸¡Ô ÒÃÍíÒàÀÍá»Å§ÂÒÇ, òõôñ : ññ) ¹ÂÔ Á¡ÒÃÅÐàŹ‹ ¡é¹Ñ ¢¹Ñ ËÁÒ¡ËÅÒ¡ËÅÒÂÇ¸Ô Õ à¾Í×è ·´Êͺ ¤ÇÒÁ¾ÂÒÂÒÁ¢Í§à¨ŒÒº‹ÒÇ μŒÍ§¨Ñ´à¤Ãè×ͧો¹äËÇŒ¼ÕºŒÒ¹ ¼ÕàÃ×͹ à¾×èͺ͡¡Å‹ÒǺÃþºØÃØÉ μÅÍ´¨¹¹ÔÂÁ¨Ñ´ ¢¹Ñ ËÁҡ໚¹¤‹Ùà¾è×ͤÇÒÁÃÒºÃè¹× ¢Í§ªÇÕ ÔμÊÁÃÊ WEDDING TRADITION People in Chachoengsao arrange the weddings like general Thai marriage which they will offer food to monks in the morning, wedding parade, party and only some ceremonies are different for example in Plang Yao district there are the bride groom’s parade blocking to prove the attempt of the bride groom to come to the bride and they will arrange offerings for the spirits and the angels of the house to tell them about the wedding. The gifts for the bride that brought with the parade will be set in pairs for they believe that it is the symbol of couple life and the smooth, untroubled and happy family life. (Source : Plang Yao District Education Office, 1998, Page11) àÃèÍ× § »ÃÐླÕà¡ÕÂè Ç¡ºÑ ¡ÒûÅÙ¡ºŒÒ¹ÊÃÒŒ §àÃÍ× ¹ »ÃÐླàÕ ¡ÂèÕ Ç¡ºÑ ¡Òûš٠ºÒŒ ¹ÊÃÒŒ §àÃÍ× ¹ »ÃЪҪ¹ã¹¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒÁ¤Õ ÇÒÁàªÍè× à¡ÂèÕ Ç¡ºÑ ¡Òûš٠ºÒŒ ¹ ÊÃÒŒ §àÃÍ× ¹¤ÅÒŒ ¤ÅÖ§¡Ñ¹ હ‹ ã¹ÍÒí àÀÍá»Å§ÂÒÇ (È¡Ö ÉÒ¸Ô¡ÒÃÍíÒàÀÍá»Å§ÂÒÇ, òõôñ : ññ) ¨ÐμÍŒ §»ÅÙ¡ºÒŒ ¹ º¹¾¹×é ·ÃèÕ Òº äÁ»‹ Å¡Ù ¤Ã‹ÍÁμÍäÁŒ äÁ»‹ Å¡Ù ºŒÒ¹ã¡Å¡Œ Ѻ·Ò§¹íÒé äËÅ´ŒÇÂà¡Ã§¹Òíé ¡Ñ´à«ÒÐ ·Òí àÅ»ÅÙ¡ºÒŒ ¹·ÕèàËÁÒйÂÔ Á ãËŒÁÕº‹Í¹éíÒËÃ×ÍáËÅ‹§¹íéÒÍÂÙ‹ºÃÔàdz´ŒÒ¹Ë¹ŒÒ ÁÕà¹Ô¹´Ô¹ËÃ×ÍÀÙà¢ÒÍ‹ٴŒÒ¹ËÅѧ ¡ÒÃμéѧºŒÒ¹¹ÔÂÁËѹ ä»·Ò§·ÈÔ μÐÇѹÍÍ¡ËÃÍ× ·ÈÔ à˹×Í äÁ¹‹ ÂÔ ÁË¹Ñ Ë¹ŒÒä»·Ò§·ÈÔ ãμŒËÃÍ× ·ÔÈμÐÇÑ¹μ¡ à¾ÃÒÐÁÕ¤ÇÒÁàªÍ×è ÇÒ‹ ¨Ð»ÃСͺ ÍÒªÕ¾äÁË Ø‹§àÃ×ͧ áμã‹ ¹»˜¨¨Øº¹Ñ ¤ÇÒÁàªÍ×è ´Ñ§¡Å‹ÒǶ¡Ù ÅÐàÅÂä»ÁÒ¡áŌǴŒÇ¢ŒÍ¨Òí ¡Ñ´μÒ‹ § æ ๖๔

TRADITIONS ABOUT BUILDING HOUSES People in Chachoengsao have similar believes about the house building, in Plang Yao district people believe that they should build a house on the plain. The house must not built over three stumps or near the stream or the bank or the area that water goes through because the house could be affected by erosion later. A good location to build a house is the area that has a pond or water supply in front of it and there are hills or mounts behind. The front of the house should face the North if not the East and shouldn’t face the South and the West because they believe that it will cause to not success in their careers but according to the limitations of the land of other things this believe has nearly been gone. àÃÍè× § »ÃÐླ§Õ Ò¹ºÞØ ¢ÒŒ ÇËÅÒÁËÃÍ× §Ò¹à¼Ò¢ÒŒ ÇËÅÒÁ §Ò¹ºØÞ¢ŒÒÇËÅÒÁËÃ×ͧҹà¼Ò¢ŒÒÇËÅÒÁ ª ¹ ¾é× ¹ à Á× Í § à ª×é Í Ê Ò Â Å Ò Ç ã ¹ Íí Ò à À Í ¾ ¹ Á Ê Ò Ã ¤ Ò Á ¨Ð»ÃСͺÈÒʹ¡¨Ô μÒÁ»ÃÐླ´Õ §éÑ à´ÁÔ ·ÊèÕ º× ·Í´ÁÒ¨Ò¡ ºÃþºØÃØÉ ¹èѹ¤×Í ¡Ò÷íÒºØÞ “¢ŒÒÇËÅÒÁ” «è֧໚¹ »ÃÐླշíÒºÞØ ¶ÇÒ¢ŒÒÇËÅÒÁ ¢¹Á¨¹Õ (¢ÒŒ ǻ؇¹) áÅÐ ¹Òíé ÂÒ»Ò† (¹Òíé ÂÒ·äèÕ Áã‹ Ê¡‹ Ð·Ô áμã‹ Ê»‹ ÅÒÃÒŒ ) á´¾‹ ÃÐÀ¡Ô ÉÊØ §¦ ã¹ÇѴ˹ͧºÑÇáÅÐÇѴ˹ͧá˹ àËμØ·ÕèàÅ×Í¡¢ŒÒÇËÅÒÁ ໚¹ÍÒËÒþÔàÈÉà¾ÃÒÐà´×͹ÊÒÁ໚¹àÇÅÒ·èÕ¢ŒÒÇÊØ¡ ªÒǺŒÒ¹¨§Ö ¹Òí ¢ÒŒ ÇÍ¹Ñ à»¹š ¾ª× ËÅÑ¡¢Í§μ¹ÁÒ·íÒ¢ÒŒ ÇËÅÒÁ ªÒÇÅÒÇàÇÕ§àÃÁèÔ àμÃÂÕ Á·Òí ºÞØ ¢ÒŒ ÇËÅÒÁ μ§éÑ áμ‹ ñô ¤Òíè ¡ÃÃÁÇ¸Ô ¡Õ Ò÷Òí ¨ÐÁÅÕ ¡Ñ ɳÐ੾ÒÐμÇÑ ¨§Ö ·Òí ãË¢Œ ÒŒ ÇËÅÒÁäÁÁ‹ àÕ ÂÍè× μ´Ô ¡Ãк͡ áÅСŹèÔ ËÍÁÃÊÁ¹Ñ ÍÃÍ‹  àªÒŒ Ç¹Ñ ¢¹Öé ñõ ¤Òíè ªÒǺҌ ¹¨Ð¹Òí ¢ÒŒ ÇËÅÒÁáÅйÒíé ÂÒ»Ò† ä»·Òí ºÞØ ·ÇèÕ ´Ñ ÊÒí ËÃºÑ ·ÇèÕ ´Ñ ˹ͧá˹Á»Õ ÃÐà¾³Õ á»Å¡ä»¨Ò¡Ç´Ñ ˹ͧºÇÑ ¤Í× ã¹¤ÃÒÇ·Òí ºØÞãËÞ¨‹ ÐÁÕ¤¹ ó ¤¹ ¤¹Ë¹Öè§μ©Õ §Ôè Í¡Õ ¤¹μզ͌ § áÅÐμ¡Õ ÅͧËÅǧ «§Öè ໹š ¡ÅͧãËÞ‹ ã¹¢³Ð·èÕ¾ÃЩѹÍÒËÒÃàªÒŒ (·ÕÁè Ò : ¨§Ñ ËÇÑ´©ÐàªÔ§à·ÃÒ, òõóù) ¹Í¡¨Ò¡¹·éÕ μèÕ Òí ºÅËÇÑ ÊÒí âç ÍÒí àÀÍá»Å§ÂÒÇ «§Öè ໹š ´¹Ô á´¹μ´Ô μÍ‹ ¡ºÑ ÍÒí àÀ;¹ÁÊÒäÒÁ ä´ÁŒ »Õ ÃÐà¾³Õ ´Ñ§¡Å‹ÒÇ´ŒÇ â´Â¨Ð´íÒà¹Ô¹¡ÒÃã¹Çѹà¾çÞà´×͹ÊÒÁ¢Í§·Ø¡»‚ «Ö觺ÃôҾط¸ÈÒʹԡª¹ã¹μíÒºÅËÑÇÊíÒâç áÅÐμíÒºÅã¡ÅŒà¤Õ§¨Ðà´Ô¹·Ò§ä»¹ÁÑÊ¡ÒÃÃÍÂμ‹ÍÃÐËÇ‹Ò§μíҺŠ㹡ÒÃà´Ô¹·Ò§¹Ñé¹à¹×èͧ¨Ò¡ã¹ÊÁÑ¡‹Í¹ ¡ÒäÁ¹Ò¤ÁÅÒí ºÒ¡ÁÒ¡μÍŒ §à´¹Ô ·Ò§¼Ò‹ ¹»Ò† à¢Ò »ÃЪҪ¹¨§Ö ¹ÂÔ Áà¼Ò¢ÒŒ ÇËÅÒÁ¹Òí ä»à¾Íè× à»¹š àʺÂÕ §ÃÐËÇÒ‹ §·Ò§ áÅйíÒ件ÇÒÂá´¾‹ ÃÐʧ¦· èÕÇ´Ñ ´ÇŒ  »ÃÐླմ§Ñ ¡Å‹ÒÇÂѧ»¯ºÔ μÑ ÊÔ º× ·Í´¡Ñ¹ÁÒ¨¹»¨˜ ¨ºØ ¹Ñ (·ÕÁè Ò : ÈÖ¡ÉÒ¸¡Ô ÒÃÍíÒàÀÍá»Å§ÂÒÇ, òõôñ : ñò) KHAO LAM ROASTING TRADITION The celebration of Khao Lam roasting or glutinous rice roasted in bamboo joints occurs in PanomSarakam district. The Laotian locals in the area have been inheriting this tradition form the ancestors. People offer Khao Lam, KanomJeen or Khao Poon (Fermented Rice Flour Noodles) and a kind of curry that put the pickled fish in for eating with to monks at Nog Bua Temple and Nong Na Temple. The reason that people offer Khao Lam is becausein the third ๖๕

month, Laotian’s crops are getting ripe and ready for the harvest so after they have harvested the locals cook Khao Lam as to celebrate. The tradition begins since on the 14th day in the period of waxing moon in the third month which the people will specifically cook Khao Lam for the celebration. On the 15th day of waxing moon people will go to the temples and offer the foods to monks. It is a different between the two temple, at Nong Na temple there are three men, one playing cymbals, one playing gong and another playing a big drum while monks are having the meal. (Source : Chachoengsao, 1996) Moreover the Khao Lam cooking tradition also occurs in Hua Sam Rong sub district, Plang Yao district that connected to PanomSarakam district which the celebration is arranged on the 15th day in the period of waxing moon in the third month. Buddhists in Hua Sam Rong and nearby sub districts will go to pray to the border of the districts. In the past the locals usually cook sticky rice in bamboo joints as their supply for travelling and also for offering to monks, now the traditions has been carrying on until now. (Source : Plang Yao District Education Officers, 1998) àÃ×Íè § »ÃÐླբ¹Öé à¢Òà¼Ò¢ŒÒÇËÅÒÁ »ÃÐླ¹Õ àéÕ »¹š »ÃÐླ»Õ ÃШÒí ·ÍŒ §¶¹èÔ ¢Í§ªÒÇμÒí ºÅËÇÑ ÊÒí âç «§èÖ ä´»Œ ¯ºÔ μÑ ÊÔ º× ·Í´¡¹Ñ ÁÒ໹š àÇÅÒªÒŒ ¹Ò¹ ´Òí à¹Ô¹¡ÒÃã¹Ç¹Ñ à¾çÞà´×͹ ó ¢Í§·¡Ø »‚ ºÃôҾ·Ø ¸ÈÒʹԡª¹ã¹μÒí ºÅËÇÑ âçáÅÐμÒí ºÅã¡ÅàŒ ¤ÂÕ §¨Ðà´¹Ô ·Ò§ä» ¹ÁÑÊ¡ÒÃÃ;Ãоط¸ºÒ·¨íÒÅͧ·èÕÇÑ´à¢ÒÊØÇÃó¤ÕÃÕ (·ÕèÁÒ : ¤Ø³à©ÅÔÁà¡ÕÂÃμÔ ¹Áà¡μØ à»š¹¼ŒÙãËŒÊÑÁÀÒɳ, ¹Ò§©¹Ñ ·¹Ò ÊÃкØÃ¹Ô ·Ã ໹š ¼ŒÙÊÁÑ ÀÒɳ, ÇÑ´ËÑÇÊíÒâç) ÇÔ¸¡Õ ÒÃ͹ØÃѡɏ¨Ñ´§Ò¹»ÃШíÒ»‚§Ò¹¡ÅÒ§à´Í× ¹ ó ໚¹§Ò¹»ÃШÒí »‚ Á¡Õ ÒÃÅÐàŹ‹ ÅàÔ ¡ ÃÒí ǧ ẺâºÃÒ³ ¡ÒÃà¼Âá¾Ãà‹ ÊÕ§μÒÁÊÒ àÍ¡ÊÒÃἋ¹¾ºÑ àªÔުǹãˤŒ ¹ÁÒàŹ‹ ÃíÒǧẺâºÃÒ³ àÃÍè× § ¡ÒÃá싧¡Ò ¡ÒáԹÍÂÙ‹ ¡ÒÃá싧¡ÒÂâ´ÂÃÇÁ¾ºÇÒ‹ àÁÍ×è ¡Í‹ ¹¹‹Ø§¼ÒŒ ËÒ§»¨˜ ¨Øº¹Ñ á싧¡ÒÂẺÊҡŹÂÔ Á (·èÕÁÒ : ¤³Ø à§Õº ÊÃØ áÔ Ê§ ໹š ¼Ù㌠ˌÊÑÁÀÒɳ, ¹Ò§©Ñ¹·¹Ò ÊÃкÃØ ¹Ô ·Ã ໚¹¼ÙŒÊÑÁÀÒɳ, ȹ٠ÈÅÔ »Ç²Ñ ¹¸ÃÃÁ¾é×¹ºŒÒ¹ËÑÇÊÒí âç) Ç¸Ô Õ¡ÒÃ͹ÃØ ¡Ñ ɏ á싧μÇÑ ÂŒÍ¹Í´μÕ Ç¹Ñ ÊÒí ¤ÑÞ æ ãËàŒ Ë¹ç ¡ÒÃá싧¡ÒÂẺã¹Í´Õμ ¡ÒÃà¼Âá¾Ã‹ ¶§Ö àÇÅÒà·È¡ÒÅãËŒÁÕ¡ÒÃá싧¡ÒÂŒ͹Âؤ ãËÁŒ ¡Õ ÒûÃСǴ¡ÒÃá싧¡ÒÂã¹Í´μÕ ๖๖

COOKING KHAO LAM UP HILL The old local tradition of Hua Sam Rong sub district that occurs on the 15th day of waxing moon in the third month. Buddhists in Hua Sam Rong and nearby districts will go uphill to worship the copy Buddha feet print at WatKhaoSuwanKiri or SuwanKiri Hill Temple. (Source : Mr.Chalermkiet Nomket, interviewed by Mrs.Chantana Suraburin, Hua Sam Rong Temple) The people inherit the tradition by annually arrange the celebration including Thai traditional dramas and ancient Thai dance. Way of dressing, Way of living In the past Thai people wore Thai traditional dress. Nowadays, people’s dress became an international style. (Source : Ngiep Surisang, interviewee, Mrs.Chantana Saraburin, interviewer, Hua Sam Rong Folk Art and Culture Centre) Maintaining : Wear old Thai traditional clothing in various important occasions Campaigning : Arrange wearing old Thai traditional clothing competition àÃÍ×è § »ÃÐླÕá˹‹ Ò§áÁÇ »ã‚ ´·Õè½¹äÁ‹μ¡ªÒǹÒä´ÃŒ ºÑ ¤ÇÒÁà´Í× ´ÃŒÍ¹ äÁ‹Á¹Õ éíÒ·Òí ¹Ò¨§Ö ·Òí ¾¸Ô ¢Õ Íã˽Œ ¹μ¡ ¢Í½¹¨Ò¡à·Ç´Ò´ŒÇ ¡ÒÃáË‹¹Ò§áÁÇáÅÐÁÕ¡ÒÃÌͧÃíÒ·íÒà¾Å§ãËŒÁÕàÊÕ§´Ñ§ä» ¶Ö§ÊÇÃä à·Ç´Ò¡ç¨ÐÊ‹§½¹Å§ÁÒãËŒ (¹Ò§©Ñ¹·¹Ò ÊÃкØÃ¹Ô ·Ã ໹š ¼ãÙŒ ËŒÊÁÑ ÀÒɳ, ¹Ò§Ç§Èà´Í× ¹ ·ÔÁ·Í§ ໚¹¼ŒÙÊÁÑ ÀÒɳ, ÇÑ´ËÇÑ ÊÒí âç) ÇÔ¸Õ¡ÒÃ͹ØÃ¡Ñ É ãËŒÁÕ¡ÒÃÈ¡Ö ÉÒªÕÇÔμªÒÇä·ÂÊÁÂÑ ¡Í‹ ¹ã¹¡ÒôÒí çªÇÕ ÔμáÅÐÍÒª¾Õ ¡ÒÃà¼Âá¾Ã‹ ãËŒÁ¡Õ ÒÃÈ¡Ö ÉÒ»ÃÐླäÕ ·Â ¤Òí Ç‹Ò à¾ÂÕ §¾Í HAE NANG MAEW RITUAL (A CAT PARADE) In the year of lacking rain the villagers will parade a cat to call the rain for their field. The villagers begin the ritual with finding a female cat and put her in to the basket or a kind of bamboo basket. Insert a stick of wood to the basket and parade the cat from house to house. When the parade reached each house, the owner of the house is going to throw the water to the cat in the basket till it is wet and give the members of the parade prizes, which is an alcoholic beverage, food, etc. The parade goes to every house in the village if there is no rain coming they will do all of this again in the next day or sooner. The reason that they ๖๗

use a female cat is because the villagers believe the male god will send the rain which is his broth to the angel of the earth who is the female god. She will receive his broth (or the rain) into her womb. After raining the plants will grow very well. The villagers will have enough food to eat. Hae nang maew ritual is in July-August. This ceremony has died out but it still shows us the unity and the old way to solve the farming problems of the villagers. (Mrs.Chantana Sraburin, interviewee and Mrs. Wongduen Timtong, interviewer, Hua Sam Rong Temple) Maintaining : Study old Thai living lifestyle Campaigning : Study Thai way according to the word “sufficiency” àÃèÍ× § »ÃÐླ¶Õ ÇÒ¾ÃÐà¾Å§Ô ¾Ãо·Ø ¸à¨ÒŒ ªÒÇä·Âàªé×ÍÊÒÂà¢Á÷Õ躌ҹËÑÇÊíÒâç䴌»¯ÔºÑμÔÊ׺μ‹Í¡Ñ¹ÁÒ¹Ò¹¹ÑºÃŒÍ»‚º¹¾é×¹°Ò¹¤ÇÒÁàª×èÍÇ‹Ò ¾Ø·¸ÈÒʹԡª¹·èÕ䴌ËÇÁ¶ÇÒ¾ÃÐà¾ÅÔ§¾Ãоط¸à¨ŒÒ¨Ðä´ŒºØÞ¡ØÈÅÍ‹ҧáç¡ÅŒÒ »ÃÐླչÕé¶×Í¡íÒ˹´àÃèÔÁμéѧáμ‹ ÇѹáÃÁ ø ¤èíÒ ¶Ö§ÇѹáÃÁ ñõ ¤Òíè à´Í× ¹ ö ÃÇÁ ø Ç¹Ñ à»¹š Ç¹Ñ »ÃСͺ¾¸Ô Õ¾ÃÐʧ¦Ê Ç´¾ÃÐÍÀ¸Ô ÃÃÁ ÇѹáÃÁ ñ ¤íèÒ à´×͹ ö ໚¹Çѹ¶ÇÒ¾ÃÐà¾ÅÔ§ (·èÕÁÒ : ¤Ø³·Ã§à´ª ÊØÃÔáʧ ໚¹¼ÙŒãËŒÊÑÁÀÒɳ, ¹Ò§©Ñ¹·¹Ò ÊÃкÃØ ¹Ô ·Ã ໹š ¼ÊŒÙ ÁÑ ÀÒɳ, ÈٹÈÅÔ »Ç²Ñ ¹¸ÃÃÁ¾¹×é ºÒŒ ¹ËÇÑ ÊíÒâç) Ç¸Ô ¡Õ ÒÃ͹ØÃѡɏ ÁÕ¡ÒèѴ§Ò¹»ÃÐླ¶Õ ÇÒ¾ÃÐà¾Å§Ô ¾Ãо·Ø ¸à¨ŒÒ·Ø¡»‚ ¡ÒÃà¼Âá¾Ã‹ ÁÕ¡ÒûÃЪÒÊÁÑ ¾¹Ñ ¸ã ËŒ·ÃÒº·Ø¡Ç¹Ñ ¡çÂѧÁÕÃÑ¡ÉÒ»ÃÐླ¹Õ Õé¡Ñ¹ÍÂÙ‹ áÅÐàËÅ×Íà¾ÂÕ § μíÒºÅà´ÂÕ Çã¹Â‹Ò¹¹éÕ BUDDHA’S CREMATION COMMEMORATIVE DAY Thai-khmer people at Hua Sam Rong village have been arranging Buddha’s Cremation Commemorative Ceremony every year since over a hundred years ago. Buddhists believe those who have opportunity to attend this ceremony will gain a high merit. This ceremony begins on the 8th day of waning moon until on the 15th day of the waning moon in the 6th lunar month; all includes 8 days which monks pray for funeral. On the 1st of the waning moon in the 6th lunar month is cremation commemorative day. (Source : Mr.Songdech Surisang, interviewee and Mrs. Chantana Sraburin, interviewer, Hua Som Rong Folk Art and Culture Centre) Maintaining : Arrange Buddha’s Cremation Commemorative Ceremony every year Campaigning : Publicize the information to public that this tradition still exists only in Hua Sam Rong district. ๖๘

àÃ×Íè § ¡ÒÃૹ‹ â´¹μÒ ¡ÒÃà«‹¹â´¹μÒ໚¹¾Ô¸Õ¡ÃÃÁ·èÅÕ Ù¡ËÅÒ¹ (à¢ÁÃ) ¨´Ñ ¢Ö¹é à¾×Íè ÍØ·ÈÔ ÍÒËÒÃä»ãËŒºÃþºØÃÉØ ·ÕèÅÇ‹ §ÅѺä»áÅŒÇ ªÒǺҌ ¹¨Ð·Òí ¾¸Ô ¹Õ ãéÕ ¹à´Í× ¹ ñð μç¡ºÑ Ç¹Ñ ÊÒ÷ä·Â àÃÁèÔ ¨Ò¡àªÒŒ ä»·Òí ºÞØ ·ÇèÕ ´Ñ àÁÍè× ¶§Ö àÇÅÒàÂ¹ç ¨ÐÁ¡Õ ÒÃૹ‹ äËÇŒ »Ù†Â‹ÒμÒÂÒ·ÕèŋǧÅѺä»áÅŒÇ â´ÂÁÕà¤Ã×èͧો¹ ¤×Í ¢ŒÒÇμŒÁÁÑ´äÊŒËÁÙ ¢ŒÒÇμŒÁÁÑ´äÊŒ¡ÅŒÇ ¡ÃÐÂÒÊÒ÷ ä¡‹μÁŒ àËÅÒŒ ÊÒí ÃºÑ ¡ºÑ ¢ÒŒ Ç ¤ÒÇ ËÇÒ¹ ¢ÒŒ ÇÊ¡Ø ¤ÇÒíè ãʪ‹ ÒÁ ô ªÒÁ ñ ÊÒí ÃºÑ ¡ºÑ ¢ÒŒ Ç ô ¶ÇŒ  ñ ÊÒí ÃºÑ áÅÐ ¢Í§ËÇÒ¹ ô ¶ÇŒ  ñ ÊÒí ÃѺ àμÃÂÕ Áà¤ÃÍ×è §à«¹‹ àÃÂÕ ºÃŒÍÂáÅÇŒ ¨Ð¨´Ø ¸»Ù à·Õ¹»¡˜ ·èÕà¤Ãè×ͧો¹·¡Ø Í‹ҧ ÃÔ¹àËÅŒÒ ãÊá‹ ¡ÇŒ áÅÇŒ àÃÕ¡ »Ù† ÂÒ‹ μÒ ÂÒ ãËŒÁÒ¡Ô¹à¤Ãè×ͧો¹â´ÂàÃÂÕ ¡à»¹š ÀÒÉÒà¢Áà ·Òí હ‹ ¹éÕ ó ¤Ã§éÑ áÅÇŒ ¨Ð¹Òí ¢ÒŒ Ç ÁÒ ñ ¶ŒÇ áŌǨѺà¤Ãè×ͧો¹Í‹ҧÅйԴãʋ㹪ÒÁ áÅŒÇÃÔ¹àËÅŒÒ㹪ÒÁ áŌǹíÒä»ÇÒ§äÇŒÃÔÁ·Ò§ÊÒÁá¾Ã‹§ áÅÇŒ ¡ÃÇ´¹Òéí ໹š Í¹Ñ àÊÃ¨ç ¾¸Ô Õ (¹Ò¹¤Ô Á Ê³Ø Òǧȏ ໹š ¼ãÙŒ ËÊŒ ÁÑ ÀÒɳ, ¹Ò§©¹Ñ ·¹Ò ÊÃкÃØ ¹Ô ·Ã ໹š ¼ÊŒÙ ÁÑ ÀÒɳ, Ç´Ñ ËÑÇÊÒí âç) SEN DON TA (FOOD OFFERING TO ANCESTORS) Sen Don Ta is a ceremony which grandchildren (Khmer) arrange for offering food to their ancestors who passed away. It is arranged in the 10th lunar month which is the same day with Thai Festival at the End of 10th Lunar Month. In the morning, Buddhists go to make merit at the temple. After that, people will offer food to their passed away ancestors in the evening. The oblations are Khao Tom Moo (rice porridge with pork), Khao Tom Mat (banana with sticky rice), Kra Ya Sart (Thai sweet made of rice, nut, sesame-seeds, and sugar), boiled chicken, rice whisky, 4 bowls of rice cooked for 1 set, 4 various dishes for 1 set, and 4 bowls of dessert for 1 set. Then, light the joss sticks and candle and pin in all the oblations. Pour the rice whisky into the glass and call out 3 times in Khmer language for passed away ancestors to have all these oblations. After that, bring a bowl of cooked rice and put some dishes and dessert on the top of the cooked rice bowl. Then pour some rice whisky into that bowl as well. Next leave that bowl at the end of a T-intersection. Finally, pour water to dedicate the merit to the passed away ancestors. (Source : Mr.Nikhom Sunawong, interviewee, Mrs.Chantana Sraburin, interviewer, Hua Som Rong Temple) àÃ×Íè § »ÃÐླ¡Õ ÒúǪ ªÒǺҌ ¹ÍÒí àÀÍá»Å§ÂÒǹÂÔ Áã˺Œ μØ ÃªÒÂËÃÍ× ËÅÒ¹ªÒÂÁÍÕ ÒÂ¤Ø Ãº ò𠻺‚ ÃºÔ ÃÙ ³ ä´ÍŒ »Ø ÊÁº·ã¹¾Ãо·Ø ¸ÈÒÊ¹Ò à¾Íè× à»¹š ¡Ò÷´á·¹¾ÃФ³Ø ¢Í§º´Ô Ò ÁÒÃ´Ò ã¹¡ÒúǪ¹¹éÑ ¹ÂÔ Á¨´Ñ ãËÁŒ ¡Õ Ò÷Òí ¢ÇÞÑ ¹Ò¤à¾Íè× Ê͹ã˹Œ Ò¤ä´ÊŒ Òí ¹¡Ö ¶§Ö ¾ÃФس¢Í§¼ãÙŒ Ë¡Œ íÒà¹Ô´áÅйÂÔ Áá˹‹ Ò¤ä»ÍØ»ÊÁº··ÕÇè ´Ñ ã¹àÇÅÒàªÒŒ (·ÕèÁÒ : ¤Ø³â¶Á ÈÃÊÕ ÇÑÊ´Ôì ໚¹¼ãŒÙ ËÊŒ ÑÁÀÒɳ, ¹Ò§©Ñ¹·¹Ò ÊÃкØÃ¹Ô ·Ã ໹š ¼ÙŒÊÁÑ ÀÒɳ, Ç´Ñ Ç§Ñ à¹ç ) ๖๙

ORDINATION TRADITION Villagers at Plaeng Yao district prefer their sons or nephews who are 20 years old completely to do ordination in Buddhism for rewarding their parents. Performing a ceremony for chanting parents’ loving kindness is arranged for a person who is about to be ordained as a monk. The ordination ceremony is always arranged in the temple in the morning. (Source : Thom Srisawad, interviewee and Mrs. Chantana Sraburin, interviewer, Wang Yen Temple) àÃ×èͧ »ÃÐླáÕ Ë¹‹ Ò¤ä»ÈÒÅ਌Ҿ‹Í«Ò¹ ¡ÒÃÍ»Ø ÊÁº·¢Í§ªÒÇËÇÑ ÊÒí âç Á¸Õ ÃÃÁà¹ÂÕ Á·ÊÕè Òí ¤ÞÑ ÍÂÒ‹ §Ë¹§èÖ ¤Í× ¡Í‹ ¹¾¸Ô ·Õ Òí ¢ÇÞÑ ¹Ò¤ã¹àÇÅÒàÂ¹ç ¨ÐμÍŒ § á˹‹ Ҥ价ÈèÕ ÒÅà¨ÒŒ ¾Í‹ «Ò¹ËÃÍ× à¨ÒŒ ¾Í‹ ·Ò‹ àÃÍ× ¢ºÇ¹á˹‹ ¨éÕ ÐÁáÕ μÃǧËÃÍ× ¡ÅͧÂÒÇáÅÇŒ áμà‹ ¨ÒŒ ÀÒ¾ ˹Ҍ ¢ºÇ¹áË‹ ¨ÐÁÕªÒǺŒÒ¹ÁÒÃíÒ¹íÒ˹ŒÒ ¹íÒ¹Ò¤ÍÍ¡¨Ò¡ÇÑ´ä»·èÕ·‹ÒàÃ×Í àÁè×Í件֧¨ÐãËŒ¹Ò¤áÅо‹ÍáÁ‹à¢ŒÒ仨شÃÙ»à¾×èͺ͡ ਌Ҿ‹Í«Ò¹ «Öè§à»ÃÕºàÊÁ×͹໚¹à¨ŒÒ¢Í§ËÁ‹ÙºŒÒ¹à¾×è͢͢ÁÒáÅТÍÅÒÍØ»ÊÁ·º¨Ò¡¹Ñ鹾ǡ¹Ò§ÃíÒ·ÕèÁÒ´ŒÇ ¡ç¨ÐÍÍ¡ÁÒÃÒí ˹ŒÒÈÒŤËãÙ ËÞ‹áÅÇŒ ¡áç ˹‹ Ò¤¡ÅѺ价èÇÕ ´Ñ à¾è×Í·Òí ¢ÇÞÑ ¹Ò¤ (·ÕÁè Ò : ¤Ø³ªÇ¹ ¾Ãà¨ÃÞÔ à»š¹¼ŒãÙ ËŒÊÑÁÀÒɳ, ¹Ò§©Ñ¹·¹Ò ÊÃкØÃ¹Ô ·Ã ໚¹¼ÊÙŒ ÁÑ ÀÒɳ, ÇÑ´ËÑÇÊÒí âç) PRE-ORDINATION PARADE TO JAO POR SAN SHRINE (GUARDIAN SPIRIT) The tradition for ordination in Hua Som Rong village, people will parade a pre-Buddhist monk to Jao Por San Shrine (Guardian spirit Shrine) or Jao Por Tha Rua (Guaridian spirit of pier) before performing a ceremony for chanting parents’ loving kindness in the evening. Pre-ordination parade consists of band or tom-tom in front of the parade for bringing a Nark (a person about to be ordained as a Buddhist priest) from temple to the pier. The parade arrives at the destination, parents of a pre-ordination person light joss sticks to apologize and inform Jao Por San (Guardian spirit) for leaving to be an ordination which villagers respect him like an owner of this village. After that, Thai traditional dancers who come with the parade start dancing for a while, then the parade goes back to the temple to do a ceremony for chanting parents’ loving kindness. (Source : Mr.Chuan Pornchalern, interviewee and Mrs. Chantana Sraburin, interviewer, Hau Som Rong Temple) àÃè×ͧ ¡ÒÃàÅéÕ§¼Õà¢Áà ¡ÒÃàÅéÂÕ §¼Õà¢Áà ໹š ¾Ô¸Õ¡ÃÃÁ㹡ÒÃÃÑ¡ÉÒâä¢Í§ª¹ã¹¡ÅØÁ‹ â´Âàªè×ÍÇÒ‹ ÊÒàËμآͧ¡Òûdž Â䢌ÁÒ¨Ò¡ ¡ÒáÃзÒí ¼´Ô ¼Õ Ç¸Ô ÃÕ ¡Ñ ÉÒμÍŒ §ãˤŒ ¹·Ã§·Òí ¾¸Ô ¢Õ ¹Öé ˧éÔ àªÞÔ ¼ÞÕ Òμ¾Ô ¹èÕ ÍŒ §ÁÒ¶ÒÁÇÒ‹ »Ç† ¼´Ô ¼¼Õ ãŒÙ ´ àÁÍ×è ·ÃÒºáÅÇŒ ¤¹·Ã§ ¡·ç Òí ˹Ҍ ·ºèÕ ¹ºÒ¹ÈÒÅ¡ÅÒ‹ Çá·¹¼»ŒÙ dž ÂãËËŒ ÒÂáÅÇŒ ¨Ð·Òí ¾¸Ô àÕ ÅÂéÕ §¼μÕ ÒÁ·ºèÕ ¹ºÒ¹äÇŒ (·ÁèÕ Ò : ¤³Ø ºÞØ ÅÍ× ÊÃкÃØ ¹Ô ·Ã ໹š ¼ãŒÙ ËŒÊÑÁÀÒɳ, ¹Ò§©¹Ñ ·¹Ò ÊÃкÃØ Ô¹·Ã ໚¹¼ŒÙÊÁÑ ÀÒɳ, öø Á.ò μ.ËÑÇÊíÒâç) ๗๐

CAMBODIAN (KHMER) SPIRIT TREATING ๗๑ Khmer Spirit Treating is the ceremony for curing sickness of people in the village which the villagers believe that the cause of sickness is because people violate tradition, especially to have sexual relations with someone without the consent of the parents. A medium will perform the ceremony to invite the spirit of a relative for asking who violated tradition. The medium as a representative of a sick person requests for the sick person to get better then will arrange spirit treating ceremony in return. (Source : Mr.Boonlue Sraburin, interviewee and Mrs.Chantana Sraburin, interviewer, 68 Moo 2 Hau Som Rong District) àÃ×èͧ ¡ÒÃá짋 §Ò¹áººà¢Áà (຺ҨÒμØÁ) ໚¹¡ÒÃà«‹¹äËÇŒ¼Õ»†Ù‹ÒμÒÂÒÂàÁè×ÍÁÕ¤‹Ù¤Ãͧ äÁ‹Ç‹Ò¨Ðá싧§Ò¹ËÃ×Í¡Òâ͢ÁÒ¡çμÒÁ â´ÂÁÕà¤Ã×èͧો¹äËÇŒ 䴌ᡋ ¢¹ÁμŒÁá´§ ¢¹ÁμŒÁ¢ÒÇ ÍÒËÒäÒÇËÇÒ¹ Í‹ҧÅÐ ñ ÊíÒÃѺ àËŌҢÒÇ ñ ¢Ç´ ä¡‹μŒÁ ñ μÑÇ ´Í¡ËÁÒ¡ ª‹ÍÅÐ ó ´Í¡ ËÅѧäǼŒ ÕºÃþºÃØ ÉØ àÊèç áÅÇŒ ¤‹Ùº‹ÒÇÊÒǨÐä´ÃŒ Ѻ¡ÒÃÍǾÃ໹š ÀÒÉÒà¢ÁÃÊÅºÑ ´ŒÇ¡Òà «´Ñ ª‹Í´Í¡ËÁÒ¡¨Ò¡ÞÒμ¾Ô ¹Õè ÍŒ §áÅÐà¾Íè× ¹·èÁÕ ÒÃÇ‹ Á§Ò¹ ó ¤ÃÑé§ à»¹š ¡ÒÃàÊÃ¨ç ¾Ô¸Õáμ‹§Ò¹ (·èÕÁÒ : ¤³Ø ¨ÃÔ ÒÂ·Ø ¸ ÊØÃáÔ Ê§ ໚¹¼ãŒÙ ËÊŒ ÁÑ ÀÒɳ, ¹Ò§©¹Ñ ·¹Ò ÊÃкÃØ Ô¹·Ã ໹š ¼ÙÊŒ ÁÑ ÀÒɳ, Á.ò μ.ËÑÇÊíÒâç) CAMBODIAN (KHMER) WEDDING STYLE (BAY-BA-JA-TDOOM) Cambodian (Khmer) wedding style (Bae-Ba-Ja-Tdoom) is respecting ceremony to ancestors when people will get marriage or apologize which oblations will be provided each set of Khanom Tom Daeng (Red Coconut Balls), Khanom Tom Khao (White Boiled sweets), food and dessert. Moreover, 1 bottle of rice whisky, 1 boiled chicken and 3 Betel Nuts flowers in each bunch. After respecting the ancestor spirits then groom and bride will get a wish in Cambodian (Khmer) language switch with rubbing a bunch of Betel Nuts for 3 times from relatives and friends who attend the wedding. (Source: Mr.Jirayut Surisaeng, interviewee and Mrs.Chantana Sraburin, interviewer, Moo 2 Hau Som Rong District) àÃ×èͧ ¤ÇÒÁàªè×ÍáÅоԸաÃÃÁ¡ÒÃÊ‹§àÃÍ× ªÒÇä·Âàªé×ÍÊÒÂà¢ÁúŒÒ¹ÊÃÐÊͧμ͹ ºŒÒ¹´§ÂÒ§ ËÑÇÊíÒâç ºŒÒ¹ãËÁ‹ ã¹Â‹Ò¹ÍíÒàÀÍá»Å§ÂÒÇ ÁÕºÃþºØÃØÉࢌÒÁÒμÑé§Ã¡ÃÒ¡ã¹¾é×¹·Õ軘¨¨ØºÑ¹à»š¹àÇÅÒËÅÒÂÌͻ‚ÁÒáÅŒÇ ºØμÃËÅÒ¹Âѧ¤§Ê׺·Í´»ÃÐླÕáÅÐ ¤ÇÒÁàªÍ×è ´§éÑ à´ÁÔ à¡ÂèÕ Ç¡ºÑ ¼ºÕ ÃþºÃØ ÉØ áÅÐáÊ´§¤ÇÒÁ໹š ¡ÅÁØ‹ ª¹ ¤Í× ¡ÒÃૹ‹ ¤¹μÒ (ʧ‹ àÃÍ× ) ໹š ¡ÒÃʧ‹ ÍÒËÒà à¤ÃÍè× §¹§‹Ø ËÁ‹ û٠»¹œ˜ ¤¹áÅÐÊμÑ Çà ÅÂÕé §ä»ã˺Œ ÃþºÃØ ÉØ ·ÅèÕ Ç‹ §ÅºÑ ¹Òí ä»ãªãŒ ¹μÒ‹ §À¾ â´Â¹Òí ʧÔè ¢Í§´§Ñ ¡ÅÒ‹ ÇãÊÅ‹ §ã¹àÃÍ× ·Õè·Òí ´ÇŒ ¡Һ¡ÅŒÇÂáÅÇŒ ¹íÒä»ÅÍÂã¹áËŧ‹ ¹éíÒ ¾¸Ô Õ¡ÃÃÁ¹Õé·íÒ¡¹Ñ ã¹Ç¹Ñ ¢éÖ¹ ñõ ¤Òíè à´Í× ¹ ñð (·ÁÕè Ò : ¤Ø³·´ ÊÒí ÃÒ³ ໹š ¼ÙŒãËŒÊÑÁÀÒɳ, ¹Ò§©¹Ñ ·¹Ò ÊÃкØÃÔ¹·Ã ໹š ¼ÊŒÙ ÑÁÀÒɳ, ÇÑ´ËÑÇÊíÒâç) BELIEF AND SONG RUA RITE (DELIVER FOOD AND CLOTHING BY BANANA BOAT) Ancestors of Thai-Khmer at Sra Song Ton village, Dong Yang village, Hua Sam Rong village, and Ban Mai village in Praeng Yao district area who moved to settle down in this area over hundreds year ago. Their descendants still inherit original belief and tradition about ancestor spirit and present the nation such as dead people libation (deliver oblation by banana boat) delivery to passed away ancestors. All mention previous will be put into a boat (a boat which made of a leaf sheath of banana tree) then float it in the river. This ceremony is on waxing 15 evening of the 10th month. (Source : Mr.Thod Samran, interviewee and Mrs.Chantana Sraburin, interviewer, Hau Som Rong Temple)

¢¹º¸ÃÃÁà¹ÂÕ Á»ÃÐླÕáÅФÇÒÁàª×èÍ “ÍÒí àÀ;¹ÁÊÒäÒÁ” àÃÍ×è § §Ò¹ºÞØ ¢ŒÒÇËÅÒÁËÃÍ× §Ò¹à¼Ò¢ÒŒ ÇËÅÒÁ §Ò¹ºØÞ¢ŒÒÇËÅÒÁËÃ×ͧҹà¼Ò¢ŒÒÇËÅÒÁ ª ¹ ¾×é ¹ à Á× Í § à ª×é Í Ê Ò Â Å Ò Ç ã ¹ Íí Ò à À Í ¾ ¹ Á Ê Ò Ã ¤ Ò Á ¨Ð»ÃСͺÈÒʹ¡¨Ô μÒÁ»ÃÐླ´Õ §Ñé à´ÁÔ ·ÊÕè º× ·Í´ÁÒ¨Ò¡ ºÃþºØÃØÉ ¹èѹ¤×Í ¡Ò÷íÒºØÞ “¢ŒÒÇËÅÒÁ” «è§Ö ໚¹ »ÃÐླ·Õ Òí ºÞØ ¶ÇÒ¢Ҍ ÇËÅÒÁ ¢¹Á¨¹Õ (¢ÒŒ Ç»¹‡Ø ) áÅÐ ¹Òíé ÂÒ»Ò† (¹Òíé ÂÒ·äèÕ Áã‹ Ê¡‹ Ð·Ô áμã‹ Ê»‹ ÅÒÃÒŒ ) á´¾‹ ÃÐÀ¡Ô ÉÊØ §¦ ã¹ÇѴ˹ͧºÑÇáÅÐÇѴ˹ͧá˹ àËμØ·ÕèàÅ×Í¡¢ŒÒÇËÅÒÁ ໹š ÍÒËÒþÔàÈÉà¾ÃÒÐà´Í× ¹ÊÒÁ ໹š àÇÅÒ·¢èÕ ŒÒÇÊØ¡ ªÒǺҌ ¹¨§Ö ¹Òí ¢ŒÒÇÍ¹Ñ à»š¹¾ª× ËÅ¡Ñ ¢Í§μ¹ÁÒ·Òí ¢ŒÒÇËÅÒÁ ªÒÇÅÒÇàÇÂÕ §àÃÁÔè àμÃÂÕ Á·Òí ºÞØ ¢ÒŒ ÇËÅÒÁ μ§éÑ áμ‹ ñô ¤Òíè ¡ÃÃÁÇ¸Ô ¡Õ Ò÷Òí ¨ÐÁÅÕ ¡Ñ ɳÐ੾ÒÐμÇÑ ¨§Ö ·Òí ãË¢Œ ÒŒ ÇËÅÒÁ äÁÁ‹ ÕàÂèÍ× μ´Ô ¡Ãк͡áÅСÅèÔ¹ËÍÁ ÃÊÁѹÍÃÍ‹  ઌÒÇѹ¢Öé¹ ñõ ¤íèÒ ªÒǺŒÒ¹¨Ð¹íÒ¢ŒÒÇËÅÒÁ áÅйéíÒÂÒ»†Òä»·íÒºØÞ·èÕÇÑ´ ÊíÒËÃѺ·èÕÇѴ˹ͧá˹ÁÕ »ÃÐླáÕ »Å¡ä»¨Ò¡Ç´Ñ ˹ͧºÇÑ ¤Í× ã¹¤ÃÒÇ·Òí ºÞØ ãËÞ‹ ¨ÐÁ¤Õ ¹ ó ¤¹ ¤¹Ë¹§èÖ μ©Õ §Ôè Í¡Õ ¤¹μ¦Õ ÍŒ § áÅÐμ¡Õ ÅͧËÅǧ «è§Ö ໚¹¡ÅͧãËÞ‹ ã¹¢³Ð·è¾Õ ÃЩ¹Ñ ÍÒËÒÃàªÒŒ (¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ, òõóù : ñòò) TRADITIONS AND BELIEFS OF “PHANOMSARAKHARM DISTRICT” KHAO LARM (GLUTINOUS RICE ROASTED IN BAMBOO JOINTS) RELIGIOUS CEREMONY OR PAO(BURN) KHAO LARM Khao Larm religious ceremony or Pao Khao Larm is arranged by native of Thai-Laotian in Phanomsarakarm district which inherits from ancestor that is making merit “Khao Larm” which is tradition for offering Khao Larm, Kha Nom Jeen (Thai vermicelli eaten with curry) and Nam Ya Pa (Curry without coconut milk but put pickled fish) to monks at Nong Bua temple and Nong Nae temple. The reason which ‘Khao Lam’ is used as a special food because that time is the 3rd month of Thai lunar calendar, it is the time rice in the farm is fully grown. Villagers will make Khao Larm from their harvest. Thai-Laotian people begin making merit with Khao Larm since the 14th day of the waxing moon. The process for making Khao Larm is specific so it is delicious. In the morning on the 15th of the waxing moon, villagers bring Khao Larm and Nam Ya Pa to the temple for offering to monks at the temple. However, the tradition at Nong Nae Temple is different from Nong Bua Temple when making merit there are three people, one plays cymbals, one plays gong and another one plays a big drum while monks have breakfast. (Source : Chachoengsao, 1996: 122) ๗๒

àÃè×ͧ »ÃÐླ¡Õ Òí ¿‡Ò ¡Òí ¿Ò‡ ໹š »ÃÐླ¤Õ ÇÒÁàªÍ×è ¢Í§ªÒǾǹ·¾èÕ ºã¹ ªØÁª¹¾Ç¹·ÑèÇä» ªØÁª¹¾Ç¹áμ‹ÅÐáË‹§ÍÒ¨ÁÕ¡ÒáíÒ˹´ Ç¹Ñ àÇÅÒáμ¡μÒ‹ §¡¹Ñ ä» áμ‹Ê‹Ç¹ãËÞ¨‹ ж×ÍàÍÒÇѹ¢éÖ¹ ó ¤Òèí à´Í× ¹ ó ໹š Ç¹Ñ ¡Òí ¿‡Ò áμ‹»¨˜ ¨ºØ ѹã¹â¤¡ËÇÑ ¢ÒŒ ÇäÁ‹Á¡Õ Òà ·íÒ¾Ô¸Õ¡íÒ¿‡Ò㹪ØÁª¹àËÁ×͹·Õ辺㹪ØÁª¹¾Ç¹Í×è¹æ áÅÇŒ ¨ÐÁàÕ ¾ÂÕ §¡ÒáÅÒ‹ Ƕ§Ö ¾¸Ô ¡Õ Òí ¿Ò‡ ¨Ò¡àÍ¡ÊÒâͧªÁØ ª¹ áÅÐ ¡Òú͡àÅÒ‹ ¢Í§¼ÍŒÙ ÒÇâØ ÊÍÒÂ»Ø ÃÐÁÒ³ õð »‚ ¢¹éÖ ä»à·Ò‹ ¹¹éÑ áÅдàÙ ËÁ×͹NjҡÒÃÃѺÌãÙ ¹»ÃÐླ´Õ ѧ¡Å‹ÒÇà¡´Ô ¨Ò¡¡ÒÃÃѺ¢ÍŒ ÁÙż‹Ò¹¡ÅØ‹ÁªÁÃÁä·Â¾Ç¹ÁÒ¡¡Ç‹Ò¨ÐÊº× ·Í´¨Ò¡ ¼àŒÙ ²Ò‹ ¼áŒÙ ¡¢‹ ͧªÁØ ª¹àͧâ´Âμç´ÇŒ  ´§Ñ ·¤èÕ ³Ø Ç¹Ô ÂÑ ÍÒÃÃÕ Íº ÍÒÂØ õù »‚ ¼·ŒÙ Òí ˹Ҍ ·àèÕ »¹š “¨Òíé ” ¢Í§ºÒŒ ¹â¤¡ËÇÑ ¢ÒŒ Ç àÅÒ‹ ÇÒ‹ “Çѹ¡íÒ¿Ò‡ ¹‹Ð à´×͹ÂèÕà´Í× ¹ÊÒÁ ¡íÒ¿Ò‡ ¢¹Öé ÊÒÁ¤íèÒà¢Ò¨Ð¡Òí ¿‡Ò à¢Ò¨ÐäÁ‹¶×ÍäÍŒ¾Ç¡à»¹š àËÅ¡ç ¹Ð‹ à¢Ò¶Í× ¡¹Ñ ¤Í× ¡Òí ¿Ò‡ ¹¾èÕ ´Ù áÅÇŒ ¡¢ç ¹Å¡Ø ˹§Ñ ÊÍ× ·àèÕ ÍÒÁÒ¨Ò¡ºÒŒ ¹·§‹Ø âΧ‹ à¢Ò·Òí »ÃÐÇμÑ äÔ ÇŒ ÇÒ‹ à¨ÒŒ ¹ÒÂä»Ãºª¹ÐÁÒáÅÇŒ ÁÒ¡Òí ¿Ò‡ ¤Í× ¡‹Í¹·Õè¨Ð໚¹¾Ç¹ËÃÍ× à»¹š ¾Ç¹áÅÇŒ ¡ç¡Òí ¿‡Ò ÍÒ‹ ¹áÅŒÇ¡ç ¨íÒäÁ‹¤‹ÍÂä´Œ ÁѹÁÕ˹ѧÊ×ÍÍ‹ٹ‹Ð ... ¨Ñ§ËÇÑ´á¾Ã‹ãª‹à»Å‹Ò ໚¹ä·Â¾Ç¹à¹Õè¨ѧËÇÑ´á¾Ã‹ ªÁÃÁä·Â¾Ç¹ÁÕÊԺࡌҨѧËÇÑ´ ¹‹Ð»ÃÐà·Èä·Â.....” ã¹Çѹ¢Ö¹é ó ¤íèÒ à´Í× ¹ ó ËÃÍ× Ç¹Ñ ¡íÒ¿‡ÒÁÕ¤μÔ¤ÇÒÁàª×Íè ÇÒ‹ ËÒŒ Á·Òí §Ò¹¨ºÑ à¤ÃÍè× §äÁàŒ ¤ÃÍ×è §ÁÍ× ·àèÕ »¹š âÅËÐà¾ÃÒÐÍÒ¨¨Ð ¶Ù¡¿‡Ò¼Ò‹ ä´Œ ¨éíÒºŒÒ¹â¤¡ËÇÑ ¢ŒÒÇ¡ÅÒ‹ ÇÇÒ‹ “¡Òí ¿‡Òà¢ÒäÁ‹ã˶Œ ×ÍÁ´Õ ¨ºÑ ÁÕ´¨Ñº¢ÇÒ¹·íÒÍÐäà Çѹà´ÕÂÇäÁã‹ ËŒ·Òí ÍÐäà à¢ÒäÁ‹ã˨Œ ºÑ Á´Õ ¨ºÑ ¾ÃŒÒ à¢Ò¡ÅÑÇ¿Ò‡ ¨Ð¼Ò‹ ¿‡Ò¨Ðŧ໚¹Í‹ҧ¹Ñé¹ à¢ÒÇÒ‹ ÁÕ˹ѧÊÍ× à¢ÒºÍ¡...” Í‹ҧäáçμÒÁ ¼ÇŒÙ ¨Ô ѾºÇÒ‹ »¨˜ ¨ØºÑ¹ ªÒǺҌ ¹â¤¡ËÇÑ ¢ŒÒÇäÁ‹¤Í‹ ÂÁãÕ ¤ÃÃºÑ ÃÙ¶Œ §Ö ¾Ô¸Õ¡íÒ¿‡ÒÁÒ¡¹Ñ¡ ¶Ö§áÁ¨Œ ÐÁ¡Õ Å‹ÒǶ֧¾¸Ô ´Õ ѧ¡ÅÒ‹ ÇàÅ硹ŒÍÂã¹àÍ¡ÊÒêØÁª¹àͧ ¡çμÒÁ ·Ñ駹ÕéàÁè×ÍäÁ‹ÁÕ¡ÒûÃСͺ¾Ô¸Õ¢Öé¹ã¹ªØÁª¹ »ÃÐླաíÒ¿‡Òã¹â¤¡ËÑÇ¢ŒÒǨ֧໚¹à¾Õ§¡ÒÃÃѺÃÙŒ¤μÔ¤ÇÒÁàª×èÍ ºÒ§ÍÂÒ‹ §ã¹¡ÅÁ‹Ø ¼ÍÙŒ ÒÇâØ ÊÍÂÒ‹ §àÅÍ× ¹ÃÒ§ÁÒ¡áÅÇŒ ¢³Ð·¤èÕ ¹ã¹ªÁØ ª¹ÊÇ‹ ¹ãËÞä‹ Áà‹ ¢ÒŒ 㨶§Ö »ÃÐླ¡Õ Òí ¿Ò‡ ·äÕè ´ÊŒ ÞÙ ËÒ 仨ҡªÁØ ª¹áÅŒÇ ¤³Ø ÇÔ¹ÂÑ ÍÒÃÃÕ Íº ºÍ¡Í¡Õ ÇÒ‹ “¤¹á¡â‹ ´ÂÁÒ¡à¢Ò¨ÐÌ٠à´×͹ÊÒÁ¢Öé¹ÊÒÁ¤íèÒà¹ÕÂè ¡Òí ¿Ò‡ à¢Ò¨ÐãËŒ ä»·Í´áËËÒ»ÅÒÍ‹ҧà´ÕÂÇ á실¹ÃØ‹¹ÊÒÁÊÔºÊèÕÊÔº¨ÐäÁ‹¤‹ÍÂÃŒÙáÅŒÇ à¾ÃÒÐäÁ‹¤‹ÍÂä´Œ¾Ù´¡Ñ¹” (·ÕèÁÒ : ¼È.ºØÞÁÒ ¾§ÉâËÁ´ áÅÐ Í.ÀÒ¤ÀÙÁÔ Åº¶Á, òõõò) GUM FAH TRADITION (PAY RESPECTING TO SKY) ‘Gum Fah’ is belief and tradition of Phuan people also known as Tai Phuan which appear in general Phuan community. Each Phuan Community may have specific date and time in difference. Most Phuan people set the 3rd of the waxing moon in the 3rd of lunar month as a ‘Gum Fah day.’ Nowadays, there is no Gum Fah Tradition in Khok Hua Khao community as there is in other communities. There is only information found in community documents and only hearsay from seniors who are over 50 years old. It seems like perception of this tradition occurs from information received from Tai Phuan group club more than there is inherited from ancestors of the community itself. As Mr.Winai Areerob fifty-five-year who is “Jum” of Ban Khok Hua Khao says “Gum Fah day is on the 3rd and 3rd of lunar month. Gum Fah is the 3rd of the waxing moon which villagers pay respect to the sky. The villagers will not hold anything in steel. ๗๓

The book which I brought from Tung Hong village which it states the master won from the war then he paid respect to the sky. I quietly don’t remember but it appears in the book…in Phrae, right? Tai Phuan is in Phrae province? Tai Phuan clubs are in 19 provinces in Thailand….” On the 3rd of waxing moon in the 3rd of lunar month or Gum Fah day, people believe do not work with steel tools because they may be attacked by lightning. Jum of Ban Hua Khok says “On Gum Fah day, we should use knife or ax for working only one day because they believe that they will be attacked by lightning…” However, the researcher discovers Ban Khok Hua Khao villagers rarely know about this ceremony. Although, this ceremony is stated in the document of community but nowadays this ceremony is not held in this community. Thus, Gum Fah tradition is only belief of senior people in community which is unclear while most people in community do not understand Gum Fah tradition which disappears from the community. Mr.Winai Areerob also adds “Most of old people know the 3rd waxing moon in the 3rd of lunar month is Gum Fah day, but people between 30-40 years of age rarely know because people do not talk about Gum Fah day. (Source : Asst.Boonma Pongmod and Mr.Parkpoom Lobthom, 2009) àÃÍè× § »ÃÐླÊÕ §¡ÃÒ¹μ ã¹ªÇ‹ §Ç¹Ñ ·èÕ ñò-ñö àÁÉÒ¹ ¨ÐÁ¡Õ Ò÷Òí ºÞØ »ÃСͺ ¾¸Ô ¡Õ ÃÃÁμÒÁ¤μ·Ô Ò§ÈÒʹҾ·Ø ¸à»¹š ÊÒí ¤ÞÑ â´Â¨ÐàÃÁèÔ ·Òí ºÞØ μÑé§áμ‹Çѹ·èÕÊÔºÊͧ ·íÒºØÞãËŒÞÒμÔ·èÕŋǧÅѺã¹Çѹ·èÕÊÔºÊèÕ áÅÐÊç¹íéÒ¾ÃоÌÍÁ¡ÑºÃ´¹íéÒ´íÒËÑǼٌÊÙ§ÍÒÂØã¹ËÁÙ‹ºŒÒ¹ã¹ Çѹ·èÕÊÔºËŒÒ «èÖ§ÁÕ¡Òá‹Í¾ÃÐ਴Տ·ÃÒ·èÕ˹ŒÒâºÊ¶´Ô¹ ËÃÍ× Ç´Ñ â¤¡ËÇÑ ¢ÒŒ Çà¡Ò‹ ¢Í§ËÁÙ‹ºŒÒ¹ μÍ‹ ÁÒ¶§Ö ç‹Ø ઌÒÇ¹Ñ ·ÕèÊԺˡ ªÒǺҌ ¹¨ÐÃÇ‹ Á¡¹Ñ ·Òí ºÞØ àÅÂéÕ §¾ÃÐã¹âºÊ¶´ ¹Ô ÃÇÁ໹š àÇÅÒ ·§Ñé ËÁ´»ÃÐÁҳˌÒÇ¹Ñ μÒÊÁ´Õ Í¹Ô ·ÐÊ͹ ãˤŒ ÇÒÁàË¹ç ¶Ö§ ¨íҹǹÇѹ·Õè¨Ñ´§Ò¹Ê§¡ÃÒ¹μ¢Í§â¤¡ËÑÇ¢ŒÒÇ·Õèáμ¡μ‹Ò§¨Ò¡¾é×¹·èÕÍ×è¹Ç‹Ò “ä»·íÒºØÞ ¤×Í Ê§¡ÃÒ¹μà¢Ò¨Ð·íÒºØÞ á¤Ê‹ ÒÁÇ¹Ñ ¹Ð áμ‹·Õè¹é·Õ íÒËŒÒÇѹ” ·§éÑ ¹ãéÕ ¹»‚ ¾.È. òõòò ¡‹Í¹¶§Ö Çѹà·È¡ÒÅʧ¡ÃÒ¹μ ä´ŒÁÕ¹ÒÂÍíÒàÀ;¹ÁÊÒäÒÁÁÒËÇÁ§Ò¹ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒÇ ä´Œª‹Ç¡ѹ¨Ñ´àμÃÕÂÁʶҹ·èÕÃͺºÃÔàdzâºÊ¶´Ô¹à¡‹Ò ÁÕ¡Ò÷íÒàÇ·Õ¡¾é×¹¢¹Ò´Ë¡àÊÒ¨Ò¡ÅíÒäÁŒä¼‹ à¾è×Í㪌໚¹ àÇ·ÕáÊ´§ÃíÒ áÅÐÌͧà¾Å§¾Ç¹ ¼ÙŒãËÞ‹Í๡ Á‹Ç§¢ÒÇ ¼ÙŒÃÔàÃÔèÁ¨Ñ´§Ò¹Ê׺ÊÒ¹»ÃÐླժÒǾǹ áÅШѴ¡ÒÃáÊ´§ ´§Ñ ¡ÅÒ‹ Ç㹪Nj §à·È¡ÒÅʧ¡ÃÒ¹μº Í¡ÇÒ‹ “...¤×ÍÇÒ‹ ÅíҾǹ¡¨ç ÐÊÞÙ áÅÇŒ Á¹Ñ ໹š Ç²Ñ ¹¸ÃÃÁ¢Í§ ¾Ç¹ ໹š ÈÅÔ »Ð¢Í§¾Ç¹ÃÍŒ §ÅÒí ໹š ÀÒÉҾǹ ËÁº‹Ù ÒŒ ¹¹§Ö à¹ÂèÕ ¨ÐÁÕÊÑ¡¤¹ËÃ×ÍÊͧ¤¹ áŌǡç໚¹¤¹ÍÒÂØÊÑ¡Ë¡¶Ö§à¨ç´ÊÔº»‚¢Öé¹ä»áÅŒÇ áμ‹àÁ×èÍ¡‹Í¹μ͹·Õè¼Á໚¹à´ç¡æ ¹‹Ð ËÁÙ‹ºŒÒ¹à¢Ò¨ÐÃíÒä´ŒàÂÍР໚¹ÊÔº æ ¤¹ àÇÅÒ§Ò¹à·È¡ÒÅà¢Ò¨ÐÁÒÅíÒà¡ÕéÂǾÒÃÒÊÕ ¤¹Ë¹Ø‹Á¤¹ÊÒǨպ¡Ñ¹ ¡ÒÃÅíÒà¹èÕ¹Шպ¡Ñ¹ áμ‹à´ÕëÂǹéÕ¤ÇÒÁÊíÒ¤ÑÞ¡ç˹ä»à¾ÃÒÐä»ÃѺÇѲ¹¸ÃÃÁÊÁÑÂãËÁ‹ Ìͧà¾Å§ÊÁÑÂãËÁ‹ÊÒ¡Åä» ¡çàÅÂäÁà‹ ÍÒÇѲ¹¸ÃÃÁ¡ÒÃÅÐàÅ‹¹ÁÒ ¤¹à»Ò† ᤹ μÍŒ §ä»àÍÒËÁ‹Ù ÷ (˹ͧà¤ç´ãËÁ)‹ ... ᤹Áѹ¡àç »†Ò¤ÅÒŒ ¡Ѻ᤹ ÍÕÊÒ¹áËÅÐ áμ‹Ç‹ÒÁѹÌͧÁ¹Ñ ÃíÒ໹š ÀÒÉҾǹ ÅíÒÅÒÇ¡Ãç ŒÍ§ÍÕ¡áººË¹Ö§è ” (·èÕÁÒ : ¼È.ºØÞÁÒ ¾§ÉâËÁ´ áÅÐ Í.ÀÒ¤ÀÙÁÔ Åº¶Á, òõõò) ๗๔

SONGKRAN FESTIVAL Songkran festival is from 12-16 of April every year. There is when major merit making begins on the 12 of April, making merit for passed away ancestors on the 14th and pouring water on the Buddha image and also pouring water to senior people in village on the 15th Then build a sand pagoda in front of the clay chapel or at an old Khok Hua Khao Temple. The people of “Kok Hua Khow” usually make merit through the offering of food to monks for a period of five days in Thai-style chapels that are traditionally made from local clay. Mr.Somdee Intasorn said; “The Songkran Festival normally only lasts about three days, however, here in this area it is prolonged for five days, and continues longer than the traditional period of three days” In the year of 1979, before the Songkran festival was first established, the local people of the “Kok Hua Khow” Village, often built and prepared a bamboo platform around the area of the chapel that was to be used as a stage in preparation for Thai classical dancing and Traditional Puan song entertainment. The head of the “Kok Hua Khow” village, Mr.Anek Muangkhow (the original creator of the ongoing Puan traditional event) stated that; “Puan dancing in the future may be extinct because it is has a special traditional culture and unique art of the “Puan Tribe”. Nowadays, there are only a few elderly people of the “Puan Tribe” left. Those few who are still in existence are now in their sixties and seventies, however, they are still capable of dancing and singing the traditional songs. Mr.Anek Muangkhow said; “when I was young, there were more than ten local villagers who were able to traditional song and dance with someone from their area whom they were interested in”. The “Puan” traditional singing and dancing is less popular nowadays because of influences in modern style dancing. The original people in the past whom often played the read-mouth organ are now almost extinct; therefore, any capable existing players that live in nearby villages are welcomed to play instead. Mr.Anake also mentioned that the read mouth-organ was similar to the musical organ that was played in the Northeastern part of Thailand, but was often played in honor of the Traditional “Puan” song”. (Source : Asst.Prof.Bonma Pongmod and Mr.Phakphom Lobdhom, 2009) àÃÍ×è § »ÃÐླÕäËǺŒ ǧÊÃǧ»μ†Ù Ò ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒǨШѴ¾Ô¸ÕºÇ§ÊÃǧ»Ù†μÒ ¤Ã§Ñé áá 㹪Nj §¢¹éÖ ö ¤Òíè à´Í× ¹ ö áÅÐÍ¡Õ ¤Ã§éÑ ã¹Ç¹Ñ ¢¹éÖ ñò ¤Òíè à´×͹ ñò ¢Í§·Ø¡»‚ ªÒǺҌ ¹·¡Ø ºŒÒ¹¨Ð¨Ñ´àμÃÂÕ Á ÍÒËÒÃËÇÒ¹¤ÒÇáÅÐà¤ÃÍ×è §à«¹‹ ä»ÃÇ‹ Á¡¹Ñ ·Òí ¾¸Ô ·Õ ÈèÕ ÒÅ»μÙ† Ò ¢Í§ËÁ‹ÙºŒÒ¹ »˜¨¨ØºÑ¹ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒÇÂѧ¤§»ÃÐà¾³Õ ¤ÇÒÁàªÍè× äËÇ»Œ μ†Ù ÒÍÂÒ‹ §à˹ÂÕ Çá¹¹‹ »ÃÐླ¡Õ ÒÃäËÇ»Œ μ†Ù Ò ¨§Ö ໹š ¡ÒøÒí çÍμÑ Å¡Ñ É³¢ ͧªÒǾǹ⤡ËÇÑ ¢ÒŒ Ç·ªÕè ´Ñ à¨¹ ࢌÁ¢Œ¹·èÕàËÅ×ÍÍÂÙ‹ÍÕ¡Í‹ҧ˹Öè§ ´Ñ§·Õ輌ÙãËÞ‹Í๡ ÁÇ‹ §¢ÒÇ ¡ÅÒ‹ ÇÇ‹Ò “ºÞØ ¡ÅÒ§ºŒÒ¹ ºÇ§ÊÃǧ»μ†Ù Òà¢Ò¨Ð仡¹Ñ ·Ø¡ºŒÒ¹ ºÞØ ¡ÅÒ§ºÒŒ ¹¡çÁÒ à¾ÃÒÐÇÒ‹ Áѹ໚¹Ç¶Ô ÕªÇÕ Ôμ ·Õàè ¢ÒμÍŒ §·Òí ¹‹Ð à¾×èÍãËŒà¡Ô´ÊÃÔ ÔÁ§¤Åá¡‹à¢Ò” ·é§Ñ ¹¾éÕ ºÇ‹ÒäÁà‹ ¾ÂÕ §áμà‹ ©¾ÒÐ㹡ÅØÁ‹ ªÒǺҌ ¹·Õè໚¹¤¹·ŒÍ§¶è¹Ô ´é§Ñ à´ÔÁ ๗๕

à·‹Ò¹éѹ áÁŒá실¹·Õèá싧§Ò¹à¢ŒÒÁÒ໚¹à¢Â ËÃ×ÍÊÐãÀŒã¹ºŒÒ¹â¤¡ËÑÇ¢ŒÒÇ ¡ç¨ÐࢌÒËÇÁ¾Ô¸ÕäËÇŒ»†ÙμÒμÒÁ¸ÃÃÁà¹ÕÂÁ ã¹ËÁÙº‹ ÒŒ ¹´ŒÇÂહ‹ ¡Ñ¹ ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒÇ͸ԺÒÂÇ‹Ò ÃٻẺáÅТéѹμ͹㹾ԸաÃÃÁäËÇŒºÇ§ÊÃǧ»Ù†μÒ ã¹ª‹Ç§à´×͹ ö áÅÐà´Í× ¹ ñò äÁÁ‹ Õ¤ÇÒÁáμ¡μ‹Ò§¡¹Ñ ¡àÇŒ¹áμ‹à¤ÃÍè× §à«‹¹äËÇ·Œ ÕèμÒ‹ §ÍÍ¡ä» ¤Í× ã¹ªÇ‹ §à´Í× ¹ ñò «§Öè ÍÂã‹Ù ¹ª‹Ç§ Ä´Ù¡ÒÅà¡çºà¡ÕÂè Ç ªÒǺҌ ¹¨Ð¹íÒ¢ÒŒ Çà˹ÂÕ ÇãËÁ‹·è»Õ Å¡Ù á«ÁäÇŒ ã¹¹Òà¾è×Í㪌·íÒ¢¹Áâ´Â੾ÒÐÁÒμíÒ¢ŒÒÇàÁ‹Òà¾×èÍà«‹¹äËÇŒ»Ù†μÒ à»š¹¡Òâͺ¤Ø³·Õ誋Ç´ÙáżÅÔμ¼Å·Ò§¡ÒÃà¡ÉμÃã¹»‚¹Ñé¹ ¾Ô¸Õ¡ÃÃÁäËÇŒ»Ù†μÒ¨Ö§ÁÕ¤ÇÒÁÊÑÁ¾Ñ¹¸¡Ñº¡Ò÷íÒÁÒËÒ¡Ô¹¢Í§ ªÒǺŒÒ¹·Õè»ÃСͺÍÒªÕ¾·íÒ¹Ò μŒÍ§¾èÖ§¾Ò¸ÃÃÁªÒμÔ·èÕäÁ‹ÁÕ ¤ÇÒÁṋ¹Í¹ μéѧá싪‹Ç§àÃèÔÁÄ´Ù¡ÒüÅÔμ㹪‹Ç§¡ÅÒ§»‚仨¹ ª‹Ç§Ä´Ùࡺç à¡èÂÕ Ç㹪Nj §»ÅÒ»‚ Í‹ҧäáμç ÒÁ áÁŒÇÒ‹ »¨˜ ¨ºØ ѹ ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒǨÐà»ÅèÕ¹任ÃСͺÍÒªÕ¾Í×è¹á·¹ ¡Ò÷íÒ¹ÒÁÒ¡¢éÖ¹ áμ‹ÅѡɳТͧ¡ÒÃäËÇŒ»Ù†μÒ¡çÂѧÁÕ¡Òà º¹ºÒ¹¢ÍãËŒª‹ÇÂã¹àÃ×Íè §ªÕÇμÔ ¡Ò÷Òí ÁÒËÒ¡¹Ô äÁ‹áμ¡μ‹Ò§ä»¨Ò¡à´ÁÔ (·ÕÁè Ò : ¼È.ºØÞÁÒ ¾§É⏠ËÁ´ áÅÐÍ.ÀÒ¤ÀÙÁÔ Åº¶Á, òõõò) THE LOCAL WORSHIPING RITUALS OF THE VILLAGE ANCESTRAL SPIRITS The first worshiping ceremony regularly took place on the sixth day of the waxing moon during the sixth lunar month. The following ceremony was on the twelfth day of the waxing moon during the twelfth lunar month. Local people would often would prepare food in order to worship the villagers ancestral spirits at the “Kok Hua Khow” village shrine. Nowadays, people in the “Kok Hua Khow” often perform this unique same traditional ceremony annually. This Traditional ritual indicates another respectful example regarding the significant identity and conservation of the Kok Hua Khow people. Mr.Anake also said; “every family in the village often attends this traditional ritual because it is in their belief and way of life, as well, full-filling their wishes with good fortune”. The local people often participated in the event, and their husbands and wives also joined in the ritual. The method and process regarding the first and the second times of the ritual is almost the same. The only difference is the food that is prepared and offered in worshiping the ancestral spirits. The twelfth lunar month is the local harvesting time, therefore, it is required that new sticky rice be used in the making of traditional desserts that are to be offered later for worshiping the spirits. This ritual is also related spiritually to the local farmers in the village. The hardworking efforts of the farmers rely heavily on the uncertain environment and nature throughout the year. Although many people of Kok Hua Khow change their jobs, the traditional ritual of worshiping the ancestral spirits is still currently conducted in order to encourage the people to earn a living and fulfilling their way of life. (Source : Asst.Prof.Bonma Pongmod and Mr.Phakphom Lobdhom, 2009) ๗๖

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It is traditionally believed that to encircle the house with the rope-liked lalang grass after the incantation has been performed, can help prevent bad things happening to family members. Mr.Winai Areerob said “The traditional weaved rope-like lalang were made for the village rituals, and belong to Puan people. They were part of the incantation like holy threads. Nowadays, holy threads sold in a market are more often used instead of the traditional lalang rope because it is more convenient for Khok Hua Khow villagers. The money for buying the holy threads is also collected from the local people.” As Grandma Lamyai Boriboonpanich, aged 72, said; “The lalang rope was made in the past, but it does not appear in the present. The white holy threads are bought, and the money raised from them total an average of about ten or twenty baht per person.” The following morning, on the eighth day of the waxing moon during the sixth lunar month, Buddhist Monks were invited to receive food offerings at the central hall of a house. In this ritual, people from the village made clay dolls that resembled family members and pets, and put them in small containers made from banana leaves called kratongs. It is a traditional spiritual activity for bringing good luck to family members. Mr.Winai explained; “Offering food to monks and molding clay that resemble family members and pets in kratongs spiritually signifies the clearing of bad luck and unhealthiness. At present, there are not many kratongs around, because there are not many people making them. I use a leaf of a banana tree, cut in square or triangular shapes, then put little white or red flags on them before taking them to the ceremony. After the morning meal has been completed, the monks chant and spray holy water on and over the people in order to bless them with good luck and prosperity. Later, the people have lunch and eat together. It is believed that any leftover food from this merit making ceremony should not be taken home, but instead used to feed any animals around the house. Krontongs are usually left at the village’s intersections in order to leave all bad luck behind. The lalang ritual rope, or holy thread, that had been used at the ceremony is later taken and placed around people’s homes as to prevent any danger happening to their families. The rope will be replaced by a new one in the following year. (Source : Asst.Prof.Bonma Pongmod and Mr. Phakphom Lobdhom, 2009) àÃèÍ× § »ÃÐླշÒí ºØÞà¢ÒŒ ¾ÃÃÉÒ ๗๘

㹪‹Ç§ÇѹÍÒÊÒÌËºÙªÒ μç¡ÑºÇѹ¢éÖ¹ ñõ ¤èíÒ à´×͹ ø ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒǨоҡѹ价íÒºØÞ·èÕÇÑ´ μÒÁ»¡μÔઋ¹à´ÕÂǡѺ¡Òû¯ÔºÑμԢͧ¾Ø·¸ÈÒʹԡª¹·ÑèÇä» ÁÕ¡ÒÃàμÃÕÂÁ¢ŒÒÇ»ÅÒÍÒËÒà ¼ŒÒÍÒº¹éíÒ½¹ áÅÐà·Õ¹¾ÃÃÉÒÁÒ¶ÇÒ¾ÃÐʧ¦·èÕÇѴ⤡ËÑÇ¢ŒÒÇ «Ö觪‹Ç§ËÑǤèíÒ¨ÐàÇÕ¹à·Õ¹Ãͺ¾ÃÐÍØâºÊ¶â´Â¡ÒùíҢͧ ¾ÃÐʧ¦ áÅÇŒ ã¹Ç¹Ñ áÃÁ ñ ¤Òíè à´Í× ¹ ø «§èÖ à»¹š Ç¹Ñ à¢ÒŒ ¾ÃÃÉÒ ¡¨ç йÒí ÍÒËÒÃáÅÐʧèÔ ¢Í§ÁÒÃÇ‹ Á·Òí ºÞØ ·ÇèÕ ´Ñ Í¡Õ Ç¹Ñ Ë¹§èÖ (·ÁèÕ Ò : ¾¸Ô äÕ ËÇ»Œ μ†Ù Ò : ÇÒ‹ ´ÇŒ ¤ÇÒÁ໹š ¾Ç¹áÅЪÁØ ª¹â¤¡ËÇÑ ¢ÒŒ Ç ÍÒí àÀ;¹ÁÊÒäÒÁ ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ, òõõò) BUDDHIST LENT DAY Buddhist Lent Day or Wan Khao Punsa takes place in the first day of waning moon during the eighth lunar month. The people of Khok Hua Khow make merit at a temple. The food, monk’s bathing cloth for rainy season, and candles are given to the monks. Walking with lighted candles in hand around the temple or “vientian” is done in the early night of Buddhist Lent Day. àÃÍè× § »ÃÐླÕÊÒ÷¾Ç¹ ã¹ÇѹÊØ´·ŒÒ¢ͧà´×͹ ù ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒÇ ¶Í× ¡¹Ñ ÇÒ‹ ໹š Ç¹Ñ ÊÒ÷¢Í§ªÒǾǹ ªÒǺҌ ¹áμÅ‹ ФÃͺ¤ÃÇÑ ¨Ð·íÒ¢¹Á¡ÃÐÂÒÊÒ÷ «Öè§ÁÕʋǹ¼ÊÁ¢Í§¢ŒÒÇμÍ¡ ¶ÑèÇÅÔʧ §Ò ¹íéÒμÒÅ ¢ŒÒÇàÁ‹Ò à¾è×Í·íÒºØÞËÇÁ¡Ñ¹ ã¹»‚ ¾.È. òõõò ÇѹÊÒ÷¾Ç¹μç¡ÑºÇѹáÃÁÊÔºÊèÕ¤íèÒ ·éѧ¹Õé¡ÒáíÒ˹´ÇѹÊÒ÷¢Í§ä·Â¨Ð¶×ÍÊéÔ¹à´×͹ÊԺ໚¹ ÇѹÊÒ÷ «Ö§è áÊ´§ãËàŒ Ë繶§Ö ¤μ¡Ô ÒùѺÇѹ·áèÕ μ¡μ‹Ò§¡¹Ñ ´ŒÇ ´Ñ§·è¹Õ ŒÒÇÔ¹ÂÑ ÍÒÃÃÕ Íº àÅ‹ÒÇ‹Ò “ÊÔºà´Í× ¹à¡ÒŒ áÅŒÇÇ¹Ñ ¹ÁéÕ ¡Õ ǹ ¡ÃÐÂÒÊÒ÷ ÊԺʤèÕ Òèí à´×͹à¡ÒŒ ໚¹Ç¹Ñ ÊÒ÷¾Ç¹ ¡Ç¹¢ÒŒ ÇμÍ¡¹‹Ð àÍÒÁҡǹ ÊéÔ¹à´×͹à¡ÒŒ ¹‹Ð Ç¹Ñ ·Õè ò𠹋РÊÔºÊèÕ¤íèÒà¹èÕÂ໚¹ÊÒ÷... ໚¹ÊÒ÷¾Ç¹ ÊéÔ¹à´×Í¹à¡ŒÒ ¶ŒÒÊéÔ¹à´×͹ÊÔºÁѹ¨Ð໚¹ÊÒ÷ä·Â μ‹Ò§¡Ñ¹à´×͹˹Öè§ ¶ÒŒ ¤¹ä·Â¡çà´×Í¹ÊºÔ ¡ÅÒ§à´Í× ¹Á§Ñé ” ¡Ãй¹Ñé ´ÙàËÁÍ× ¹Ç‹Ò¡Òö×ÍàÍÒÇ¹Ñ ÊØ´·ÒŒ ¢ͧà´×͹ ù ໹š ÇѹÊÒ÷¾Ç¹ ·Õáè μ¡μÒ‹ §¨Ò¡ÊÒ÷ä·Âã¹Ç¹Ñ Êé¹Ô à´×͹ ñð «Öè§áÊ´§ãËŒà˹ç Ç‹Ò¸ÃÃÁà¹ÂÕ Á¡ÒáÒí ˹´Ç¹Ñ ÊÒ÷·áèÕ μ¡μÒ‹ §¡Ñ¹ä´¡Œ ÅÒÂ໹š ÊÞÑ Å¡Ñ É³ã¹¡ÒèÒí ṡ ¡Å‹ØÁ¤¹â´ÂÍÒÈѸÃÃÁà¹ÕÂÁ»ÃÐླÕμ‹Ò§¡Ñ¹´ŒÇ ´Ñ§·Õ輌ÙãËÞ‹à͹¡Í¸ÔºÒÂÇ‹Ò “ÅÒÇ¡ç¨ÐÁÕÊÒ÷ÅÒÇ ¾Ç¹¡ç¨ÐÁÕÊÒ÷¾Ç¹ ¤¹ä·Â¡çÁÕÊÒ÷ä·Â ¤¹¨Õ¹¡çÁÕÊÒ÷¨Õ¹ ÊÒ÷ä·Â ÊÒ÷ÅÒÇ ÊÒ÷ÅÒǾǹ áŌǡçÁÕ ÊÒ÷ä·ÂàÍ´ ” Í‹ҧäáçμÒÁ ã¹¢³Ð·ªèÕ ÒǺŒÒ¹â¤¡ËÇÑ ¢ŒÒÇÂÖ´¶Í× àÍÒÇѹÊØ´·ŒÒÂà´×͹ ù á싪ÒǾǹºŒÒ¹Ë¹Í§à¤ç´ «Öè§ÍÂÙ‹ºŒÒ¹μÔ´¡Ñ¹áÅÐ໚¹¤¹àªé×ÍÊÒ¾ǹઋ¹à´ÕÂǡѹ¡Ñº ¤¹â¤¡ËÑÇ¢ŒÒÇ¡ÅѺÂÖ´¶×ÍàÍÒÇѹÊØ´·ŒÒ¢ͧà´×͹ ñð «èÖ§ ໚¹¡ÒÃÂÖ´¶×ÍμÒÁ¤μԢͧä·Â໚¹Çѹ·íÒºØÞÇѹÊÒ÷ä·Â ´§Ñ ·¤èÕ ³Ø áÁ©‹ Åͧ μÒ·¾Ô  ºŒÒ¹Ë¹Í§à¤ç´ËÁÙ‹ ô ͸ԺÒÂ Ç‹Ò “äÁ‹àËÁ×͹¡Ñ¹ ÊÒ÷ÅÒÇ¡‹Í¹ áŌǡçÁÒÊÒ÷ä·Â àÎÂŒ áÅÇŒ ¡Êç Ò÷ä·Âà˹Í× à¢ÒàÃÂÕ ¡ ä·ÂàÍ´ç Á¹Ñ ÁÊÕ ÒÁÊÒ÷ ¤¹ä·ÂàÃÒà¹èÂÕ ¹‹Ð ¢Í§Ë¹Í§à¤´ç ໚¹ÊÒ÷ä·Â ·Õâè ¤¡ËÑÇ¢ŒÒÇ¡àç »¹š ÅÒÇ ¶Ö§»‚¡ç¡Ç¹¢¹Á¡ÃÐÂÒÊÒ÷ ⤡ËÑÇ¢ŒÒǹÕè à´×͹ ù ÊÔé¹à´×͹¡Ç¹¡ÃÐÂÒÊÒ÷ ÊÒ÷ä·Âà´×͹ ñð ÊéÔ¹à´×͹ äÁ‹μç¡Ñ¹ËÃÍ¡” ·Ñ駹Õé ¹‹ÒÊѧà¡μÇ‹Ò ๗๙

¡ÒÃÁ¸Õ ÃÃÁà¹ÂÕ Á¶Í× àÍÒÇ¹Ñ ÊÒ÷áμ¡μÒ‹ §¡¹Ñ ¢Í§ªÒǺҌ ¹â¤¡ËÇÑ ¢ÒŒ Ç¡ºÑ ªÒǺҌ ¹Ë¹Í§à¤´ç ÍÒ¨à¡´Ô ¨Ò¡¡ÒÃÃºÑ ¤μ¤Ô ÇÒÁàªÍè× áÅиÃÃÁà¹ÕÂÁ»¯ÔºÑμ¢Ô ͧ¤¹¡ÅØÁ‹ ä·ÂáÅоǹ·áèÕ μ¡μÒ‹ §ä» áÁ¨Œ ÐÁÕ¨´Ø ËÇÁ¢Í§»ÃÐླշ͌ §¶Ôè¹Íè×¹ æ àËÁÍ× ¹¡Ñ¹ ¡μç ÒÁ (·ÁèÕ Ò : ¾¸Ô äÕ ËÇ»Œ μ†Ù Ò : ÇÒ‹ ´ÇŒ ¤ÇÒÁ໹š ¾Ç¹áÅЪÁØ ª¹â¤¡ËÇÑ ¢ÒŒ Ç ÍÒí àÀ;¹ÁÊÒäÒÁ ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ, òõõò) SARTPUAN RITUAL It is believed that the ninth lunar month is Sartpuan Ritual of Puan people. They make Thai a sweet made of rice, nut, sesame-seeds and sugar called “kayasart” for merit making in 2009. Sartpuan Ritual is on the fourteenth day of waxing moon. Thai Sart Ritual is at the end of the tenth lunar month. The way how to count a day for Thai sart Ritual is different depending on each people groups. “Laos has Sartlaos Ritual, Puan has Sartpuan, Thailand has Sartthai, Chaina has Sartcheen.” said Mr.Anek. While Sartthai day falls on the last day of the ninth lunar month in Kok Hua Khow, it is on the last day of the tenth month in Puan according to Thai traditional belief. As Mrs.Chalong Tatip explained “Sart day falls on different days, begins with Sartlao then Sartthai. Northern Sarthai is called Thai-ed.” It is notice that although there are same local rituals of Kok Hua Khow and Nongkled, the day for Sart Ritual of two villages is different due to the belief of Thai and Puan people. àÃÍ×è § »ÃÐླպÞØ ÍÍ¡¾ÃÃÉÒáÅÐà·È¹Á ËÒªÒμÔ Ç¹Ñ ÍÍ¡¾ÃÃÉÒμç¡ºÑ Ç¹Ñ ¢¹Öé ñõ ¤Òèí à´Í× ¹ ññ ªÒǺŒÒ¹â¤¡ËÇÑ ¢ÒŒ ǡ绯ԺÑμÔહ‹ à´ÕÂÇ¡ºÑ ¾·Ø ¸ÈÒʹ¡Ô ª¹ ·ÇèÑ ä» ¤×Í ä»ÃÇ‹ Á·Òí ºÞØ ·ÇèÕ ´Ñ áÅÐÁÕ¡ÒÃμ¡Ñ ºÒμÃà·âÇ´ŒÇÂÍÒËÒÃá˧Œ μÍ‹ à¹×èͧã¹ÃØ‹§àªŒÒÍ¡Õ Çѹ˹§èÖ ·§Ñé ¹éÕ㹪‹Ç§ ¡‹Í¹ÍÍ¡¾ÃÃÉÒ Çѹ¢éÖ¹ ø ¤èíÒ à´×͹ ññ ªÒǺŒÒ¹¨ÐËÇÁ¡Ñ¹¨Ñ´§Ò¹»ÃÐླÕà·È¹ÁËÒªÒμÔ¢Öé¹·Ø¡»‚ â´ÂÁ¾Õ ÃÐʧ¦¢ é¹Ö à·È¹· ѧé ËÁ´ ñó ¡Ñ³± ãªàŒ ÇÅÒ·Ñé§Ç¹Ñ «Ö§è áμÅ‹ Сѳ±¨ ÐÁàÕ ¨ÒŒ ÀҾËÇÁ㹡ÒÃμÔ´¡³Ñ ±à ·È¹ ¹Í¡¨Ò¡¹Õé 㹡ÒèѴ§Ò¹à·È¹ÁËÒªÒμÔÂѧÁÕ¡Òö×Íáç¨Ò¡ÇÑ´¢Í§ªÒǾǹ㹾×é¹·èÕÍè×¹ æ ãËŒÁÒª‹Ç áÅÐÃÇ‹ Á§Ò¹¡¹Ñ «Ö§è ໹š ¡ÒÃàª×èÍÁâ§ÊÒÂÊÁÑ ¾Ñ¹¸ª ÒǾǹ¨Ò¡ªØÁª¹Íè×¹ æ ´ÇŒ  (·ÁèÕ Ò : ¾¸Ô äÕ ËÇ»Œ μ†Ù Ò : ÇÒ‹ ´ÇŒ ¤ÇÒÁ໹š ¾Ç¹áÅЪÁØ ª¹â¤¡ËÇÑ ¢ÒŒ Ç ÍÒí àÀ;¹ÁÊÒäÒÁ ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ, òõõò) THE END OF BUDDHIST LENT DAY AND THE TELLING OF THE VESSANTARAJATAKA The end of Buddhist Lent Day falls on the full-moon day during the eleventh lunar month. The people of Kok Hua Khow make merit at the temple. In the next morning, there is Tak Bat Devo with dry foodstuff (offering of food to Buddhist monks. The celebration is an imitation of Lord Buddha’s descent from heaven. Thus, a high place such as hill is preferably used as a starting point.) During the end of Buddhist lent, the people of Kok Hua Khow hold Thet Mahachart or the telling of the Vessantara Jataka. Puan people from other villages also join the event to make the relationship among all villagers. ๘๐

àÃ×Íè § »ÃÐླէҹ»ÃШÒí »‚ÇѴ⤡ËÑÇ¢ŒÒÇ ªÒÇ⤡ËÑÇ¢ŒÒÇä´ŒÃÔàÃèÔÁ¡ÒèѴ§Ò¹»ÃШíÒ»‚ÇѴ⤡ËÑÇ¢ŒÒÇ㹪‹Ç§à·È¡ÒÅμÃØɨչ à¾è×Í໚¹¡ÒÃËÒà§Ô¹ ÃдÁ·¹Ø ·Òí ¡¨Ô ¡ÃÃÁÊÒ¸Òó»ÃÐ⪹¢ Í§Ç´Ñ áÅЪÁØ ª¹ â´ÂÁ¡Õ ÒÃÍÍ¡ÃÒŒ ¹¤ÒŒ ¢Ò¢ͧáÅÐáÊ´§¡ÒÃÅÐàŹ‹ μÒ‹ § æ â´Âແ´âÍ¡ÒÊãËŒ¾Ø·¸ÈÒʹԡª¹¨Ò¡ËÁÙ‹ºŒÒ¹ã¡ÅŒà¤Õ§䴌àÂèÕÂÁªÁ»´·Í§ÃÙ»àËÁ×͹ËÅǧ¾‹ÍáÁŒ¹ ¾Ãоط¸âʸà ¨Òí Åͧ áÅÐÃ;Ãо·Ø ¸ºÒ· ¤³Ð¡ÃÃÁ¡ÒÃÇ´Ñ áÅЪÒǺҌ ¹â¤¡ËÇÑ ¢ÒŒ Ç ¨ÐÁÒÃÇÁ¡¹Ñ ·ÇÕè ´Ñ à¾Í×è ªÇ‹ ¡¹Ñ ·Òí ÍÒËÒà àÅéÕ§¼¤ŒÙ ¹·èÕÁÒËÇÁ§Ò¹ áÅСÒè´Ñ §Ò¹ã¹ª‹Ç§¤íÒè àÁÍè× ¾¨Ô ÒóҨҡ»ÃÐླ¾Õ ¸Ô ¡Õ ÃÃÁã¹Ãͺ»¢‚ ͧªÒǺҌ ¹â¤¡ËÇÑ ¢ÒŒ Ç ¨Ðà˹ç ä´ÇŒ Ò‹ Á·Õ §éÑ ¾¸Ô ¡Õ ÃÃÁ·àÕè »¹š ¤ÇÒÁ àªè×Í੾ÒÐã¹·ŒÍ§¶è¹Ô ËÃÍ× ¢Í§¡ÅØÁ‹ ªÒμԾѹ¸¾Ø ǹ áÅлÃÐླ¤Õ ÇÒÁàªè×Í·Õè¼Ù¡â§¡ÑºËÅ¡Ñ ¸ÃÃÁ·Ò§ÈÒʹҾط¸ «§Öè ໹š ÈÒʹÒËÅ¡Ñ äÁá‹ μ¡μÒ‹ §¨Ò¡¤¹ä·Â·ÇèÑ ä» ·§Ñé ¹éÕ ¾ºÇÒ‹ ¤ÇÒÁàªÍ×è ¢Í§ªÒǾǹ·ÂÕè §Ñ ¤§Á¡Õ Òû¯ºÔ μÑ ÊÔ º× ·Í´ÍÂÒ‹ § à˹ÕÂÇṋ¹ ¤×Í ¡ÒÃäËÇŒ»Ù†μÒáÅСÒ÷íÒºØÞ¡ÅÒ§ºŒÒ¹ â´ÂªÒǺŒÒ¹Âѧ¤§à¢ŒÒËÇÁ§Ò¹¾Ô¸ÕÍ‹ҧ˹Òṋ¹ «Öè§ÃÇÁ¶§Ö ¡ÅØ‹Á¤¹Ã‹¹Ø ãËÁ‹ æ ·é§Ñ à´¡ç áÅмٌãËÞ‹ á줋 μÔ¤ÇÒÁàªèÍ× ´Ñ§¡Å‹ÒÇäÁä‹ ´ŒÁÕÅѡɳÐàËÁÍ× ¹´§éÑ à´ÁÔ ËÒ¡áμä‹ ´ŒÁÕ ¡ÒûÃѺà»ÅèÕ¹ãËŒÊÍ´¤ÅŒÍ§¡ÑºÊÀÒ¾ªÕÇÔμ·Ò§Êѧ¤Á»˜¨¨ØºÑ¹ÁÒ¡¢Öé¹ ¢³Ðà´ÕÂǡѹ»ÃÐླմéѧà´ÔÁ¢Í§ªÒǾǹ ºÒ§Í‹ҧ¡çä´ŒàÃèÔÁàÊ×èÍÁËÒÂä» ¢Ò´¡ÒÃÊ׺μ‹Í ·íÒãËŒÁÕ¤¹·èÕ¨ÐࢌÒ㨤ÇÒÁËÁÒÂã¹»ÃÐླչéѹ æ Å´¹ŒÍÂŧ áÅй‹Ò椄 à¡μÇ‹ÒªÒǺҌ ¹â¤¡ËÑÇ¢ÒŒ Ǻҧ¤¹â´Â੾ÒÐ㹡ÅØ‹Á¼¹ÙŒ Òí ¨Ð¹íÒàÍÒ»ÃÐླվ¸Ô ¡Õ ÃÃÁ·Õäè ´ŒÃºÑ ÃÙ¨Œ Ò¡ªÁÃÁ ä·Â¾Ç¹á˧‹ »ÃÐà·Èä·ÂÁÒãªÍŒ ¸ºÔ Ò à¾Íè× ÃÍ×é ¿¹„œ »ÃÐླ¢Õ ͧªÁØ ª¹μÇÑ àͧ¼ÊÁ仡ºÑ ¡ÒÃÃºÑ Ã´ŒÙ §éÑ à´ÁÔ ·àèÕ ¤ÂÁÍÕ Âã‹Ù ¹ ªÁØ ª¹´ÇŒ Âહ‹ ¡¹Ñ ·§éÑ ¹¹Õé Í¡¨Ò¡§Ò¹»ÃÐླ·Õ ¡Õè ÅÒ‹ Ƕ§Ö ¢ÒŒ §μ¹Œ Ç¶Ô ¡Õ ÒôÒí à¹¹Ô ªÇÕ μÔ ¢Í§ªÒÇ⤡ËÇÑ ¢ÒŒ Ç¡Êç ÁÑ ¾¹Ñ ¸¡ ºÑ ¡Ô¨¡ÃÃÁμÒÁ»¯Ô·Ô¹·Ò§ÈÒʹҾط¸Íè×¹ æ ઋ¹ ¡Ò÷íÒºØÞÇѹ¾ÃÐ áÅÐÇѹÊíÒ¤ÑÞ·Ò§ÈÒʹҾط¸Í×è¹ æ ÃÇÁ·Ñ駧ҹμÃØɨ¹Õ μÒÁ»ÃÐླբͧªÒǨչ´ŒÇ (·ÁèÕ Ò : ¾¸Ô äÕ ËÇ»Œ μ†Ù Ò : ÇÒ‹ ´ÇŒ ¤ÇÒÁ໹š ¾Ç¹áÅЪÁØ ª¹â¤¡ËÇÑ ¢ÒŒ Ç ÍÒí àÀ;¹ÁÊÒäÒÁ ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ, òõõò) ANNUAL FESTIVAL OF KOKHUAKHOW TEMPLE The people of Kok Hua Khow start holding their annual festival during the Chinese New Year Festival in order to raise money for doing useful activities for the temples and communities. They give an opportunity for the neighboring villagers in respect of the Luang Pho Man Statue, the imitation of Sothorn Buudha image and the Lord Buddha footprints. The village committee and the people of Kok Hua Khow gather at the temple to cook the food providing to the participants and to prepare the night activities. It is considered that the ritual of Kok Hua Khow derived from local or Puan ethnic belief and Buddhist belief that is not different from other people group. It is found that Puan people still continually perform the ritual of the worship for village’s ancestral spirits and the village making merit. However, the tradition is not the same as in the past. It is adapted to be more suitable to the modern society. In the same time, the original rituals of Puan people become slowly disappear. So, some people do not understand the true meaning and the purposes of the rituals. It is noticed that same Kok Hua Khow people, especially the village leaders take the ritual acquired from Thai Puan Association to recover their own ritual with the previous original background knowledge. Besides, the lifestyle of Khok Hua Khow people is related to other Buddhist activities such as making merit or the Buddhist holy days and Chinese New Year Day. ๘๑

àÃ×Íè § »ÃÐླÕÇ¹Ñ ¢¹¹Ø à¹×èͧ¨Ò¡ÍíÒàÀ;¹ÁÊÒäÒÁÁÕ¢¹Ø¹·èÕÁÕª×èÍ àª‹¹ ¾Ñ¹¸Ø·Í§»ÃÐàÊÃÔ° à·ÈºÒÅμíÒºÅà¡ÒТ¹Ø¹ ¨§Ö ä´Œ¨Ñ´»ÃÐླÇÕ ¹Ñ ¢¹¹Ø ¢Öé¹ ã¹»‚ ¾.È. òõõñ â´Â¨Ð·íÒ㹡ÅÒ§à´×͹ ó »ÃÐÁÒ³à´Í× ¹¡ÁØ ÀÒ¾¹Ñ ¸¢Í§·¡Ø »‚ 㹧ҹä´ÁŒ ¡Õ ÒûÃСǴ¸Ô´Ò¢¹Ø¹, ¡ÒÃᢋ§¢Ñ¹¡ÒûÅÍ¡¢¹¹Ø , ¡ÒÃᢧ‹ ¢Ñ¹¡ÒáԹ¢¹Ø¹, ¡ÒÃᢋ§¢Ñ¹μÒí ÊŒÁμíÒ¢¹Ø¹ ÃÇÁ·é§Ñ ¡ÒÃáÊ´§º¹àÇ·Õ «§èÖ ä´ãŒ ªŒºÃàÔ Ç³ÇÑ´¾§ÉÒÃÒÁ μíÒºÅà¡ÒТ¹Ø¹ ÍíÒàÀ;¹ÁÊÒäÒÁ ¨Ñ§ËÇ´Ñ ©Ðàª§Ô à·ÃÒ ã¹¡ÒèѴ¡¨Ô ¡ÃÃÁ (·ÕèÁÒ : ¤³Ø Êتҹѹ· áʧᨋÁ : òõõô) JACKFRUIT DAY As Pranomsarakham District is famous for a jackfruit named Thongprasert, Khoa Kanon Municipal District holds the Wan Kanon Festival in 2008. This festival falls around the middle of February each year. (Source : Suchanan Sangjam, 2011) àÃÍè× § »ÃÐླÕÊ‹§àÊÃÔÁáÅÐ͹ÃØ Ñ¡É»ÃÐླն×ÍÈÕšԹਠ³ âçà¨àÅ秫ÑÇμ§éÔ μíÒºÅà¡ÒТ¹Ø¹ ÍíÒàÀ;¹ÁÊÒäÒÁ ¨§Ñ ËÇÑ´©Ðàª§Ô à·ÃÒ à·È¡ÒÅ¡¹Ô ਡÒí ˹´àÍÒÇѹμÒÁ¨Ñ¹·Ã¤μÔ ¤Í× àÃÔÁè μ§éÑ áμ‹ ñ ¤Òèí ¶§Ö ù ¤Òèí à´Í× ¹ ù ÃÇÁ ù Çѹ ù ¤×¹ ¤íÒÇ‹Òà¨ã¹ÀÒÉÒ¨Õ¹·Ò§¾Ø·¸ÈÒʹҽ†ÒÂÁËÒÂÒ¹ÁÕ¤ÇÒÁËÁÒÂà´ÕÂǡѺ¤íÒÇ‹Ò ÍØâºÊ¶ ´Ñ§¹Ñ鹡ÒáԹਡç¤×Í ¡ÒÃÃѺ»ÃзҹÍÒËÒá‹Í¹à·èÕ§Çѹ àËÁ×͹¡Ñº·èÕªÒǾط¸ã¹»ÃÐà·Èä·Â·Õè¶×ÍÍØâºÊ¶ÈÕÅ ËÃ×ÍÃÑ¡ÉÒÈÕÅ ø â´ÂäÁ‹ÃѺ»ÃзҹÍÒËÒÃËÅѧ¨Ò¡à·èÕ§Çѹä»áÅŒÇ áμ‹à¹è×ͧ¨Ò¡¡Òö×ÍÍØâºÊ¶ÈÕŢͧªÒǾط¸½†ÒÂÁËÒÂÒ¹ ·èäÕ Á‹¡¹Ô à¹Íé× ÊÑμǏ ¨§Ö ¹ÔÂÁ¹Òí ¡ÒÃäÁ¡‹ ¹Ô à¹é×ÍÊÑμÇä »ÃÇÁ¡¹Ñ à¢ÒŒ ¡ºÑ ¤Òí Ç‹Ò ¡¹Ô ਠ¡ÅÒÂ໚¹¡Òö×ÍÈÅÕ ¡¹Ô ਠ㹻˜¨¨ØºÑ¹ ¼ŒÙ·èÕÃѺ»ÃзҹÍÒËÒ÷Ñé§ ó Á×éÍ áμ‹äÁ‹¡Ô¹à¹é×ÍÊÑμǏ¡çÂѧ¤§àÃÕ¡NjҡԹਠ©Ð¹éѹ¤ÇÒÁËÁÒ¡ç¤×ͤ¹¡Ô¹à¨ÁÔ㪋 à¾Õ§áμ‹äÁ¡‹ ¹Ô à¹é×ÍÊÑμǏ áμ‹Â§Ñ μÍŒ §´Òí çμ¹ÍÂÙ‹ã¹ÈÅÕ ¸ÃÃÁÍѹ´Õ§ÒÁ ÁÕ¤ÇÒÁºÃÔÊØ·¸Ôì ÊÐÍÒ´ ·§éÑ ¡Ò ÇÒ¨Ò ã¨ “¡ÒáԹਔ μÒÁ¾¨¹Ò¹Ø¡ÃÁ©ºÑºÃÒªºÑ³±ÔμÂʶҹ ¾.È. òõòõ ËÁÒ¶֧ ¡Òö×ÍÈÕÅÍ‹ҧÞǹ áÅШ¹Õ ·äèÕ Á¡‹ ¹Ô ¢Í§Ê´¤ÒÇ áμº‹ ÃâÔ À¤ÍÒËÒûÃÐàÀ·¼¡Ñ ·äÕè ÁÁ‹ ¢Õ ͧʴ¢Í§¤ÒǼÊÁ «§èÖ ÁÒ¨Ò¡ÃÒ¡È¾Ñ ·¤ Òí ÀÒÉÒ¨¹Õ ·èÕÇ‹Ò “à¨Õ©‹Ò” ËÁÒ¶֧ ¡ÒáԹÍÒËÒüѡ ÍÒËÒ÷èÕÁÒ¨Ò¡¾×ª¼Ñ¡¸ÃÃÁªÒμÔ äÁ‹ÁÕà¹×éÍÊÑμǏ»Ð»¹ áÅÐäÁ‹»Ãا´ŒÇ¼ѡ©Ø¹·éѧ õ 䴌ᡋ ¡ÃÐà·ÕÂÁ ËÑÇËÍÁ ËÅÑ¡à¡ÕÂÇ ¡Øª‹Ò ãºÂÒÊÙº áÅЧ´àÇŒ¹¹éíÒ¹ÁÊ´ ¹Á¢Œ¹´ŒÇ à¾ÃÒж×ÍÇ‹Ò໚¹¢Í§Ê´¢Í§¤ÒÇ »ÃÐླաԹ਷ÕèªÒǨչàÃÕ¡¡Ñ¹Ç‹Ò à¡ŒÒ͍ǧਠËÃ×Í ¡ÔéÇ͍ǧਠá»ÅÇÒ‹ à¨à´Í× ¹ ù àÃÁèÔ μ¹Œ ã¹Ç¹Ñ ¢¹éÖ ñ ¤Òíè ¶§Ö ù ¤Òíè à´Í× ¹ ù μÒÁ»¯·Ô ¹Ô ¨¹Õ ÃÇÁ ù Ç¹Ñ ù ¤¹× μç¡ºÑ à´Í× ¹ ññ ËÃÍ× à´Í× ¹μØÅÒ¤Á¢Í§ä·Â (μÒÁ»¯·Ô ¹Ô ÊÒ¡Å) ¤Òí Ç‹Ò “à¡ŒÒÍǍ §” ËÃ×Í ¡éÇÔ ÍÇ§ á»ÅÇÒ‹ ¾ÃÐÃÒªÒ ù ͧ¤ ËÃÍ× ¹¾ÃÒªÒ ËÁÒ¶֧ ¼àŒÙ »¹š ãËÞ·‹ ѧé ù «§Öè ໚¹·ÕèÁҢͧ»ÃÐླա¹Ô ¼Ñ¡¡Ô¹à¨ ÊíÒËÃºÑ ªÒÇμÒí ºÅà¡ÒТ¹Ø¹ ä´Œ¨Ñ´¾Ô¸Õ ʧ‹ àÊÃÁÔ áÅÐ͹ÃØ ¡Ñ É» ÃÐླ¶Õ Í× ÈÅÕ ¡¹Ô ਠÃÇ‹ Á¡ºÑ âçà¨àÅ§ç «ÇÑ μ§éÔ Á¤Õ ¹ä·ÂàªÍ×é ÊÒ¨¹Õ ã¹à¢μà·ÈºÒÅ áÅÐã¹ÍÒí àÀÍ ã¡ÅàŒ ¤ÂÕ §Ã‹ÇÁ¡Ñ¹¶Í× ÈÕÅ¡¹Ô ਠÅÐàǹŒ ¡Òæҋ ÊμÑ Ç ºÃÔâÀ¤¼Ñ¡à¾×èÍÊØ¢ÀÒ¾ ¡ÒèѴ¡¨Ô ¡ÃÃÁ Á¡Õ ÒèѴàÅéÂÕ §ÍÒËÒÃਠ¾Ô¸ÕäËÇŒà¨ÒŒ ¾Ô¸àÕ ÇÕ¹¸Ù» ¾Ô¸àÕ ·¡ÃШҴ ¾¸Ô ÕÅÍ¡Ãз§ (·ÕèÁÒ : ¤Ø³ÊªØ ҹѹ· áʧá¨Á‹ : òõõô) THE CHINESE VEGETARIAN FESTIVAL AT LENG SUA TING VEGETARIAN CAFETERIA KHAO KANON SUBDISTRICT, PRANOMSARAKAM DISTRICT, CHACHOENGSAO PROVINCE The Chinese Vegetarian Festival lasts nine days and nights. The word “jae” in Chinese means “ordination hall”. Therefore “kin jae” (Vegetarian) is having food before the midday as Buddhists in Thailand hold the eight precepts without having food after the midday.Thus, the meaning of “kin jae” is not only avoiding eating meat, but also observing the precepts and keeping oneself in the good way. The meaning of “kin jae” according to The Royal Institute Dictionary 1982 is; “to observe ๘๒

the precepts in the Vietnam and Chinese style, that is eating only vegetable. The word “kin jae” derived from Chinese word “Chiejai” which means eating vegetables and vegetarian food from the nature. Moreover, vegetarian food is not cooked by the pungent vegetables. The people of Kho Khanoon hold the event to promote and conserve the Chinese Vegetarian Festival. àÃÍè× § ¾¸Ô äÕ ËÇ»Œ μ†Ù Ò : ÇÒ‹ ´ÇŒ ¤ÇÒÁ໹š ¾Ç¹áÅЪÁØ ª¹â¤¡ËÇÑ ¢ÒŒ Ç ÍÒí àÀ;¹ÁÊÒäÒÁ ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ “ÈÒŻنμÒ” ¶×Í໚¹ÊÑÞÅѡɳÊíÒ¤ÑÞÍ‹ҧ˹Ö觷èÕáÊ´§¶Ö§¤ÇÒÁ໚¹¾Ç¹¢Í§ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒÇ´ŒÇ ¤ÇÒÁàªè×Íà¡èÕÂǡѺ»†ÙμÒ»ÃÒ¡¯ÍÂً㹪ØÁª¹ªÒǾǹ·Ø¡áË‹§ àÁè×ÍÁÕËÁ‹ÙºŒÒ¹¢éÖ¹¡çμŒÍ§ÁÕÈÒÅ»†ÙμÒઋ¹à´ÕÂǡѺÁÕÇÑ´ ªÒǺŒÒ¹â¤¡ËÑÇ¢ŒÒÇã¹»˜¨¨ØºÑ¹ÁÑ¡¨Ð¾Ù´¡Ñ¹Ç‹Òμéѧáμ‹¾Ç¡à¢Òà¡Ô´áÅÐàμÔºâμÁÒ ¡çàËç¹ÈÒŻنμÒÁÕÍÂÙ‹¡‹Í¹áÅŒÇ áÅÐà¢ÒŒ ã¨ÇÒ‹ ÈÒÅ»μÙ† Òμ§éÑ ¢¹Öé ÁÒ¾ÃÍŒ Á æ ¡ºÑ ¡Òá͋ μÇÑ à»¹š ËÁºÙ‹ ÒŒ ¹ÁÒμ§éÑ áμÊ‹ ÁÂÑ ºÃþºÃØ ÉØ ááàÃÁèÔ ·àÕ ´ÂÕ Ç»μÙ† Ңͧ ºŒÒ¹â¤¡ËÑÇ¢ŒÒÇÁÕªè×ÍÇ‹Ò “»Ù†μҴ͹” μéѧáμ‹μÑé§ÈÒÅ¢Öé¹ÁÒ ¡çäÁ‹à¤ÂŒҷÕè仨ҡ¨Ø´à´ÔÁ «è֧͋ÙμÔ´¾×é¹·èÕ·íҹҢͧ ªÒǺŒÒ¹ã¹»˜¨¨ºØ ѹ ËÒ¡áμÍ‹ ´ÕμÈÒÅ»†ÙμÒÂѧ¤§à»¹š ÈÒÅäÁËŒ Å§Ñ àÅ¡ç æ «Öè§ä´»Œ ÃѺà»ÅÕè¹໹š ÈÒÅ¢¹Ò´ãËÞ·‹ èÕÁèѹ¤§ ¶ÒÇÃμÒÁÂ¤Ø ÊÁÂÑ ÁÅÕ Ñ¡É³Ð໹š ÈÒÅÒ¡Í‹ »Ù¹Â¡¾×¹é ʧ٠´ŒÒ¹Å‹Ò§ÅÒ´¾é×¹«ÕàÁ¹μà »š¹ºÃÔàdz·èªÕ ÒǺҌ ¹ãªŒ»ÃÐ⪹ 㹡ÒÃμÒ¡àÁÅç´¢ŒÒÇËÅ§Ñ à¡çºà¡èÂÕ Ç ·éѧ¹éÕ ¹Í¡¨Ò¡·ªèÕ ÒǺҌ ¹â¤¡ËÑÇ¢ÒŒ ǨÐ仡ÃÒºäËÇŒà¾è×ͺ¹ºÒ¹ËÃÍ× ¢ÍãËŒ»Ùμ† Ò ªÇ‹ ÂàËÅÍ× ´ÒŒ ¹¨μÔ ã¨ à¾Í×è ãËμŒ ¹àͧáÅФÃͺ¤ÃÇÑ »ÃÐʺ¤ÇÒÁÊÒí àèç ã¹à»Ò‡ ËÁÒÂμÒ‹ § æ áÅÇŒ ªÒǺҌ ¹â¤¡ËÇÑ ¢ÒŒ Ç Â§Ñ ÃÇ‹ Á¡¹Ñ »ÃСͺ¾¸Ô ¡Õ ÃÃÁμÒÁ¤ÇÒÁàªÍè× ·ÍŒ §¶¹èÔ ·ÈèÕ ÒÅ»μ†Ù ÒÍÂÒ‹ §¾ÃÍŒ Áà¾ÃÂÕ §¡¹Ñ ·§éÑ ËÁº‹Ù ÒŒ ¹ 㹪Nj § ö ¤Òíè à´Í× ¹ ö áÅÐÍ¡Õ ¤Ãéѧã¹à´Í× ¹ ñò ¢Í§·¡Ø »‚´ŒÇ ¾Ô¸ÕäËÇ»Œ μÙ† Ò : ÊíÒ¹Ö¡¤ÇÒÁ໹š ¾Ç¹â¤¡ËÑÇ¢ÒŒ Ç ¾Ô¸äÕ ËÇŒ»μ†Ù Òã¹Ç¹Ñ ·èÕ òù àÁÉÒ¹ òõõò ¢é¹Ö ö ¤èÒí à´Í× ¹ ö ¾¸Ô Õ¡ÃÃÁàÃÔèÁ¢é¹Ö 㹪Nj §º‹Ò ºÃÃÂÒ¡ÒÈ ´ÙäÁ‹áμ¡μ‹Ò§¨Ò¡ÇѹÍè×¹ æ ÁÒ¡¹Ñ¡ ËÁ‹ÙºŒÒ¹Âѧ¤§à§ÕºʧºàËÁ×͹»¡μÔ áμ‹àÁ×èͤ³Ð¼ŒÙÇÔ¨ÑÂࢌÒ件֧ºÃÔàdz ÈÒÅ»μÙ† Ҵ͹ «§Öè ͺ‹Ù ÃàÔ Ç³·ÒŒ ÂËÁºÙ‹ ÒŒ ¹ μ´Ô ¡ºÑ ¾¹×é ··Õè Òí ¹Ò μ§Ñé á쪋 Ç‹ §»ÃÐÁÒ³ ñô.ðð ¹. ¡àç ÃÁÔè àË¹ç ¤ÇÒÁà¤ÅÍè× ¹äËÇ ¢Í§ªÒǺҌ ¹·èÕàÃÔÁè à´Ô¹·Ò§ÁÒÃÍ·íÒ¾Ô¸ÕäËÇŒ»μ†Ù Ò·èÈÕ ÒšѹºÒŒ §áÅŒÇ ÈÒÅ»μÙ† ÒÊÃÒŒ §à»¹š ÈÒÅÒ»¹Ù Êͧª¹Ñé ÁºÕ ¹Ñ ä´¨Ò¡¾¹é× ´ÒŒ ¹ÅÒ‹ §¢¹éÖ ä»Â§Ñ ´ÒŒ ¹º¹ «§èÖ à»¹š ·μèÕ §éÑ ¢Í§Ë¹Ø‹ û٠à¤Òþ ¨Òí Åͧ¢Í§»Ù†μÒ ´ŒÒ¹Ë¹ŒÒÁͧàËç¹Ë‹Ø¹áÅÐà¤ÃÍ×è §ãªŒã¹¾Ô¸Õ¡ÃÃÁહ‹ à´ÕÂǡѺÈÒÅ·ÑèÇä» ¢³Ð·´èÕ ŒÒ¹Å‹Ò§ãμ¶Œ ¹Ø ÈÒÅ ÁâÕ μЍ μÑé§ÊíÒËÃºÑ ¹§èÑ ¾×¹é ·è´Õ ŒÒ¹¢ÒŒ §à»¹š ÅÒ¹»Ù¹âŧ‹ 㪌໚¹·èÕμÒ¡¼Å¼ÅÔμ·Ò§¡ÒÃà¡Éμà ÁâÕ Ã§àÃÍ× ¹âÅ‹§»ÅÙ¡ÊÃÒŒ §ÍÂÙ‹ ÍÕ¡¿Ò¡Ë¹èÖ§¢Í§ÅÒ¹»Ù¹ «èÖ§ã¹Çѹ¹éÕä´ŒÁÕ¡ÒèѴàμÃÕÂÁ¡ÅͧÂÒÇàÍÒäÇŒÊÌҧºÃÃÂÒ¡ÒÈãËŒ¡Ñº§Ò¹¾Ô¸ÕäËÇŒ»Ù†μÒ´ŒÇ (·ÁèÕ Ò : ¾¸Ô äÕ ËÇ»Œ μ†Ù Ò : ÇÒ‹ ´ÇŒ ¤ÇÒÁ໹š ¾Ç¹áÅЪÁØ ª¹â¤¡ËÇÑ ¢ÒŒ Ç ÍÒí àÀ;¹ÁÊÒäÒÁ ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ, òõõò) A WORSHIPING RITUAL OF THE “PU TA SHRINE”: REPRESENTING THE PUAN PEOPLE AND THE “KOK HUA KHAW” COMMUNITY OF THE PHANOMSARAKHAM DISTRICT, CHACHOENGSAO PROVINCE The “Pu Ta shrine” is a culturally important traditional symbol that represents the “Kok Hua Khaw” community who were originally known as the Puan people because they believed that the “Pu Ta shrine” appears everywhere in the Puan community. In the past, when the local villages had first been established, the local people needed to create a Pu Ta shrine that was similar to the temple in the “Kok Hua Khaw” community. The local people had always said that; the “Pu Ta shrine” should be completely built and functional before children are born, as to enable the children to honor the shrine throughout their adult life”. Moreover, ๘๓

local people understood that the shrine was to be built at the same time as establishing the villages’ unique heritage of that era. The “Pu Ta shrine” of the Kok Hua Khaw community had initially named it the “Pu Ta Don shrine” since it had first been established, the shrine has never been moved from its original location which is near the farms of the now local villagers. In the past, the shrine was just a small wooden construction, but later, it had been modified to be a larger and more permanent worshiping shrine in accordance with that traditional era. The current permanent shrine is similar to that of a concrete pavilion and entails high foundation. At that time, the local villagers were able to pay homage to the “Pu Ta shrine” in order to ask for success in everything the local villagers seek to achieve, and in respect of granting their wishes, will give gifts and offerings of gratitude. They also held rituals together according to the belief of the “Pu Ta shrine” in the village on the 6th day of the waxing moon, and again on the twelfth lunar month annually. A WORSHIPING RITUAL OF THE “PU TA SHRINE” THAT UNDERSTANDS THE RECOGNITION OF THE PUAN PEOPLE IN THE “KOK HUA KHAW” COMMUNITY The worshiping ritual of the “Pu Ta shrine” usually took place on the 29th of April 2009 or on the 6th day of the waxing moon in the afternoon when the atmosphere was not so hectic compared to other normal days in the village. Interested researchers had visited the area of the “Pu Ta shrine” that was located at the end of the village close to a paddy field. At about 02:00 p.m. in the afternoon, the researchers began to see the movements of the local villagers who had come to wait in the area in order to participate in the worshiping ritual of the “Pu Ta shrine”. The “Pu Ta shrine” is a two-story concrete pavilion that has stairs leading up and into the shrine. In front of the shrine you can see the holy replica image of “Pu Ta” and contains offerings of sacrifice similar to that of ordinary shrines. In addition, there is a chair underneath the shrine. The area beside the shrine has a covered concrete patio for drying the agricultural crops, and onthe another side, there is an empty space with a roof. On the day of the ceremony, the local villagers will also prepare musical instruments, such as drums for creating an atmosphere regarding the worshiping ritual of the “Pu Ta shrine”. (Source : A worshiping ritual of “Pu Ta Shrine”: showing that they are the Puan people and “Kok Hua Khaw” community, Phanom Sarakhram district, Chachoengsao Province, 2009) ¢¹º¸ÃÃÁà¹ÕÂÁ»ÃÐླÕáÅФÇÒÁàªÍè× “ÍíÒàÀÍʹÒÁªÂÑ à¢μ” àÃ×Íè § ¾¸Ô àÕ «‹¹ÂÒÂμÒ·èÊÕ ÃÐäÁጠ´§ ºÒŒ ¹ÊÃÐäÁŒá´§ ໹š ËÁ‹ºÙ ÒŒ ¹àÅç¡ æ ã¹μÒí ºÅ¤ÙÂŒ ÒÂËÁÕ ÍíÒàÀÍʹÒÁªÂÑ à¢μ »ÃЪҪ¹Ê‹Ç¹Áҡ;¾ ÁÒ¨Ò¡ÀÒ¤μÐÇ¹Ñ ÍÍ¡à©ÂÕ §à˹Í× â´Â੾ÒÐÁÒ¨Ò¡¨§Ñ ËÇ´Ñ ÊÃØ ¹Ô ·Ã ÈÃÊÕ Ðà¡É Ç²Ñ ¹¸ÃÃÁ·»èÕ ¯ºÔ μÑ ÊÔ º× ·Í´μÍ‹ ¡¹Ñ ÁÒ μ§éÑ áμ‹ºÃþºØÃØÉ¡ç¤Í× »ÃÐླäÕ ËÇŒÂÒÂμÒ ËÃ×ͺҧªØÁª¹àÃÕ¡ ૹ‹ ÂÒÂμÒ ·»èÕ ¯ÔºμÑ Ô¡¹Ñ 㹡ÅÁ‹Ø ¤¹ä·Â·Õè¾Ù´ÀÒÉÒ à¢Áà ·éѧã¹ÀÒ¤ÍÕÊÒ¹μ͹ãμŒáÅÐÀÒ¤μÐÇ¹Ñ ÍÍ¡ ªØÁª¹·Õè·íÒ¾Ô¸Õà«‹¹ÂÒÂμÒ ä´Œá¡‹ ªØÁª¹Ë¹Í§¤ÅŒÒ ÍÂÙ‹Ë‹Ò§¨Ò¡ºŒÒ¹ÊÃÐäÁŒá´§ ò ¡ÔâÅàÁμà ¾Ô¸Õ¹éըѴã¹à·È¡ÒÅÊÒ÷ä·Â ËÃ×Í¡ÅÒ§à´×͹ ñð ¡ÒÃà«‹¹äËÇŒ¼ÕºÃþºØÃØÉà¾è×ÍáÊ´§¤ÇÒÁ¡μÑސ١μàÇ·Õ ๘๔

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actually date for the “Thai Sart Day” ritual. The ritual will usually commence in the evening. Offerings mainly consist of ancestors’ Thai clothes, Thai silk, a mirror, a comb and food; pork, fruit and beverages. Moreover, the two cultural items that are necessary are; Khao Tom Mat (banana with sticky rice) and Krayasart (rice, sesame and sugar cooked into a sticky paste and then wrapped in a banana leaf). This ritual is not restricted only to family members, but also the local neighbors are invited to participate in order to pay homage to their ancestors. After the community ritual has been performed, they are usually invited to have lunch and eat together. After they have eaten, the villagers are then invited to go and pay homage again at neighbor house. At dawn the villagers hold a local traditional ritual for sending their ancestors to heaven. Offerings consisting of food and desserts are usually placed in the Temple hall. Then monks are invited to perform the religious ceremony, and the ritual of dedicating robes is to pay respect to deceased ancestors. After that, the offerings are taken outside and around the grounds in order to finish the ritual. There are two distinct differences in the manner of the rituals regarding the “Sen Yay Ta” community, and the “Nong Kla” community. First, the Nong Kla community must only worship the shrine of their village, whereas, other villages don’t have to only worship their shrine. Second, while having lunch, the “Nong Kla” villagers throw foods or alcohol out of their homes for the homeless spirits. However, people of other villages may differ, and throw food under their houses or place them outside their homes. The ritual continues to emphasize the value and gratitude of family relationship, and also instills values of respect and generosity; these rituals are considered an important factor for all family members throughout year. Family members are usually not allowed to miss any rituals. However, a modern society and their influences often continue to change people thinking overtime. Exceptions from attending rituals are permitted, for example; someone who is a government official or works outside of their village does not have to participate in the ceremonies. Food, beverage and fruit that were once commonly used as religious offerings have over time changed as well, for example; imported foreign whiskey is being used in place of the traditional rice whisky, and apples and grapes are also used to instead of the traditional type of bananas. These notable changes often depend on the financial status of the hosts. Villagers are often invited to eat and drink together in the host home. The ritual of “Sen Yay Ta” is a unique culture of the Thai people whom also are able to converse in the Cambodian language. This ritual is a mixture of Buddhist culture. Social factors and environmental conditions that sometimes may cause contradiction in this traditional ritual. As long as this ritual still exist. All who participate are still bound to be acknowledged as cousins, even though they are not related by blood. (Source : Team “Yuwa Wijai” of Sanamchaikhed School, abstract from research, 2010) ๘๖

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“Ya Sang” is a very harmful poison. Its effects do not cause immediate death. However; if someone does not take counter measures within a certain time, it may greatly be a contributing factor to their death later. “Ya Sang” is uniquely an historical and important part of local wisdom. In the beginning, it was popular and often used as a persuasive tool in negotiating and creating power, in addition to; protecting oneself from other people, moreover; it was often used to test its effectiveness in order to entice money from strangers. The people who used this drug, “Ya Sang” for wrong doings, were known to be cruel and unmoral people. Mrs.Wan Srimaung, aged 73, said; The features of “ Ya Sang” is like a glutinous lump, similar to “ Ya Dam” (a medicine that is glutinous). The size of “Ya Sang” is almost the same size of a match-head, but can cause serious effects on someone. If a person wants to poison someone, they may stick and hide a small lump of “Ya Sang” under their fingernail, then flick it in someone’s glass or bowl when they are drinking or eating. Elderly Mr.Prakob Meeprasert also said that; people who are poisoned are usually feverish, and appear exhausted. They may also vomit, and their fingernails and toenails could become black. The people, who are poisoned by drinking the water or eating the food, may not reveal any immediate symptoms until they drink or eat water or food again. The common symptoms are usually high fever, thirst or dry mouth, exhaustion, loss of weight, and darkening of the skin. Moreover, the root of fingernails and toenails are black like they are bruised. Whether these symptoms are severe or not, depends on the effects it has on different people. Although “Ya Sang” has 3 different recipes, the original may not be completely known. It is known that a person who owns recipe may not transfer it on to someone else that may render the recipe incomplete. Some owners do not allow other people know their secret recipe, and may let it disappear altogether with them after they die. However, there are some people who still know this recipe and are still living 60 years old Mr.Jan Kedsunthorn and Mr.Yao Paisan said that the main ingredient of “Ya Sang” is similar to mushroom gauze, puffer, gallbladder of peacock and grouse, head of cobra and Mang Eto (Thai insect). “Ya Sang” cannot easily be produced, and may be dangerous to the producer’s life. It must be made in a secured room, and that the doors and windows are closed in order to keep the secret concealed from others. In addition, it must be kept in a safe place where it is unable to find its way out. 71 years old monk, Luangta Sai Poranawaro said that; the old people have told him that “Ya Sang” is very difficult to preserve. It must be kept in a peacock tail that is tube-like and sealed or closed with bees wax. Sixty-six year old, Mr.Lead Baorob and 62 years old, Mr.Pong Putson said that the red basil plant can be used as a counter measure. It is finely ground and squeezed as to get its extract. People who are poisoned will immediately vomit after drinking it. But people who are not poisoned will be normal and not vomit. It means that when drinking red basil water, people may assume that you have been poisoned. This is a reason why people require a counter measure like” Ya Tham” (asking for medicine). After that, people who are poisoned must eliminate the poison completely from their bodies by drinking boiled Thai herbs extract. ๘๘

The Thai herbs normally consist of “Pu Na”, “Ta Poo Khan”, “Kan Khaw Phod”, “Ton Pla Kham”, “Ton Hing Hay”, “Rak Prue”, “Rak Malakor”, Ton See Phueng”, “Ton Kang Kam”, Ton Phra Jao Ha Pra Ong” and “Ton Kra Prao Daeng”. After drinking the extract, the symptom of people who had been poisoned will continually to get better. Tribe members of the “Yuwa Wijai” think “Ya Sang” is like a poison. When you eat foods that contain “Ya Sang”, it makes you wanting to eat more. Its effects do not cause immediate death. If you do not take counter measures immediately or on the time, it may gradually cause your death later on. In the past, people, who were sick or poisoned, had to treat themselves because it was not inconvenient to get to a hospital. “Ya Sang” perhaps reminds people who are good, not to be a cruel or spiteful, and stop making it, because there are many processes in regards to making it. Now, there is no current making of “Ya Sang” in the “Cham Pa Ngam” community. (Source : Team “Yuwa Wijai” of Cham Pa Ngam School, abstract from research, 2010) àÃè×ͧ ÀÒÉÒ»Ò† ·èªÕ Òí »Ò† §ÒÁ ºŒÒ¹ªíÒ»†Ò§ÒÁÁÕÀÒÉÒ¾Ù´´éѧà´ÔÁ·ÕèªÒǺŒÒ¹àÃÕÂ¡Ç‹Ò “ÀÒÉÒ»†Ò” «Ö觤ŌÒ¤ÅÖ§¡ÑºÀÒÉҢͧªÒǺŒÒ¹ àÅ‹Ò¡¹Ñ Ç‹ÒÀÒÉÒ»†Ò·Õªè íÒ»†Ò§ÒÁÁ¡Õ Òí à¹Ô´ÁÒ¨Ò¡μ¹Œ μÃСÅÙ “È¡Ñ ´ìÔÈÃÕ” áÅШҡ¤¹à¡Ò‹ ¤¹á¡·‹ èÕ;¾à¢ÒŒ ÁÒÍÒÈÑÂã¹ ªØÁª¹áË‹§¹éÕ ÀÒÉÒ»†ÒÁÕá실íÒ¾Ù´äÁ‹ÁÕμÑÇÍÑ¡Éà ໚¹ÀÒÉÒ·èÕÊ×èÍÊÒáѺÊÑμǏ䴌 ã¹»˜¨¨ØºÑ¹ÁÕ¤¹¨íÒ䴌͋ÙäÁ‹¡Õè¤íÒ ãªŒá·¹¤Òí ¹ÒÁ¤×Í ÊÑμǏ ÊèÔ§¢Í§ ¶ŒÒ¨Ð¾Ù´à»š¹»ÃÐ⤨ÐμŒÍ§ÁÕ¤íÒä·Â»¹Í‹´Ù ŒÇ ÂÒÂÍÂÙ‹ ¨¹Ñ ·Ã´Õ ÍÒÂØ øò »‚ àÅÒ‹ Ç‹Ò ÊÁÂÑ ¡‹Í¹¹ÁÕé ¡Õ ÒÃãªÀŒ ÒÉÒ¹Õ¡é ¹Ñ ÁÒ¡áÅÐãªàŒ »š¹»ÃШíÒàÁ×Íè μ͹ÂÒÂÍÒÂØ»ÃÐÁÒ³ õ ¢Çº áμ‹μ͹¹ÁéÕ Ñ¹ä´Œ àÅ×͹Ãҧ仺Ҍ §áÅŒÇ ÂÒÂà¤Â¹íÒÀÒÉÒ»Ò† ÁÒãªãŒ ¹»¨˜ ¨Øº¹Ñ áμ‹ÁÕ¤¹μÍ‹ ÇÒ‹ ÂÒÂÇ‹ÒÂÒÂ໹š ºÒŒ ¾´Ù ÀÒÉÒÍÐäÃäÁ‹àËç¹ÃÙŒ àÃÍè× §àÅ ÀÒÉÒ»Ò† ÁºÕ ·à¾Å§àËÁÍ× ¹¡ºÑ ÀÒÉÒä·ÂáÅТºÑ ÃÍŒ §âμμŒ Íº¡¹Ñ Ẻ਺ç æ Å§Ø ¨¹Ñ ·Ã à¡μÊØ ¹Ø ·Ã ÍÒÂØ öð »‚ ºÍ¡ÇÒ‹ ÊÁÂÑ ¡Í‹ ¹Á¡Õ ÒÃãªÀŒ ÒÉÒ»Ò† ÃÍŒ §à¾Å§àËÁÍ× ¹ÅÒí μ´Ñ ÅàÔ ¡ Á¡Õ ÒÃÃÍŒ §âμ¡Œ ¹Ñ ÃÐËÇÒ‹ §ËÞ§Ô ¡ºÑ ªÒ ÃÍŒ §μÒÁà·È¡ÒÅ ËÃÍ× »ÃÐà¾³Õ àª¹‹ á짋 §Ò¹ §Ò¹ºÇª à·È¡ÒÅʧ¡ÃÒ¹μ ÍÍ¡¾ÃÃÉÒ ËÅǧ¾Í‹ ãÊ »Ã¹ÚÇâà ÍÒÂØ ÷ñ »‚ ä´ŒºÍ¡ μÑÇÍ‹ҧà¾Å§ÇÒ‹ “ä»ä˹àÃÒ¡äç »´ŒÇ¡ѹ¢Ö¹é àÁÍ× §ÊÇÃ䏡äç Áà‹ ËÁÍ× ¹¡ºÑ 仢¹Öé 㨹͌ § ã˾Œ Õè´Ñº¨μÔ ä»ÍÂÙ‹àÁ×ͧªÁ¾¢Ù Öé¹ ä»ÍÂÙ‹àÁ×ͧÊÇÃä ÊÇÃ䏹éѹ¼ÙŒªÒÂäÁ‹ÁÕ ¼ÙŒªÒ¡çËÒÇÔ¸ÕàÍÒ¼ŒÙËÞԧŧÁÒãˌ䴌 à¾ÃÒмŒÙËÞÔ§à»ÃÕºàÊÁ×͹¹¡·èÕºÔ¹ áÅ‹¹ÅÁÍÂÙ‹º¹ÍÒ¡ÒÈ «Ö觼ŒÙªÒ¡çä´ŒºÍ¡Ç‹Ò¨ÐμÑ´¢Í§¤¹μÒÂÁÒÊÑ¡ ô-õ Íѹ” μÑÇÍ‹ҧ¤íÒã¹ÀÒÉÒ»†Ò હ‹ Êááç (ä¡)‹ âÅç´ (ËÁÙ) »‚ (àμ‹Ò) ªÍ (ËÁÒ) μè¹Ô (¹íÒé ) àÁŒ (»ÅÒ) »Òˆ Ç (¤ÇÒÂ) ¡ÒŒ ¹ (àËÅÒŒ ) ÁçÍ¡ (ÂÒ‹ ·Ç´) ÂÇØ Ç¨Ô ÂÑ à˹ç ÇÒ‹ ÀÒÉÒ»Ò† ·ãÕè ªÊŒ Í×è ÊÒÃ㹪ÁØ ª¹ªÒí »Ò† §ÒÁÁÒªÒŒ ¹Ò¹¡Òí Å§Ñ ¨Ð¶¡Ù ÅÁ× àÅÍ× ¹ä» ÊÒàËμàØ ¾ÃÒÐäÁÁ‹ Õ ¡ÒÃÊ׺·Í´ãËŒ¤¹Ãع‹ ËÅ§Ñ äÁ‹ÁÕ¡ÒÃàÃÕ¹¡ÒÃÊ͹áÅФ¹·¨Õè оٴ䴡Œ çÁÍÕ ÒÂÁØ Ò¡áÅŒÇàÃÔèÁ¨ÐÅÁ× àÅ×͹ä»ÁÒ¡¨¹á·º ¨íÒäÁ‹ä´¡Œ ÒÃà¡ºç ¢ÍŒ ÁÙÅÀÒÉÒ»†Ò¨§Ö ໹š àÃÍè× §ÂÒ¡ (·èÕÁÒ : ·ÕÁÂØÇÇÔ¨ÑÂâçàÃÂÕ ¹ªÒí »Ò† §ÒÁÇÔ·ÂÒ¤Á, àÃè×ͧ‹ͼšÒÃÇÔ¨ÂÑ , òõõó) “PASA PA” (THAI DIALECT) AT “CHAM PA NGAM” The “Cham Pa Ngam” village has a unique an original language that the villagers call “Pasa Pa”. It is similar to a language of the traditional local people. It was said that the origin of “Pasa Pa” derived from the first ancestors of the family “Sak Sri” and from the village elders who had migrated to the village. “Pasa Pa” has only words and no existing alphabet. It can also be used to communicate with animals. Nowadays the local villagers can remember only a few of the words. ๘๙

It is used to instead of the noun such as; human, animals, and things. However, if you want to say a sentence, you need to mix it with Thai words. 82 year old, Mrs.Yu Jandee, said that “Pasa Pa “had widely been used in the past when she was only 5 years old. She said that she has used this language “Pasa Pa” in the present. People said that she was crazy because they didn’t understand her when she talks and uses “Pasa Pa”. Nowadays it is easy for her to forget some of the words. The songs of “Pasa Pa” and “Thai language” are similar, and are used to sing in responding each other. 60 year old man, Jan Khedsuwan, said that “Pasa Pa” was used and sung in Thai style antiphon and musical fork dramas in the past. It was also used during festivals or traditions, such as; weddings ceremonies and ordinations, and during the Songkran festival as well as the conclusion of Buddhist lent. A Senior monk aged 73, Luangta Sai Poranawaro shared and gave some parts of a song: “pai nai rao kor pai duay gun kuen muang sawan kor mai muan gub pai kuen jai nong hai pee dub jid pai yu muang chompu kuen muang sawan sawan nun pu chay mai mee pu chay kor ha witee ao pu ying long ma hai daiy proa pu ying preab samuan nok tee bin lan lom yu bon akad suang pu chay kor daiy bok wa ja tud khong kon tay ma suk see ha an. The meaning of some of these unique words in “Pasa Pa” are; ”Sarak” (chicken), “Lod”( pig), “Pee” (turtle), “Chor” (dog), “Tin” (water), “Mae” (fish), “Pao” (buffalo), “Kan” (lao), “Mok” (granma). The tribe” Yuwa Wijai” considers that the “Pasa Pa” was used as a language and a means of communication with the “Cham Pa Ngam” community for a long time. It has nearly completely disappeared as they are only a few people capable of transferring it on to the next generation. There is no official learning and teaching of the language. People who can speak the “Pasa Pa” language are now very old and have almost forgot it completely, so collecting important information regarding “Pasa Pa” is very difficult. (Source : Team “Yuwa Wijai” of Cham Pa Ngam school, abstract from research, 2010.) ºÃóҹءÃÁ ¨§Ñ ËÇ´Ñ ©Ðàª§Ô à·ÃÒ. (òõõô). ͧ¤¤ÇÒÁÃŒÇÙ ²Ñ ¹¸ÃÃÁ·ÍŒ §¶Ôè¹áÅлÃÒªÞª ÒǺŒÒ¹¨Ñ§ËÇ´Ñ ©Ðàª§Ô à·ÃÒ. ©Ðàª§Ô à·ÃÒ : ºÃÔÉ·Ñ àÍçÁàÍ繤ÍÁ¾ÔÇÍÍ¿à«· ¨Òí ¡´Ñ . REFERENCE Chachoengsao Province. (2011). The Knowledge about Local Culture and Local Philosopher in Chachoengsao Province. Chachoengsao : MN Compute offset Co., Ltd. ๙๐

ÃÒ¹ÒÁ¤³Ð¼Ù¨Œ ´Ñ ·íÒ ·»Õè Ã¡Ö ÉÒ ÈÃÔ ÀÔ ¡Ñ ´Ôì ͸¡Ô Òú´Õ ñ. ¼È.´Ã.ÍØ·ÂÑ ·Í§¤íÒ Ãͧ͸¡Ô Òú´Õ¡Ô¨¡Òù¡Ñ È¡Ö ÉÒ ò. ¹ÒÂÊÁ¾§É à¹Íè× §¨Òí ¹§¤ ·èÕ»Ã¡Ö ÉÒȹ٠ÈÅÔ »ÐÏ ó. ¹Ò¨Թ´Ò ¨é¡Õ §Ñ ÇÒÌ ·Õè»Ã¡Ö ÉÒȹ٠ÈÅÔ »ÐÏ ô. ¹ÒÂâ¸¹Ô â蹏¾·Ô Ñ¡É¡ ØÅ ¤³º´¤Õ ³ÐÁ¹ØÉÂÈÒÊμÃᏠÅÐÊѧ¤ÁÈÒÊμÏ õ. ¼È.´Ã.Å¡Ñ É³¾Ã ͹ØÊó¹ áÒà »ÃиҹÊÒ¢ÒÇÔªÒÀÒÉÒÍѧÄÉ ö. ¼È.ÇÔäÅ ¼ŒÙ¨Ñ´·íÒàÍ¡ÊÒÃÀÒÉÒä·Â ºÞØ ·ÇÕ ¼ŒÙÍíҹǡÒÃÈÙ¹Âȏ ÔŻРÇѲ¹¸ÃÃÁáÅзŒÍ§¶èÔ¹ Á³¹Õ ѹ·ÔÇѲ¹ Ãͧ¼ÍÙŒ íҹǡÒÃÈٹÈÔŻРÇѲ¹¸ÃÃÁáÅзŒÍ§¶¹èÔ ñ. ¹Ò§ÊÒÇÍÒÃÕÂÒ ¸ÃÃÁÊØÇÃó Ãͧ¼ÍŒÙ Òí ¹Ç¡ÒÃȹ٠Âȏ ÅÔ »Ð ÇѲ¹¸ÃÃÁáÅз͌ §¶èÔ¹ ò. ¹ÒÂǪÔþ§È ¡Å¹Ôè ´ÇŒ § Ãͧ¼ÙÍŒ íҹǡÒÃȹ٠Âȏ ÅÔ »Ð ÇѲ¹¸ÃÃÁáÅз͌ §¶¹Ôè ó. ¹Ò§ÊÒÇÊع·ÃՏ àÅ硪ÐÍØÁ‹ ¡ÃÃÁ¡Òà ô. ¹Ò¸ÕÃÐÇ²Ø Ô Ê§Ô Ë È ¡ÃÃÁ¡Òà õ. ¹Ò§ÊÒÇÍÃÇÃó ͹ÊØ Ô·¸ìÔ ¡ÃÃÁ¡Òà ö. ¹Ò³°Ñ »¹¹· à͹¡ÊÇØ Ãó¡ØÅ ¡ÃÃÁ¡Òà ÷. ¹Ò§ÊÒǹÇÅÅÍÍ âμЍ ÊÕ´Ò ¡ÃÃÁ¡Òà ø. ¹Ò§ÊÒÇ°μÔ ÔÃμÑ ¹ ù. ¹ÒÂÊÃØ ¾Å ¼ŒÙ¨Ñ´·Òí àÍ¡ÊÒÃÀÒÉÒ꤄ ¡ÄÉ ÍÒ¨Òû ÃШÒí ÊÒ¢ÒÇªÔ ÒÀÒÉÒÍѧ¡ÄÉ ÍÒ¨ÒÏ»ÃШÒí ÊÒ¢ÒÇªÔ ÒÀÒÉÒ꤄ ¡ÄÉ ñ. ´Ã.à¡ÉÁ¾²Ñ ¹ ¾ÅÙ ÊÇÊÑ ´ìÔ ÍÒ¨ÒÏ»ÃШÒí ÊÒ¢ÒÇªÔ ÒÀÒÉÒ꤄ ¡ÄÉ ò. ¹Ò§ÊÒǹíÒé μÒÅ à·¾¾Ô¾²Ñ ¹ ÍÒ¨Òû ÃШíÒÊÒ¢ÒÇÔªÒÀÒÉÒÍѧ¡ÄÉ ó. ¹Ò§ÊÒǹѹ·Ô¾Ã àÃÍ× §ÊÇÑÊ´ìÔ ÍÒ¨ÒÏ»ÃШíÒÊÒ¢ÒÇÔªÒÀÒÉÒ꤄ ¡ÄÉ ô. ¹Ò§ÊÒǾÃóÃÑμ¹ ¡Ò¹μä ¡ÃÈÃÕ ÍÒ¨Òû ÃШíÒÊÒ¢ÒÇÔªÒÀÒÉÒ꤄ ¡ÄÉ õ. ¹Ò§ÊÒdz°Ñ ¸ÂÒ¹ ÇÃóØÇÒÊ ÍÒ¨ÒÏ»ÃШÒí ÊÒ¢ÒÇÔªÒÀÒÉÒ꤄ ¡ÄÉ ö. Mr.David Bernard King ÷. Mr.Virgilio Marc McIntyre ๙๑

ADVISORS PREPARED BY 1. Assistant Professor Dr.Uthai Siriphak University President 2. Mr.Sompong Thongkham Vice President for Student Affairs 3. Mr.Jinda Nuangjumnong Advisor of The Center of Arts, Culture and Locality of Rajabhat Rajanagarindra University 4. Mr.Yothin Jeekangwan Advisor of The Center of Arts, Culture and Locality of Rajabhat Rajanagarindra University 5. Assistant Professor Dr.Laksanaporn Rojpitakkul Dean of Faculty of Humanities and Social Sciences 6. Assistant Professor Wilai Anusornnorakarn Head of English Department THAI VERSION WRITING TEAM Director of The Center of Arts, Culture and Locality of Rajabhat 1. Ms.Areeya Boonthawee Rajanagarindra University 2. Mr.Wachirapong Maneenunthiwat Vice Director of The Center of Arts, 3. Ms.Suntharee Thammasuwan Culture and Locality of 4. Mr.Theerawut Klinduong Rajabhat Rajanagarindra University 5. Ms.Orawan Lekchaum Vice Director of The Center of Arts, 6. Mr.Nathapanon Singyod Culture and Locality of 7. Ms.Nuanlaor Anusit Rajabhat Rajanagarindra University 8. Ms.Thitirat Aneksuwankul Vice Director of The Center of Arts, 9. Mr.Surapol Thoseeda Culture and Locality of Rajabhat Rajanagarindra University Committee Committee Committee Committee Committee TRANSLATION TEAM English Lecturer English Lecturer 1. Dr.Kasempat Pulsawat English Lecturer 2. Mrs.Namtan Theppipat English Lecturer 3. Ms.Nuntiporn Raungsawat English Lecturer 4. Ms.Pannarat Kankraisri English Lecturer 5. Ms.Nattaya Wannuwas English Lecturer 6. Mr.David Bernard King 7. Mr.Virgillio Marc McIntyre ๙๒