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<strong>LAOTIAN</strong> <strong>HILL</strong> <strong>TRIBES</strong>A race against cultural oblivionBy STEPHEN MANSFIELD, Special <strong>to</strong> The Japan Times(Stephen Mansfield is a freelance pho<strong>to</strong>journalist and author based in Tokyo.)Like minority groups the world over, the hill tribes of <strong>Lao</strong>s are facing unaccus<strong>to</strong>med pressures ontheir traditional way of life. The depletion of protective, life-giving forest and wilderness, theupward migration of more lowland <strong>Lao</strong>tians, growing pressure on the hill tribes <strong>to</strong> settle closer <strong>to</strong>accessible roads and river routes, and <strong>to</strong> adapt <strong>to</strong> the habits, cus<strong>to</strong>ms and values of the morepervasive lowland <strong>Lao</strong>tian culture, are forcing change at a rate never experienced before.Facial tat<strong>to</strong>oing is now virtually extinct among the <strong>Lao</strong>tian hill tribes, but traces of an old tat<strong>to</strong>ocan be seen on the face of this Lave elder (above). A Kaw woman wears a head-dress of dyedfeathers, beads, pom-poms and old Chinese and French silver coins (below) As mountains,secluded valleys and gorges are overcome by <strong>new</strong> roads and airstrips, time and spatialperceptions are altering. Villages that once seemed a world apart now belong within the samegeographic orbit. With this compression of distance and time, minorities are finding themselvesimpacting with an outside world that seems increasingly less alien, but no less threatening.Strikingly individual, with their own arresting styles of dress, cus<strong>to</strong>ms, beliefs, rituals andinterpretations of the animist world that surrounds them, the hill tribes of <strong>Lao</strong>s, eking out a livingfrom the mountain slopes and upland valleys that nobody else cares <strong>to</strong> inhabit, live a life apart.For this reason, the tribes, considered a law un<strong>to</strong> themselves, have always been viewed with adegree of suspicion by the authorities. Scornful of intrusive bureaucracy, difficult <strong>to</strong> tax, tame orconscript, with little conventional respect for borders, they represent, as idiosyncratic pockets ofnonconformity, an ever-present challenge <strong>to</strong> state control.Because of geographic barriers, poor means of communication and a fierce opposition on thepart of many hill tribes, particularly those in the north and northwest, <strong>to</strong> any form of assimilationin<strong>to</strong> mainstream <strong>Lao</strong>tian culture, traditional social structures and value systems have remainedrelatively intact in many remote areas of <strong>Lao</strong>s. The <strong>Lao</strong>tian government however, has declared itsintention <strong>to</strong> resettle all the hill tribes on<strong>to</strong> the lowland plains within the next few years. Thedismantling of the ethno-geographic divisions that have largely determined the social structure of<strong>Lao</strong>s, while offering the prospect of a higher standard of living through greater participation in theeconomy for the impoverished minorities, is clearly a mixed blessing, as similar developments inneighboring Thailand and other parts of Asia have shown. If this goal of integration is ever
achieved, the minority cultures of these virile, independent-minded groups could very well facethe prospect of cultural extinction.Hill tribes make up a significant proportion of the population, though precisely how many ethnicgroups actually exist in <strong>Lao</strong>s remains uncertain; figures range from a government list of 68 <strong>to</strong>estimates by independent ethnographers of 120 or more. <strong>Lao</strong>s' rich and complex linguisticmosaic is such that some minorities, so tiny that they occupy no more than a single valley, use adialect dissimilar enough from their neighbors for it <strong>to</strong> be considered a distinctly separatelanguage. <strong>Lao</strong>s is a multiethnic society with an extraordinary range of cultural and social pluralitywithin its porous borders. Its people have, for the sake of convenience and <strong>to</strong> imply a degree oflargely absent national unity, been classified in<strong>to</strong> four primary ethno-linguistic groups. Tai-<strong>Lao</strong>tianspeaking lowlanders form a majority of around 3 million people, with the Mon-Khmer, Sino-Tibetan and Tibe<strong>to</strong>-Burmese speaking hill tribes composing the rest.Carefully applied makeup and <strong>new</strong>ly acquired costume and jewelry reveal the lack ofpresentational authenticity in this villager, who will perform minority dances at an upmarket hotelin the city of Luang Prabang in northern <strong>Lao</strong>s.Based on these linguistic affiliations, the <strong>Lao</strong>tian minorities have been neatly classified in<strong>to</strong> threegroups according <strong>to</strong> the altitude and elevation at which they live. This vertical stratification in<strong>to</strong>tidy <strong>to</strong>pographical shelves tends, however, <strong>to</strong> crumble under closer scrutiny, with countlessgroups resisting simple classification. How, for example, <strong>to</strong> neatly affiliate the Mabri, known in<strong>Lao</strong>s as the Kha Tawng Leuang ("Slaves [or Spirits] of the Yellow Banana Leaves")? The namefor this highly introspective group, believed <strong>to</strong> be on the brink of extinction, derives from theirpractice of abandoning their temporary shelters once the banana fronds used in their constructionhave turned yellow.Ethnicity in <strong>Lao</strong>s is increasingly determined by self-identification rather than by inherited orapplied labels. It is quite common, for example, <strong>to</strong> meet <strong>Lao</strong>tian Lum lowlanders who describethemselves as coming from a <strong>Lao</strong>tian Sung village, someone, in other words, who has redefinedhis or her group affiliation by simply changing their circumstances. One minority groupencountered by a Swedish anthropologist, having lost their knowledge of a Mon-Khmer dialectgenerally associated with the <strong>Lao</strong>tian Theung minorities, now referred <strong>to</strong> themselves as Tai Lue,a lowland <strong>Lao</strong>tian Tai speaking group. In a conscious step <strong>to</strong> improve their employment andmarriage prospects, certain <strong>Lao</strong>tian Theung groups in the north of the country have likewisereclassified themselves as <strong>Lao</strong>tian Lum.
Reservations aside, the categories remain a useful general indica<strong>to</strong>r ofpatterns of settlement. As a device used <strong>to</strong> promote a sense of unity, <strong>to</strong>suggest that all inhabitants within its borders are <strong>Lao</strong>tian as opposed <strong>to</strong>disassociated minorities, the vertical system of distribution succeeds inimplying a certain degree of communality, of shared cultural roots. Efforts<strong>to</strong> achieve ethnic equality through the process of assimilation in<strong>to</strong> acollective <strong>Lao</strong>tian identity, though imperfect, have also helped <strong>to</strong>challenge some of the racial chauvinism discernible in the attitudes of thelowland <strong>Lao</strong>tian elite <strong>to</strong>ward more "primitive" minority groups. The lowland<strong>Lao</strong>tians have always been ambivalent in their attitude <strong>to</strong> their tribalpredecessors, belittling them on the one hand for their "backwardness," andfearing them on the other for their association with the dark forces ofwizardry. They also confess, at times, <strong>to</strong> admire them for their tenacityand independence.Economically and statistically, <strong>Lao</strong>s is one of the poorest and mostunderdeveloped nations in the world. Aspects of the <strong>Lao</strong>tian economy thatare likely <strong>to</strong> have an impact on hill-tribe life, environment and cultureare linked for the greater part <strong>to</strong> the exploitation of its naturalresources and <strong>to</strong> the development of <strong>to</strong>urism. <strong>Lao</strong>s' greatest economic assetsare its largely untapped natural resources, principally timber andhydroelectric power. Most infrastructure and development projects, as wellas technical and agricultural programs, are financed with foreignassistance.The country's mineral resources include gems<strong>to</strong>nes, gold, coal, bauxite,gypsum, potash, lignite and large deposits of iron ore. A number of Westerncompanies are now eagerly engaged in prospecting for oil and gas deposits,while others have been granted mining and exploration rights, many of thempenetrating deep in<strong>to</strong> the heartlands of <strong>Lao</strong>tian minorities. As more hilltribes face the prospect of being displaced and forced <strong>to</strong> resettle in areasless conducive <strong>to</strong> them, the specter of cultural disintegration looms.Mountain areas are already inhabited by teams of engineers, surveyors andthe crews of laborers they employ <strong>to</strong> extract the mineral wealth that islocated in these remote, but no longer inaccessible parts of the country.These government-backed endeavors are achieving the same ends once sought
y Christian missionaries in the area, of enfeebling and finally decimatingindigenous cultures. Lowland areas on the fringes of the upland slopes fromwhich minorities descend are increasingly turning in<strong>to</strong> unofficial transitzones where communities, brought from the higher elevations, quickly losetheir tangible culture as they undergo reconditioning in<strong>to</strong> the mainstreamculture. Though no longer tat<strong>to</strong>oed for easy identification, or pressed in<strong>to</strong>corvee labor, these movements of micropopulations are uncomfortably akin <strong>to</strong>the manner in which invading Siamese armies relocated <strong>Lao</strong>tian settlementsin the 18th and 19th centuries.Wishing <strong>to</strong> verify conditions for myself, I visited the country's remotestregion, the malaria-plagued provinces of Attapeu and Sekong on the Vietnamand Cambodia borders. My arrival in the village of Pa-am may have been agood five years or more <strong>to</strong>o late. Little remained of the assertive localculture I had been led <strong>to</strong> expect. On spotting a foreign visi<strong>to</strong>r, still ararity, the women in the village's single shop, a wooden shack covered witha dry pandanus leaf roof that sold warm Pepsi and squares of dried buffaloskin, reached beneath the counter and brought out a plastic sachet full ofjadeite. A few locals, we were <strong>to</strong>ld, had been diving <strong>to</strong> the bot<strong>to</strong>m of ashallow lake nearby <strong>to</strong> excavate the s<strong>to</strong>ne. She would be willing <strong>to</strong> sell thesachet for $800. The government, it seemed, had already signed contractswith European companies <strong>to</strong> excavate the area, which was also said <strong>to</strong> have amountain rich in deposits of gold. Locals like this women were making surethey got their share before the area was designated off limits, theresources and wealth of the region diverted <strong>to</strong> the capital Vientiane andits foreign friends and backers.A few kilometers from the lake, I s<strong>to</strong>pped off <strong>to</strong> pay my respects at thehouse of the headman of a local Lave village whose residents were said <strong>to</strong>be intransigent traditionalists who refused <strong>to</strong> wear Western clothes. Thiswas not the case as the worn shorts, Chinese-made sandals and fading facialtat<strong>to</strong>os of its elders proved. I was informed that a French TV crew hadpassed through the village a week or two before. Because of a tight budgetand schedule, they had insisted on a chicken being sacrificed, and agong-dance performed that would normally take place on a designated day ofthe lunar year. According <strong>to</strong> my guide, the villagers, egged on <strong>to</strong> dress upin their tribal finery, <strong>to</strong> dispense with their "Coke is Cool," and "Gap
Rap" T-shirts, <strong>to</strong> remove their Thai jeans and flip-flops for more colorfultunics and other apparel, had seemed initially ill at ease, even sheepish,but soon warmed up <strong>to</strong> the charade once the music drove away theirinhibitions. It was a good performance, the team got their footage, andnobody was any the wiser.The disappearance through commercial logging of the forest as a dietary,medical and cultural resource, not <strong>to</strong> mention the protective canopy itaffords <strong>to</strong> the more socially introspective hill tribes, is an issue of theutmost concern. Almost 2 million hectares of virgin forest provide hilltribes with a convenient, though annually more depleted, s<strong>to</strong>rehouse ofhardwoods, animals, game, birds, wild fruits and vegetables, natural dyesand a whole pharmacy of plants and herbs. Tropical rain forests growluxuriantly on the leeward side of mountain ranges where the annualrainfall is generally high. Monsoon hardwood forests thrive at higheraltitudes, their sheltered slopes often covered in deciduous forests.Valuable rain-forest trees such as teak, sandalwood and rosewood are morevulnerable <strong>to</strong> commercial interests than those found in monsoon forests.Although commercial logging has not reached the insatiable levels found inneighboring Myanmar, deforestation is occurring at an alarming rate.Despite the government's plan <strong>to</strong> replace the export of raw timber with aprocessed wood industry that could turn <strong>Lao</strong>s in<strong>to</strong> a major exporter of paperand pulp, logging continues unabated. Much of this is illegal. Corruption,a lack of trained forest rangers and the country's porous borders make itrelatively easy <strong>to</strong> smuggle wood out of the country.Many of the tribes that inhabit this shrinking environment have little orno contact with the world beyond the ethnic branch of their own group,village or confederation of clans. Marriage partners tend <strong>to</strong> come fromwithin the same village, and the involvement of the entire community in itsown festivals, rituals and spiritual practices reinforces the view of astrong psychological identification with a single ethnic group <strong>to</strong> theexclusion of others. Because of isolation, diversity, changing patterns ofdistribution and the tendency of the hill tribes, who constituteapproximately 40 percent of the population of <strong>Lao</strong>s, <strong>to</strong> place the interestsof their own village or clan above what they perceive <strong>to</strong> be the rather
abstract notion of statehood, true political and cultural unity remains anelusive, largely unrealized goal.In a sense <strong>Lao</strong>s continues <strong>to</strong> remain closer <strong>to</strong> a conglomeration of tribesthan <strong>to</strong> a conventional nation state composed of a unified people. Thegeopolitical priorities facing <strong>Lao</strong>s <strong>to</strong>day are almost identical <strong>to</strong> those atthe time of its earliest recorded his<strong>to</strong>ry: the quest for national andethnic integration through the creation of a unified state, thepreservation of its fragile cultures, and resistance <strong>to</strong> foreign domination.Accordingly, the <strong>Lao</strong>tian government is intent on making the upland tribesaware of themselves as part of the nation, <strong>to</strong> shift their allegiance fromthe confines of the village <strong>to</strong> the country at large. In combating what theyjudge <strong>to</strong> be the detrimental aspects of change, <strong>Lao</strong>tian hill tribes muststruggle <strong>to</strong> find a middle ground that allows them <strong>to</strong> enjoy the economic andeducational advantages that come with a closer form of citizenship, withouttrading in their cultural identity.<strong>Lao</strong>s is less a politically unified nation than a fascinating human map, onethat, for all the formidable changes of the last few decades, remains asethnically diverse and richly fractured as ever. It is a tribute <strong>to</strong> theresilience of the hill tribes of <strong>Lao</strong>s that they are still with us <strong>to</strong>day,though for how much longer is a question no one is quite ready <strong>to</strong> answer.Dear Panyasinh friends,I'm encouraged <strong>to</strong> see the contributions many of our members cared <strong>to</strong> make on thesubject. These are enlightening and thought provocating. What I appreciate mostis the objective manner in which most of you have shared your ideas andopinions. Indeed, religion is such a complicate and sensitive issue that one caneasily spend a whole life trying <strong>to</strong> dissect and comprehend. We would be justkidding ourselves <strong>to</strong> think otherwise. We would also defeat the whole purpose ofthe discussion in the Panyasinh forum if we were <strong>to</strong> end up having moredisagreements among ourselves now than we had when we first started.Mr. Kongkeo Saycocie recently offered an interesting insight on the influence ofBuddhism on the level of development (and prosperity) of a Buddhist country such
as <strong>Lao</strong>s. Before that, I believe Mr. Khammanh also made a short remark on thesame subject. I hope our readers have had a chance <strong>to</strong> read what the late NhouyAbhay had <strong>to</strong> say about some of the shortcomings of <strong>Lao</strong> monks and the "shortcuts" some of them <strong>to</strong>ok in practicing Buddhism.[I personally have a lot of admiration and respect for H.E. Nhouy Abhay,Minister of National Education in several <strong>Lao</strong> cabinets between 1945 and 1960,and I have known him and his family members. Unfortunately, his writings weremostly in French and might, for that reason,not have had as wide an impact asthey should among the <strong>Lao</strong> people]. I would invite you all <strong>to</strong> go back <strong>to</strong> what hesaid and pick up what you believe is still applicable <strong>to</strong>day.Personally I feel that religion may be a fac<strong>to</strong>r in the development of a country,but not <strong>to</strong> the same degree as national natural resources and other regionaleconomic opportunities. Your comments?I also would like <strong>to</strong> hear your views on how we should observe Buddhism inAmerica. Practical and down-<strong>to</strong>-earth ideas that we could use.Dr. Bolyvong Tanovan 5/4/02Sabaydii,Just <strong>to</strong> continue my thought on the special status of <strong>Lao</strong> Buddhism in the ancientkingdom of LanXang, here is a diagram of the relationship the kingship, theSangha and the communities (by the way, this diagram is drawn from the book‘Inscription in Isan in the period of Thai-<strong>Lao</strong>’ by Tawat Pounyothok):The kingship supports the Sangha while the latter gives knowledge and impartsDhamma <strong>to</strong> the former.The kingship rules the country (communities) with Dhamma while the latter paystaxes.The Sangha teaches Dhamma <strong>to</strong> the communities while the latter serves and obeysin the hope of receiving merit communities.
since there is no way <strong>to</strong> reproduce the diagram here, I would like <strong>to</strong> point outthat it is like a triangle and each node serves as a two-way relationship.Now, I will address the issue of whether Buddhism impedes the progress of anation-state or not. First, I would like <strong>to</strong> inform you that there was a debatebetween Buddhadhasa, a leading Buddhist monk/intellectual, and Kukrit Pramoj, aleading politician/intellectual in 1960s or, maybe, in 1970s. By the way, thesetwo figures were from Thailand. They both commanded a large group of followers.Here is the debate in a nutshell: Kukrit, a one-time prime minister, claimedthat if the government followed the Buddhist policy of non-attachment, thecountry would be impoverished and therefore it would never progress in<strong>to</strong> therank of the first world nations. Buddhadhasa, instead, claimed that Buddhismdidn’t impede the country progress but making the progress the right one. Iguess I don’t have <strong>to</strong> tell you which direction Thailand has taken since thatdebate or, in fact, since the modern era had dawned in. Now, if I may, I willelaborate on my own concept as <strong>to</strong> why Buddhism doesn’t impede the progress ofthe country.First, we need <strong>to</strong> understand what the true tenets of Buddhism are. After all,Buddhism is not for the other world, resignation or passivity. Instead, itemphasizes the middle way. Yes, it is not greed but the well-being of all. Tothe Buddhists, it is better <strong>to</strong> do the right thing than bettering oneself a<strong>to</strong>ther expenses – be it other human beings, animals or even plants. That meansmaterial wealth in itself, though no less sought for, is not an end in itselfbut it is only a means <strong>to</strong> assist us <strong>to</strong> reach our true potential either forourselves or for others. In another word, Buddhists are no less assiduous inmaking lives better but they do it with non-attachment. They understand the wayof the world and live with it but not in it as the lotus grows in the mud butrises above the mud.Now, if you ask whether the practice of Buddhism will make the country progressgiven the cut-throat nature of the modern world, I would say that it is by itsstandard. That is: if we define progress as the well-being of all, not just fora few, and not only in terms of the material things. After all, big is notnecessarily good. If only the country is run with Dhamma with the well-being ofpeople in mind, the country is already on the path of progress. That means this
is the right kind of progress that Ajarn Buddhadhasa previously alluded <strong>to</strong>.Hakphaang,Kongkeo SaycocieThis e-mail discussion groupThailand: Changes along Mekong River Wash AwayTradition, JobsBy Marwaan Macan-Markar/Chiang Khong, ThailandApril 25, 2002 - At this time of the year, the stretch of the Mekong Riverthat flows past this rural <strong>to</strong>wnship in northern Thailand should be alivewith fishermen preparing <strong>to</strong> net the highly-prized Mekong giant catfish.But the river is empty of such life. The rituals normally performed by thefisherman on the river's bank before noon-including prayers and chickenofferings from their boats-are nowhere in sight.This emptiness saddens Boonrien Jinaraj, because it affirms that a traditionclosely associated with his riverbank community of some 4,900 people isdrifting in<strong>to</strong> his<strong>to</strong>ry-and highlights the risk that fishermen may somedayhave <strong>to</strong> switch jobs.''A way of life, a way of earning money by catching the giant catfish isdying,'' says 54-year-old Boonrien, whose deeply tanned and wrinkled face isevidence of hours spent under the sun in search of the world's largestscale-less freshwater fish.''For years we depended on the river <strong>to</strong> live, but I fear we will have <strong>to</strong>look elsewhere for work,'' he adds, reflecting the views of many fishermenin this quiet community dotted with just a few wooden houses.Boonrien was attracted <strong>to</strong> this vocation as a 10-year-old, when he wouldaccompany his grandfather <strong>to</strong> the Mekong River and watch fishermen catching
the giant catfish-just one example of how fish is closely tied <strong>to</strong> foodsecurity in the region.The dependency is even greater in the Mekong River's lower basin. Itsfisheries yield of 1.75 million <strong>to</strong>ns represents "2% of the <strong>to</strong>tal world catchand 20% of all fish caught from inland waters of the world'', according <strong>to</strong> adocument from the Phnom-Penh based Mekong River Commission, aninter-governmental body comprising the lower basin countries of Thailand,<strong>Lao</strong>s, Vietnam and Cambodia.Last year, the fishermen of Chiang Khong failed <strong>to</strong> net a single giantcatfish, whose full size can measure two-<strong>to</strong>-three meters long, and weighmore than 200 kg.These giant fish are generally caught from April <strong>to</strong> May when they swimupstream <strong>to</strong> spawn. The best year <strong>to</strong> date was 1993, when the river yielded 69giant catfish or 'plaa beuk' as they are known in Thai. During a typicalseason, anywhere from 20 <strong>to</strong> 40 giant catfish are caught, with each beingsold in Bangkok in upwards of 85,000 baht (US$ 2,000).Community leaders here agree on where the blame lies for the changessweeping through their lives-China's construction of the Man Wan Dam in1995, where the 4,200 km Mekong river flows through its south-westernprovince of Yunnan from Tibet before it goes through Burma, Thailand, <strong>Lao</strong>s,Cambodia, Vietnam.''The dam has changed the natural flow of the waters and affected theriver's currents,'' asserts Niwat Roykaew, 43, a part-time teacher and localactivist. ''This year has been one of the worst, with water levelsfluctuating rapidly during the day.''On some days, the water level has been high in the morning, low at noon andhigh by evening. ''At times we have seen differences of one-meter shifts ina day,'' he says.Such fluctuations undermine the chances of netting the giant catfish, thefishermen explain, since the river's ideal depth should be between two or
three meters for a successful catch, the cus<strong>to</strong>mary depth along this part ofthe Mekong in April and May.The changes may also disrupt the spawning behavior of the catfish, causingworries about the river life itself, not <strong>to</strong> mention other impacts incountries further downstream from China's dams.Changing river flows are also affecting those here who thrive on the river'sedible weeds for a living, earning close <strong>to</strong> 500 baht (US$ 11) a day.Dam construction by countries along the Mekong and its tributaries have beendone <strong>to</strong> harness the waters of the river for hydroelectric power, notably byThailand, <strong>Lao</strong>s and China, which is trying <strong>to</strong> work out a balancing actbetween industrialization and reducing the use of coal-fired power.''Those who approve such development plans or build dams under the guise ofdevelopment only see the river as a resource <strong>to</strong> be exploited,'' saysChainarong Sretthachau, direc<strong>to</strong>r of the Thai wing of the South-east AsiaRivers Network (SEARIN). ''They fail <strong>to</strong> see the people who depend on theriver for a living.''''The dam in Yunnan and the dams in Thailand have disrupted the harmoniousrelationship between the people living by the Mekong and the river,'' heasserts. ''This is a typical <strong>to</strong>p-down approach <strong>to</strong> development.''He says Thailand's own Pak Mun Dam, built on the Mun River, which is atributary of the Mekong in Ubon Ratchathani Province, shows the sometimesunplanned effects of dams.People whose livelihoods were disrupted by Pak Mun got the government <strong>to</strong>open the dam's sluice gates for a year until mid-2002, allowing river life<strong>to</strong> come back. In January 2002, fishermen caught one rare giant catfish,since they could again go upstream <strong>to</strong> spawn.But dams are just one of the changes affecting the Mekong, as economicintegration and cooperation grow in the region.
In June last year, China, Burma and Thailand agreed on a navigationagreement <strong>to</strong> allow greater use of the river for bigger vessels forcommerce-but this also means the blasting of reefs and construction of <strong>new</strong>ports along the way.While governments look forward <strong>to</strong> more cross-border commerce, people in thisnorthern Thai <strong>to</strong>wn, home <strong>to</strong> one of the 11 reefs proposed <strong>to</strong> be blasted, saythe destruction of the reefs would also mean wrecking the rich riverhabitats that produce fish and others for their livelihoods. The dynamiteblasting of river reefs would enable ships <strong>to</strong> travel smoothly over a 900-kmjourney from Simao, a port in Yunnan, <strong>to</strong> Luang Prabang in northern <strong>Lao</strong>s.''Development in this region is being pursued in the name of reducingpoverty and not creating wealth. But this case shows otherwise,'' saysShalmali Guttal of Focus on the Global South, a Bangkok-based research body.''It says that 'development' is designed <strong>to</strong> serve particular sets ofinterests. The large projects are being approved with little input from thelocal communities.''Niwat, the activist, confirms this: ''The rapids are being blasted with nonotice <strong>to</strong> us, nor were we asked how we feel about it. Once we lose the riverreefs, fishing will become harder here."Already, some residents have been forced <strong>to</strong> look for jobs in Bangkok andsmaller cities. Some young men have given up their nets and boats <strong>to</strong> work aslaborers on construction sites. ''Will the river be empty next year also?''Boonrien wonders.This article was reprinted with the permission of Inter Press Service (IPS).(Source: Irrawaddy Online.)Sabaydii, There’re lots of interesting comments beingmade in this forum. SinceI don’t have time <strong>to</strong> tackle all, I will address a few points here: the state of<strong>Lao</strong> Buddhism and some potential solutions.
1. the state of <strong>Lao</strong> Buddhism in a nutshell, <strong>Lao</strong> Buddhism is in a state of limboor even degeneration as I alluded in my previous paper. Devoid of a leadershiprole typical in the ancient LanXang (up <strong>to</strong> the reign of Chao Souriyavongsa oreven at the time of the division in<strong>to</strong> 3 petty kingdoms – what I mean here was inthe reign of Chao Anou), the <strong>Lao</strong> Sangha ceased <strong>to</strong> exist as a potent force forspiritual guidance. In fact, it merely hands on <strong>to</strong> life as an extension <strong>to</strong> themodern state apparatus. If you ask, what is the cause? First, it was the Siameseyoke that made Quon <strong>Lao</strong> more Thai than <strong>Lao</strong>. Then, it was the French colonialismthat stalled its potential. After that, it was the American consumerism thatcompletely uprooted its daily relevance <strong>to</strong> the lives of the lay people. As forthe one-party rule, it does succeed in turning the <strong>Lao</strong> Sangha in<strong>to</strong> a pure cadre.Now, since the <strong>Lao</strong> Sangha is no more in the leadership role, it feeds on theblind obedience of the lay people. in another word, <strong>Lao</strong> Sangha can not help butbecomes just a ritual devoid of any essence namely truth and self-deliverance.I, myself like most of us, am depressed <strong>to</strong> see the state of <strong>Lao</strong> Buddhism in both<strong>Lao</strong>s and overseas. Still, I am optimistic and not resigned <strong>to</strong> this tragic turnof events. After all, my <strong>Lao</strong> blood is till boiling with pride in me. With thatbeing said, I will address its potential solutions.2. the potential solutions.Here, I will categorize this sections in<strong>to</strong> 4 segments:a. monksb. templesc. lay peopled. Buddhist teachinga. monks Upside: still professes <strong>to</strong> follow the Buddha path of simplicity,abstinence and celibacy – a good thing in itself. Just think that if we don’thave the <strong>Lao</strong> Sangha we were used, what an emotional wreck we would be – namely<strong>to</strong> old folks. They still have some knowledge of <strong>Lao</strong> culture (and of the Buddhaway) – a continuity of the past that can hold our growing disillusioned <strong>Lao</strong>psyches <strong>to</strong>gether. Downside: <strong>Lao</strong> monks, <strong>to</strong> a greater extent, are lax in Dhammapractice. More <strong>to</strong> the point, they know less in the way of Dhamma teaching – not<strong>to</strong> mention less schooling in the way of the world. Therefore, they tend <strong>to</strong> bemore immersed in the consumer society that they forget who they are and whatthey are supposed <strong>to</strong> act according <strong>to</strong> the Buddha path. Potential solution: monks
should study and be immersed in the Buddha path. Only through this way, theywill regain their spiritual leadership – a model the <strong>Lao</strong> of ancient used <strong>to</strong>have.b. temples upside: <strong>Lao</strong> temples are becoming more subsistent and grander withtime. More <strong>to</strong> the point, <strong>Lao</strong> temples become a place where Quon <strong>Lao</strong> cansocialize. downside: temples are no more a spiritual place. The temples, bythemselves, lack the uniqueness of KhuamPenh<strong>Lao</strong>. Potential solution: Money thatgoes in<strong>to</strong> the building as an end <strong>to</strong> itself should also be used as a place forlay people <strong>to</strong> learn about Dhamma. In fact, some money should be saved for theconstruction of the <strong>Lao</strong> Buddhist University. Also, if we build temples, weshould make them more like Wat PhaKeo in both the style and color. This way, wewill differentiate ourselves from the showy color of the Thai temple.c. lay people upside: most <strong>Lao</strong> people are still pious Buddhists though theymight know very little about what they practice. I think that, with properguidance, they can make <strong>Lao</strong> Buddhism prosper and, therefore, the best of <strong>Lao</strong>culture will be left for our future generation <strong>to</strong> appreciate it. Downside: ourlay people are mostly superstitious. They don’t know what Dhamma truly is. Givenas it is, religion could be an opium stalling our progress in this highlyrational society. Potential solution: true Dhamma should be taught <strong>to</strong> our laypeople. yes, this is begging the question since our monks should be equippedwith the Buddha path first before they could teach true Dhamma <strong>to</strong> the laypeople. I would say that this could be done only when the <strong>Lao</strong> Sangha take thenecessary steps <strong>to</strong> save <strong>Lao</strong> Buddhism, themselves and their lay people.d. Buddhist teaching Upside: as I see, there are some <strong>Lao</strong> monks who areknowledgeable about the Buddhist teaching. That means all are not lost yet.Downside: true Buddhist teachings are hard <strong>to</strong> be grasped by the lay people andeven by the monks <strong>to</strong>o. Given that what we practice is mostly for the materialgains, it is better <strong>to</strong> recognize as it is and overhaul what is not according <strong>to</strong>the Buddha path.Potential solution: we should start by having the learned monks teach the trueBuddhism. To me, there are two ways <strong>to</strong> get <strong>to</strong> the heart of the Buddhistteaching. First, it is through learning with an eye for the truth and secondly,it is through practice. After all, these two methods reinforce one another like
Sinh (discipline), Samathi (meditation/concentration) and Panya(wisdom/intellect) help the practitioner see the true nature of things.Hakphaang,Kongkeo Saycociep.s. my next exposition is going <strong>to</strong> be whether Buddhism obstructs the progress<strong>to</strong> the country and <strong>to</strong> the people who want <strong>to</strong> get ahead in life or not.Ai Kongkeo,As the states grow from the collection of city states <strong>to</strong> become a unitedkingdom, such a <strong>to</strong>p-down structure is NECESSARY. Look at Burma, Mon and Lankakigndom as a few good examples .... Buddhist monks of Lanka kingdom even engagedin political intrugues in the court .... For the case of Krung Sri Ayudhayadduring the last year of King Narai (around 1687-88), Buddhist monks even engagedin the successful coup <strong>to</strong> get rid of King Narai of Lopburi, Okya Wichayen(Canstantine Falcon) as well as the successor appointed by King Narai -> byspreading the words from Pleng Yao Phayakorn Krung Sri Ayudhaya composed byOkluang Sorasak (later on Phrachao Suea) .... about the doomsday due <strong>to</strong> thecontacts with foreigners (especially the French) -> <strong>to</strong> the commenmen andpeasants <strong>to</strong> mobilize the forces <strong>to</strong> go against the French mecenary troopsstationed at Fort Wichayen (Now Fort Wichaiprasit - Thonburi) and Lopburi.NEVER forget that Buddhist monks could mobilize the peasants, so the Kings andPrinces who engage in court intrigues have <strong>to</strong> rely on Buddhist monks <strong>to</strong> get themanpower necessary <strong>to</strong> ascend the throne. For the case of Khmer, I thought itshould already have well-organized structure. However, I would <strong>to</strong> ask you howKhmer have been converted <strong>to</strong> Buddhism (Theravada sect)? During most period ofAngkor, the main religion of Khmere Kingdom was either Hindu or MahayanaBuddhism - depending on favor of the kings. If Mahayana Buddhism prospered,Visnu and Siva images (not Siva lingam of course) will be converted <strong>to</strong>Bodhisattava and Buddha images. If Hindu prospered, Bodhisattava and Buddhaimages will be converted <strong>to</strong> Bodhisattava and Buddha images. Many Khmer saidTheravada Buddhism come from Cambodian through Siamese monks and people ...during the late period of Angkor up <strong>to</strong> the "dark age" period (about 200
year-long period from the demise of King Jaivaraman VII <strong>to</strong> the rise of PhrayaYat) Even Buddhism during the period of Lanna Kingdom was FAR from peaceful ....there were 2 rival sects -> the sect from Mataban (rooting from Mon Buddhism)and the sect from Lanka .... the sect from Lanka accused the sect from Matabanthat they chant in very WRONG way (relying on Mon accent instead of Lnakaaccent), owning paddy fields, handing walking canes like beggars. The sect fromLanka even accused th sect from Mataban that they are FAKE monks since thefounding 5 monks are not all legitimated monk (one had died during the trip fromLanka <strong>to</strong> Mataban -> so the other 4 monks has <strong>to</strong> rely on Buddha images <strong>to</strong> get thecomplete 5 monks enabling them <strong>to</strong> ordain the novices and laymen in<strong>to</strong> Buddhistmonks). Buddhist monks from Mon traditions also accused Buddhist monk rootingfrom Lanka that they were goign against the traditions ... Even the monks whostudied in Lanka hasn't disrobed and reordain in<strong>to</strong> Lanka tradition .... Many ofthem lived in the sailing ships instead of Buddist temples in Lanka (a that timethere was a severe drought in Lanka, so Buddhist monk studying in Lanka have <strong>to</strong>come back home earlier than expect) ... Buddhist monks from Mon traditions alsoaccused Buddhist monk rooting from Lanka that they were illegitimate since theyhaven't completed 10-year period <strong>to</strong>p be eligible <strong>to</strong> ordain ...The debates between 2 rival sects usually ended up with hand-<strong>to</strong>-hand combats ->with sticks and s<strong>to</strong>ne as weapons of choice .... Even the king of Chiangmai alsoengaged in this sectarian strife.... King Tilokkarat has ordered the destructionof s<strong>to</strong>ne inscriptions in the temples of the Sect from Mataban (Mon tradition)since he supported Buddhist monks from Lanka traditions. After that, he replacedthe s<strong>to</strong>ne inscriptions recording the alm <strong>to</strong> Buddhist monks from Lanka traditionsNow, there was only 1 s<strong>to</strong>ne inscriptions from BE 1913 (AD 1370) survived fromthe destructioin since the temple was abandoned long before the period ofdestruction. It <strong>to</strong>ok many decades before both Buddhist sects of Lanna couldsettle down the differences. Similar sectarian strifes have occurred from time<strong>to</strong> time in Burma during the period of Ava kingdom. Even some Burmese kingsbecome megalomaniac causing lots of troubles with Buddhist monks ...Err, during the time of King Vajiravut, the king had <strong>to</strong> appoint Catholicofficers <strong>to</strong> act as "Sankaree" (the general inspec<strong>to</strong>r of Buddhist monks) due <strong>to</strong>the rivalry between Mahanikaya (the traditional Buddhist sect with Chant onlyPali) and Thammayut (the more-strict discipline sect founded by King Mongkutwhich chant in both Thai and Pali). Many Buddhist Monk HATE Sangkaree (thegeneral inspec<strong>to</strong>r of Buddhist monks) since Sangkaree usually feed themselves by
egging from the monks ... If Sankaree could NOT get what he wanted from Sangha,they usually "blackmail" the monks .... Therefore, the Supreme Patriarch of theday asked the king <strong>to</strong> allow Buddhist monk <strong>to</strong> rule by themselves, without themeddiling from Sangkaree .... Folk wisdom? I could give you very good examplesfrom Krua Toh (Sodej Phra Phutthajarn Toh Phrommarangsee), a famouse monk duringthe period of Kign Mongkut One day, he saw novices and youing monks playingTakraw, causing lots of noise <strong>to</strong> krua Toh. Krua Toh solved the problems bysaying that "Very good, young men! Play harder" .... and adviced those novicesand young monks who payed Ta Kraw ... those young monks and novices said theywill go <strong>to</strong> pay other places so that they won;t bother Krua Toh. Another exampleof Krua Toh is about finding the Center of the World ... One day, a missionarycaomng <strong>to</strong> see Krua Toh and ask about the Center of the world ... and arugueabotu the world sicne the traditional Siamese people believed that the world wasflat. Krua Toh said Krua Toh pointing on at the foot of the ladder and say"That's the center of the world -> You have <strong>to</strong>ld me that the world is round, notflat." As far as I concern, I know that monks - Siamese and <strong>Lao</strong> monk - in thepast offered educations (from writing and reading <strong>to</strong> firework making, Boxing andWar Strategy), medicine, and spirituality ... so such distinction Ai Kongkeoclaimed is NOT not much .... even though <strong>Lao</strong> monks could both TuaTham and Khmerscripts ....WisarutSabaydii,1/ <strong>Lao</strong> Buddhism up <strong>to</strong> the disintegration of LanXang Vientiane kingdom I wouldsay, at this period, <strong>Lao</strong> Buddhism was distinctively native. Of course, at theonset, this Buddhism was of a Khmer type since the one prevalent in LanXang wasofficially introduced through the Khmer channel at the time of Chao FaGnum.Later, with the constant interaction with Lanna at the time of Chao Phothisarath- Chao Saysettha's father, <strong>Lao</strong> Buddhism came <strong>to</strong> be similar with Lanna type. Iwould contest that, up <strong>to</strong> the reign of Chao Souriyavongsa, <strong>Lao</strong> Buddhism was verydifferent from the Thai Buddhism typified by the Adhutthaya period. If you ask:where was the difference? Here is my contention: a. <strong>Lao</strong> Buddhism was more fromthe ground up. That was it derived its strength from the masses. So, since themasses were generally illiterate and rooted in the soil, <strong>Lao</strong> Buddhism was amixture of the soil worship and of blending in with nature. In contrast, ThaiBuddhism was more from the <strong>to</strong>p down. Its strength came from the might of the
state therefore its role was categorically <strong>to</strong> serve the power-that-be.Therefore, Thai Buddhism could not be avoided <strong>to</strong> be very rigidly structuredwhere rooms of difference couldn't be <strong>to</strong>lerated. This became obvious when theThammayuth sect sponsored by Rama IV came <strong>to</strong> play a critical role in shapingThai Buddhism. In another word, this <strong>new</strong> sect was like the Jesuits sect whosezeal and state sanctioned back-up have carried the time until <strong>to</strong>day. b. <strong>Lao</strong>Buddhism had folk wisdom. In another word, though religion of higher state, itadopted the way of <strong>Lao</strong> people in<strong>to</strong> account. As we know, <strong>Lao</strong> people are of simpletype that lives, works and plays according <strong>to</strong> the way of nature. At this point,Thai people shared the same characteristics as ours <strong>to</strong> a certain extent. Whatdifferentiated <strong>Lao</strong> Buddhism and Thai Buddhism lied in the emphasis of the natureof religion. I would say that Thai Buddhism tended <strong>to</strong> more ritualized, moredirected from the wisdom above (the aris<strong>to</strong>crats) and more pretentious if I maysay so. On the contrary, <strong>Lao</strong> Buddhism was like a give-and-take game between themonks and the lay people. Though still ritualized, <strong>Lao</strong> Buddhism was oriented<strong>to</strong>wards the well-being of the sentient being. In another word, <strong>Lao</strong> Buddhism wasserved as a shelter, a medicine, an education and a spirituality <strong>to</strong> <strong>Lao</strong> people.Just from this brief account, you can see that <strong>Lao</strong> Buddhism was distinctive. Itcarried the weight of <strong>Lao</strong> people on its back. With that being said, it was nowonder that <strong>Lao</strong> people from both banks of the Mekong River felt different fromThai people from the Menam River. In another word, <strong>Lao</strong> culture nourished thehome-grown <strong>Lao</strong> Buddhism was fully at ease with itself while, at the same time,felt threatened when Thai culture supported by Thai Buddhism began <strong>to</strong> make aheadway <strong>to</strong>wards the Mekong basin. Yes, all was safe as long as LanXang was stillunited. Then, with the disintegration of LanXang after the reign of ChaoSouriyavongsa, <strong>Lao</strong> Buddhism would face a serious threat from Thai Buddhism thatintended <strong>to</strong> swallow <strong>Lao</strong> Buddhism the way its state was about <strong>to</strong> do with LanXang.2/ <strong>Lao</strong> Buddhism from the end of Chao Anou's reign <strong>to</strong> the present day As some ofyou might know, Chao Anou tried <strong>to</strong> res<strong>to</strong>re the <strong>Lao</strong> pride by overthrowing theSiamese yoke. Among other things, he held the convention of the 3rd BuddhistSangha (council) which had only 3 times in our his<strong>to</strong>ry. Through this act, weknow that Chao Anou realized the full significance of <strong>Lao</strong> Buddhism apart fromThai Buddhism which tried <strong>to</strong> blur our sense of identity as a unique people (<strong>Lao</strong>not Thai at all). Since the <strong>Lao</strong> act of defiance was crushed, <strong>Lao</strong> Buddhismsuffered the same fate as that of a country. From 1828 on, the <strong>Lao</strong> monks fromboth <strong>Lao</strong>s and Isan had <strong>to</strong> go <strong>to</strong> study in the central Thailand namely Bangkok <strong>to</strong>
learn the scripture. Before, they just went <strong>to</strong> study in Vientiane and hadnothing <strong>to</strong> do with Thai Buddhism. As Vientiane, the center of <strong>Lao</strong> Buddhism, wasdestroyed, what <strong>Lao</strong> monks learned and practiced waas originated from ThaiBuddhism. As a result, <strong>Lao</strong> Buddhism lacked its uniqueness but an extension ofThai Buddhism. After the French arrival in 1893, <strong>Lao</strong> Buddhism had some revivalespecially when they visibly felt the threat of Pan Thai advocated by PhibulSongkram prior <strong>to</strong> WWII. When <strong>Lao</strong>s became independent in 1954, <strong>Lao</strong> Buddhismbecame a state religion. Yes, only if <strong>Lao</strong> Buddhism enjoyed the same status asThai Buddhism had in Thailand, things would have been different. As you mightknow, Thai Buddhism became an apparatus of the state therefore it received thefull support of the state power. This might be a bad thing in terms of a truereligion but I won't talk about it here. Suffice it <strong>to</strong> say that <strong>Lao</strong> Buddhismjust limbered on for there wasn't a substantial support from the stateapparatus. The time like Chao Anou's reign was no more. Though Vientiane wassomewhat revived, it was no more a center of <strong>Lao</strong> Buddhism. What a resemblance of<strong>Lao</strong> Buddhism had was purely an act of piety from the <strong>Lao</strong> people. Therefore, itcame <strong>to</strong> no surprise <strong>to</strong> anyone that <strong>Lao</strong> Buddhism became more of a ritual andceremony than the essence of Dhamma. This state of <strong>Lao</strong> Buddhism is what wepresently relish both in <strong>Lao</strong>s and overseas. As for its future, I will leave it<strong>to</strong> the probe of our educated <strong>Lao</strong> who, though western educated, are still able <strong>to</strong>see what <strong>Lao</strong> Buddhism means as an institution and tries <strong>to</strong> salvage the most wecan before we don't even know what is truly constituting us - Quon <strong>Lao</strong>.Hakphaang,Kongkeo SaycocieGreetings Fellow Members.,Our discussion on <strong>Lao</strong> Buddhism, the negative and positive affects it has on <strong>Lao</strong>people and the communities. Everyone is well aware of the corruptions takenplace within the Temples by the monks and those in charge. Buddhism, like anyreligion in the world; it's not perfect and it is susceptible <strong>to</strong> corruptions.Even though monks follow a strict code of conducts (suppose <strong>to</strong>), they are humanmale. Human male have weakness; when being temped by the vices, most men willfail the test. Buddhism is not the only religion in the world that experiencethis type of corruptions and weakness shown by its clergy men.Christianity/Baptist were riveted with scandals in the 80's w/ the Jim Baker,
Tammy Faye and Jerry Farwell sagas. The Catholic church are being viewnegatively by many members/followers due <strong>to</strong> the sexual abuse by the priest. Thecorruptions did not end with these two religion or with these individuals; it isan on going thing. Pick up any <strong>new</strong>s paper across the country and you will likelysee an article on some form of corruption with religions. Even though these holdthemselves out <strong>to</strong> be of the highest standards and morality, non the less theyare men. I hear the older generation talking about how wonderful and great <strong>Lao</strong>sis, but what I am really hearing between the words and what they are reallysaying is how wonderful <strong>Lao</strong>s was and use <strong>to</strong> be. Most are still living in thepast and are doing things the old ways. And that includes worshiping withoutquestions. If you ask most people that attend the services on a regular basis <strong>to</strong>explain the Buddhist doctrine and its basic believes and values, most will tellyou that they do not know. They attend the service and do what they do simplybecause that's what they are use <strong>to</strong> and what was past down <strong>to</strong> them by theirparents. From a perspective of someone that grew up outside of <strong>Lao</strong>s, I see <strong>Lao</strong>sas a dirty, poor nation struggling <strong>to</strong> survive. It's currently behind the times;the gov't are <strong>to</strong>o fat and happy <strong>to</strong> institute any change/progress. The citizensof <strong>Lao</strong>s are paying for the ineptness of the gov't and <strong>Lao</strong>s as a country is beingravage and exploited by other nations. It is obvious that the old and current<strong>Lao</strong>s is not working. <strong>Lao</strong>s and Khon <strong>Lao</strong> are capable bigger and greater things ifwe are willing <strong>to</strong> forego the old ways and are open <strong>to</strong> changes. If we look longand hard enough, we will find and see faults with everyone and everything.Perfectionist are few and far in between. Human being have weakness and we fallprey <strong>to</strong> weakness and desires regardless of our status and position in life. Thebig question is how can we members of Panyasin and members of the <strong>Lao</strong>Communities at large change the course of our future and the future of <strong>Lao</strong>s andits citizens? Should we only observe and wait <strong>to</strong> see what the outcome will be orshould we do something <strong>to</strong> push <strong>Lao</strong>s, its people, culture and religion in<strong>to</strong> theright direction? I fear that if nothing is done there will not be a <strong>Lao</strong>s as weknow it for my kids <strong>to</strong> enjoy and cherish.Warmest Regards,KhamDear Panyasin,Sabaidee Pi-mai! I <strong>to</strong>o have been reading and listening <strong>to</strong> the positive as wellas the negative viewpoints presented by members who care enough <strong>to</strong> comment and
express their concerns for the fate of Buddhism and the practice of spiritualworshiping among the members of <strong>Lao</strong> community in the U.S. and other parts of theworld. First I would like <strong>to</strong> acknowledge the thoughtful comments and suggestionsmade by Dr. Bolyvong. I agree that much needs <strong>to</strong> be done <strong>to</strong> encourage thebehavior among the Buddhist priests and their devout followers as specificallyspelled out in his list from #1 through #5, below. Overall, I believe that mos<strong>to</strong>f us hope for the better services and an ideal community organization when weall chip in <strong>to</strong>wards the funding of a temple and have the priests sponsored <strong>to</strong>take charge of the service works and all the spiritual leadership functionswithin their sanctity of professional duty, as a SANGA.The problem of discerning faith from fellowship has been the major issue as par<strong>to</strong>f this process. It has been a controversial question among the local worshipersI know. I also know that most Buddhist priests preach the dogma and live by thetheir rules, adhere <strong>to</strong> norm and standard practice of their governance but theirsocial relationship <strong>to</strong> the community is undeniably vulnerable, fragile andcorruptible biased. I have not seen a serious Buddhist priest and practitioneramong layman who turn pedophile or narcotic dealers, insurgent revolutionarianor even Thai lottery and gambling promoter. What I have seen and read about are"men" in a saffron robe who put on the show and create a charismatic aura andmysticism about themselves for profit and power <strong>to</strong> mobilize (sometimes <strong>to</strong> split)the community. And usually there are groups of men and women among thecongregation working as a profiteering for the share of money, material goodsand /or political influence on the community. It is the groups and organizedspecial interest people who hide behind the priest or collaborate with a the"men" <strong>to</strong> corrupt the power of Buddhism and the sanctity of the refuge that serveas the heart and the soul of our spiritual worshipers. And these worshipers knowin their heart that things are not quite perfect and could be better but theyare willing <strong>to</strong> <strong>to</strong>lerate the flaws in the support system of the organization thatsustains the temple.The difficult and sensitive issue may exist within the family unit when ourelderly population and our own parents who are truly seeking spiritual benefitsand use the temple as a sanctuary for spiritual link with the Buddhist faith.And they couldn't care less about what the younger generations might see as anenabling fac<strong>to</strong>r <strong>to</strong> weaken the organization that contradict with Buddhistteaching i.e. priest's inappropriate behavior and the hoarding of money and
material possession. Other members have already provided graphic accounts ofthese problems. To me it's just the problem among the opportunists and playerswho are in <strong>to</strong> control for the sake of controlling and really lacking visions anddirection, not <strong>to</strong> mention skills and education in democracy and communityorganizing process. In light of our <strong>Lao</strong> community multiple and multi-level needsfor self-fulfilment and conforming <strong>to</strong> the old and the <strong>new</strong> societies, people aresettling for the better of the two evils, the chance for culture-existing andfreedom <strong>to</strong> preserve whatever is left of their spiritual symbolic life of aBuddhist and the alienation and insecure life without faith shared with thetraditional community. As a matter of facts, some people become disfranchisedand break away <strong>to</strong> detached world of isolated spiritual worshiping, and worseyet, some others convert <strong>to</strong> another faith and grow more and more distant fromthe traditional <strong>Lao</strong> life style. I have asked the elders and the monks if theyhave thought about the next generation priest and ritual master in leading theworks in the service and in the community. And I have yet <strong>to</strong> get a good answerfrom anybody.Despite all the pros and cons of this <strong>to</strong>pic, I just like <strong>to</strong> end this with thewords of caution. Please do not criticize the Buddhist religion and any part ofthe community effort <strong>to</strong> culture exist for its faults in human fac<strong>to</strong>rs andnothing <strong>to</strong> do with the dogma and true spirit of faith or practice of a lifestyle as it is in <strong>Lao</strong> approach <strong>to</strong> Buddhism, the Theravadin. This is because thevery act becomes a shallow bashing of something that's larger than life and moresacred than anyone's delusional thinking of the reality perceived and the verityof spiritual life. What we can do is <strong>to</strong> be patient and <strong>to</strong>lerant of theevolutionary process. Someday, the rule of laws and social elements will dictatea better form and function of the institutional structure of the SANGA and thesocial face of Buddhist practice among the <strong>Lao</strong> people. Notice, I have notmentioned a thing about other Buddhist countries.Hak Phaeng,KhamOneDr. Bolyvong,It sounds like you are saying only the Buddhist monks in America are corrupt. Ifyou go <strong>to</strong> <strong>Lao</strong>s and Thailand, you will see things are no different there. It has
nothing <strong>to</strong> do with where they are but who they are. <strong>Lao</strong> monks and <strong>Lao</strong> Buddhismare perfectly complementary. Faults of the sangha are symp<strong>to</strong>ms of the disease ofthe religion, as Thao Nhouy adequately explained. I hope everybody had a chance<strong>to</strong> read the commentary of <strong>Lao</strong>s's first intellectual.You also describe the religion as a sort of narcotic, which gives people peaceof mind. We certainly want people <strong>to</strong> have peace of mind, but as with allnarcotics there are no shortage of side effects. As for asking for lotterynumbers "in good humor," well we can just carry on all our faults as long as itis in "good humor." Unfortunately, the culture of irresponsibility and gamblingonly worsens.People in this group speak so highly of <strong>Lao</strong> "culture" as though it were a thing<strong>to</strong> be preserved, simply because it is a thing that exists. I see now whyprogress is so slow.At the same time, <strong>Lao</strong> people do not even know what <strong>Lao</strong> culture is. The moremoney they get from UNESCO, for example, the more debased are the <strong>Lao</strong> temples.They begin sprouting Thai ornaments and undergo entire makeovers in Thai styles.<strong>Lao</strong> Buddhas are not even cast anymore, because it seems nobody can figure outwhat a <strong>Lao</strong> Buddha looks like. Meanwhile everybody is harping on about howwonderful <strong>Lao</strong> culture is. And the only ones laughing are the Thai.KhammanhDear Friends,I read with interest what our friends, Kongkeo Saycocie, Martin Rathie, Wisarutand Khammanh wrote us on the subject matter so far. Maybe others would also care<strong>to</strong> jump in and share with the rest of us their opinions and more importantlyoffer ideas on how we could improve things if posible? Some of the anecdotes areinteresting and all <strong>to</strong>o real <strong>to</strong> be ignored. Unfortunately, these are trues<strong>to</strong>ries, a mixture of mystique and religion. Many <strong>Lao</strong> still highly revere theBuddhist priests and practice Buddhism without second thought. We continue <strong>to</strong> dowhat our fathers and forefathers have taught us <strong>to</strong> do. But of course this isAmerica, and there is a lot of adjustments <strong>to</strong> be made, for both the Buddhistpriests and their followers. It is fair <strong>to</strong> say that <strong>Lao</strong> Buddhist priests facedproblems from day 1 when they moved <strong>to</strong> America, where most of them had <strong>to</strong> starta <strong>new</strong> life on the list of welfare recipients. They had <strong>to</strong> get adjusted <strong>to</strong> a <strong>new</strong>society; and many of them could not quite disassociate themselves from their
worldly possessions and natural human temptations. Under an entirely differentenvironment, an identity problem soon developed. To attract worshippers, theyneed <strong>to</strong> be well known, and <strong>to</strong> be well known they might have <strong>to</strong> do things theywould not even dream about doing before. Some <strong>Lao</strong> monks feel the need <strong>to</strong> havecars for personal convenience or other reasons, cars that they drive bythemselves or have other drive for them. At the extreme, some priests may havegone as far as managing their own bank accounts. This is hard for us <strong>to</strong> acceptfor the same reason it will take some time for people <strong>to</strong> get accus<strong>to</strong>med <strong>to</strong> seecars parked in the Wat?s compound. <strong>Lao</strong> Buddhist priests got quickly organized byforming and joining a national Council. Rules and regulations developed andimplemented by the Council probably helped <strong>to</strong> maintain some semblance of orderand discipline, at least in a spiritual sense. I remember one of the Council'sdecisions was <strong>to</strong> have all names of <strong>Lao</strong> Buddhist temples preceded by the word<strong>Lao</strong>, e.g., Wat <strong>Lao</strong> Buddhathammaram. Overall, it?s hard <strong>to</strong> fully appreciate therole of that national council and <strong>to</strong> assess how much real power it has over itsmembers. How tight are we practicing Buddhism? I dare say, not very tight, asmost of us only see monks during weekends. We go <strong>to</strong> the temple only when we havetime. Many people, especially older folks, go there for the unique purpose ofconsulting the priests on various subjects, and/or <strong>to</strong> worship in front of thestatues of the ?Phra Chao Nhai?. They all invariably come home relaxed andcontent. As you know, we also invite the priests <strong>to</strong> our homes for merit making,<strong>to</strong> blessing a <strong>new</strong> house, <strong>to</strong> wash off bad dreams, etc. This is self-fulfilling <strong>to</strong>older folks, some sort of personal spiritual satisfaction money cannot buy.Buddhist priests collect money from the people but rarely use that asset <strong>to</strong> makepublic donations. This is a stance that sometimes confuses our Americansneighbors. Likewise, our priests rarely write, except for a few articles now andthen that appear on the temple's <strong>new</strong>sletters. I know there is much <strong>to</strong> bedesired, but overall I still believe Buddhist priests do have their place in the<strong>Lao</strong> communities overseas. Practicing Buddhism does allow us <strong>to</strong> form a closelyknitted community, where people can meet each other once a week at least. Someof us enjoy listening <strong>to</strong> the monks?prayers. Others just like the austereatmosphere of a temple full of Buddha statues. They also see the temple as apotential retreat for them some time in the future, a chance <strong>to</strong> wear saffronrobes and <strong>to</strong> dedicate a few days of their life in strict observance of Buddhistprinciples (for their parents? spiritual salvation and a better future in theirnext life). Buddhist temples also provide an occasional shelter and safe haven<strong>to</strong> many teenagers. Many people go in <strong>to</strong> ask for the Thai lottery numbers. As
long as this done in good spirit and some humor, there probably is no real causefor concern. What do I wish <strong>Lao</strong> Buddhist priests would do? Be faithful <strong>to</strong> thereligion, set good examples of immaterialism, preach <strong>to</strong>lerance andself-fulfillment, do not move <strong>to</strong>o fast and <strong>to</strong>o far from <strong>Lao</strong> traditions and <strong>Lao</strong>way of life, be generous, make more frequent donations <strong>to</strong> other nonprofitassociations or outfits; help teach <strong>Lao</strong> culture and <strong>Lao</strong> alphabet, help peopleunderstand the basic teachings of Buddha, and generally be a living symbol ofthe <strong>Lao</strong> culture for <strong>new</strong> generations of <strong>Lao</strong>. I did my duty in becoming a monk fora week when I came home <strong>to</strong> <strong>Lao</strong>s after years of schooling in Switzerland. It wasa good experience for me. But that was in <strong>Lao</strong>s, and that was in the early1960's. What do you folks think we could and should do now as a society <strong>to</strong> helppreserve the tenets of Buddhism in America? What is worth preserving, and whatneeds <strong>to</strong> be changed?Dr. Bolyvong Tanovan 4/5/02Dear Members,It is not always the case that the monks and the lay committee of a temple arecorrupt. That's something I think we need <strong>to</strong> keep in mind. The organization ofthe <strong>Lao</strong> temple is actually responsible for the most part, I think, for the lackof building improvements or projects or services.The reason the money disappears is usually simply that the costs of operatingthe temple are so high. Because of concerns about corruption, I think more andmore temples are being forced <strong>to</strong> completely disclose their financial records.I've seen some of these and it was suprising <strong>to</strong> see how large their expensesare. Water utility for example runs in<strong>to</strong> four or five hundred dollars per month.The reason of course is that there are so many monks. If the priority of <strong>Lao</strong>communities is <strong>to</strong> build a nice-looking temple or one that is capable ofproviding social services, it needs <strong>to</strong> reorganize its view of the Wat. That is,it must reconsider why so many monks are necessary. My personal view is tha<strong>to</strong>nly one monk should be assigned <strong>to</strong> each temple. This assures that the monk ishighly qualified and educated and that the resources that would have supportedanother half-dozen or more monks can go in<strong>to</strong> more important projects. It isexpensive <strong>to</strong> support a large group of people. In fact, I think that large classof welfare recipients (at times up <strong>to</strong> 20% of the <strong>Lao</strong> population) is responsible
for the death of large his<strong>to</strong>rical monuments and buildings in <strong>Lao</strong>s. They suckedup all the surplus resources of the population. <strong>Lao</strong> monks are not cheap. Theylive like kings. <strong>Lao</strong> monks are not even vegetarians, unlike Buddhist monks inmost countries. They do a lot of traveling. Some of them have special medicalneeds, and so on. At worst of course, some of them are corrupt and skim thedonations.By sticking with one respectable monk, many of these problems will go away and alot more money will be available <strong>to</strong> make improvements <strong>to</strong> the temple, etc.KhammanhDear Members,It not <strong>new</strong>s <strong>to</strong> us. Everybody has always known about the poor state of <strong>Lao</strong>Buddhism. This is not a recent phenomenon. Nhouy Abhay was complaining about themonks many decades ago. There is an excellent essay of his posted onLan-Xang.com (http://www.lan-xang.com/buddhism/laobuddhism_4.html). I would goso far as <strong>to</strong> say that the state of <strong>Lao</strong> Buddhism is no more degenerate now thanit was in the 17th century. The documents of Father Leria attest <strong>to</strong> this.The hard thing is determining whether <strong>Lao</strong> culture made <strong>Lao</strong> Buddhism orvice-versa. Actually, it is more likely <strong>to</strong> be the case that each are both causeand effect, reinforcing each other in a reflexive way. That does it make itdifficult <strong>to</strong> address the problems of the <strong>Lao</strong> community, which are culturalproblems. If we could easily point <strong>to</strong> <strong>Lao</strong> Buddhism and say, here is the sourceof our problems, then we may be able <strong>to</strong> completely solve the problems. I thinkthough that whether <strong>Lao</strong> Buddhism is the root cause or whether it is merely amanifestation, tackling the problems of <strong>Lao</strong> Buddhism can help fix <strong>Lao</strong> culturalproblems by removing the reflexivity I mentioned. Then the problems will not beable <strong>to</strong> bounce off of <strong>Lao</strong> Buddhism, which supports and reinforces it.When we study <strong>Lao</strong> Buddhism we should not become romantic or delude ourselves.<strong>Lao</strong> Buddhism is not so much Buddhism as it is Animism. There is no genuine moralframework that supports <strong>Lao</strong> Buddhism. It is a relatively amoral religion andthis is the reason, I think, that there are so many problems, as all of you areaware, with the <strong>Lao</strong> Sangha.
As Thao Nhouy said, though, like laity, like monks.KhammanhKhun Martin,Luang Pho Khoon (AKA Phra Ratchawitthayakhom Thera or Khoon Prarisuttho) isstill alive for now even though he has frail health. Wat Banrai is in TambolKutphiman, Dankhunthot District of Khorat (on the Highway from Chaturat Distric<strong>to</strong>f Chaiyaphum <strong>to</strong> Lam Takhong Reservior. For the case of Halo, it's for thosewith very high and strong "Bun" (or "Bunyathikarn").For the case of His Majesty, ther was a legend that His Majesty and a few Royalguards were facing CPT Liberate Soildiers when they walked in the jungle in PhuPhan outside Phuphan Ratchaniwet Royal House. The CPT Soldiers recognized theHis Majesty and tried <strong>to</strong> shoot AK47 bullets <strong>to</strong> him and his guards but AK47 gotstuck Even they tried <strong>to</strong> use all the AK47 they had in thair hand, but the riflesgot jammed .... When the CPT aiming the AK 47 <strong>to</strong> sky instead of His Majesty, thebullets coming out of the rifles without jamming! That's really shock the CPTsoldiers, so they bow <strong>to</strong> His Majesty and pledge that they won't dare <strong>to</strong> hurt himand his guards at all.I feel definitely sure disciples and caretaking laymen of Luang Pho Khoon wouldrush <strong>to</strong> see and pick up the crystalized ashes of Luang Pho Khoon after cremationin the same way the Northerners rushing <strong>to</strong> pick up the ashes and the earth fromcrema<strong>to</strong>rium pyre of the late venerable Khrooba Sriwichai (1878-1938) in early1946. King Mongkut found Thammayut around 1833 when he was Vajirayana monk byfollwing the paractices from strictly-disciplined Mon (Raman) monk after he sawso many disciplinaty laxes during the reign of King Phra Nanklao (his elderhalf-brother) - closing <strong>to</strong> become "Mahajone Plon Phra Satsanah" (the GreatBandits Plundering Buddhism). Khaa Luang is a position of "representative <strong>to</strong> theKing" ....Sabaydii,<strong>Lao</strong> Buddhism is definitively an interesting discussion <strong>to</strong>pic. For my part, Iwill address the his<strong>to</strong>ry of <strong>Lao</strong> Buddhism first then I will go on <strong>to</strong> tackle onany issues relevant <strong>to</strong> it later.
Here are the points I will entertain you:1/ <strong>Lao</strong> Buddhism up <strong>to</strong> the disintegration of LanXang Vientiane kingdom2/ <strong>Lao</strong> Buddhism from the end of Chao Anou's reign <strong>to</strong> the present day Also, whatI intend <strong>to</strong> do here is <strong>to</strong> lay the groundwork for our understanding of <strong>Lao</strong>Buddhism: its his<strong>to</strong>ry, its current situation, its wisdom and its future in theface of the almighty consumer society (both in <strong>Lao</strong>s and abroad). Remember tha<strong>to</strong>nce <strong>Lao</strong> Buddhism was quite unique. That meant it was different from the onespracticed by our neighbors namely the Thai. If you ask me: what made <strong>Lao</strong>Buddhism unique? I would say that this Buddhism was mainly a product of ourculture - nourished by our soil. Most importantly, this Buddhism became <strong>Lao</strong>soul. In another word, if you don't know <strong>Lao</strong> Buddhism, you don't know Quon <strong>Lao</strong>at all. Then, what had happened <strong>to</strong> this unique <strong>Lao</strong> Buddhism? I guess you willhave <strong>to</strong> wait until next time. Or better yet, you should investigate it with me.For <strong>to</strong>day, I would like you <strong>to</strong> read my exposition about another aspect of <strong>Lao</strong>Buddhism posted at soc.culture.laos some time ago. ***** To Be <strong>Lao</strong> is <strong>to</strong> knowBuddhism Does anyone wonder why there is a big gap between the <strong>Lao</strong> leaders Inthe modern era and the <strong>Lao</strong> folks they are supposed <strong>to</strong> serve? As His<strong>to</strong>ry hastestified, the <strong>Lao</strong> leaders of pre 1975 were predominantly French influencedwhile the <strong>Lao</strong> leaders of post 1975 were, for the Most part, Marxist-Leninistinfluenced. These two groups barely have Something in common with the <strong>Lao</strong> folkswho have been predominantly Buddhist. There is a common tendency among theruling circles in the Widespread belief that Buddhism is a hindrance <strong>to</strong> thecountry's growth And that Buddhism breeds more superstition than spirituality.Little do The modern <strong>Lao</strong> leaders know that it is Buddhism which keeps the <strong>Lao</strong>From falling apart. War, raids, and subjection <strong>to</strong> other's spirit centuries aftercenturies were more than enough <strong>to</strong> crush any people's spirit. Luckily, the <strong>Lao</strong>still have Buddhism <strong>to</strong> hold on. No wonder the enlightened Acharn Cha from WatNongPaPhong, Ubon province was of a <strong>Lao</strong> descendant. Western ideas eithercapitalism or Marxism could benefit <strong>Lao</strong>s, if Rightly applied, but they are notthe root of <strong>Lao</strong>ness. The most they Can do is <strong>to</strong> make your head brainier but notyour heart wiser. Instead, It is Buddhism, <strong>Lao</strong> Buddhism, that will make <strong>Muang</strong><strong>Lao</strong> and Quon <strong>Lao</strong> Unique. Once uniqueness is reached, <strong>Lao</strong> will be <strong>Lao</strong> again.Remember what our saying goes: "if people won't follow the leader, there is nochance <strong>to</strong> make the country prosperous." The chance is here: be <strong>Lao</strong> and true <strong>Lao</strong>will follow you. *****
First things first, I said "<strong>to</strong> be <strong>Lao</strong> is <strong>to</strong> know Buddhism". What I mean is:since the inception of our country, LanXang, 600 years ago; Buddhism came <strong>to</strong>play a big role in our country's development. It forms the basis of our people'scultural life. In another word, who we are <strong>to</strong>day is the by-product of Buddhism,<strong>Lao</strong> Buddhism. Fac<strong>to</strong>ring Buddhism out of the equation, you are still <strong>Lao</strong> but not<strong>Lao</strong> of our ances<strong>to</strong>rs. What I mean is that the basis of your being comes from adifferent source which might be superior but, still, you won't get the samefeeling, the same heartbeat as what you get from the same nourishment that feedsyour ances<strong>to</strong>rs. At times, you might even be at odds with the <strong>Lao</strong> folks (youmight even call them stupid); or anything <strong>Lao</strong> (second class) around you. Let mesay again, Buddhism I mention here has nothing <strong>to</strong> do with religion. In fact,Buddhism as practiced by the great bulk of <strong>Lao</strong> people has become a way of lifein itself. That is why I say the <strong>Lao</strong> leaders lost <strong>to</strong>uch with the people they aresupposed <strong>to</strong> serve. Schooled differently is terribly hard <strong>to</strong> understand another.Anyway, if you want <strong>to</strong> see how the ancient leader was accepted by the <strong>Lao</strong>people, just look at Chao Anou and see how faithful they were <strong>to</strong> him. I willhave more <strong>to</strong> say later. ***** Yes, <strong>Lao</strong> Buddhism is different from IndianBuddhism. Though the core tenets are the same, what grows out of Buddhism aspractised in <strong>Lao</strong>s is different from the original Buddhism. <strong>Lao</strong> Buddhism is acombination of animism, Brahmanism and, of course, Theravada Buddhism. Inanother word, <strong>Lao</strong> Buddhism is a mixture of the belief in "phi", in soul and inBuddha. What is fascinating about this is not a dis<strong>to</strong>rted form of Buddhism butan enrichment <strong>to</strong> the original Buddhism. That is why it does produce no lessenlightened men and does make <strong>Lao</strong> people kind and, at the same time, grounded inpragmaticism. Getting back <strong>to</strong> my thesis, I realize that it is hard for otherbelievers <strong>to</strong> come <strong>to</strong> terms with what <strong>to</strong> be <strong>Lao</strong> is. That is not <strong>to</strong> say that ifthey don't know Buddhism (please notice the word I use "know" instead of"be"),they won't be <strong>Lao</strong>. They are still <strong>Lao</strong> but not <strong>Lao</strong> of what <strong>Muang</strong> <strong>Lao</strong> and Quon <strong>Lao</strong>that we know of. It is like if you don't eat sticky rice, salivate over thespicy TumMakHoung and taste the smelly Padaek, not <strong>to</strong> mention being captivatedby the sound of Khene, of Mohlum and <strong>to</strong>uched by the sight of DokChampa, howcould you say that you are <strong>Lao</strong>? I will have more <strong>to</strong> say later.Hakphaang,Kongkeo Saycocie
Sabaidee Panyasin members,After reading the short post by our <strong>new</strong>est member I feel the urge <strong>to</strong> tell somesmall s<strong>to</strong>ries about <strong>Lao</strong> Buddhism and Buddhist monks in America. Forgive me if Imay be sounding a little cynical, but I <strong>to</strong>o have observed similar corruptionsthat's been running very rampant in the Buddhist Temples that I know of in theUSA, whether they are Thai, <strong>Lao</strong>, or Cambodian base. Chasing the mighty US $$ isthe name of the game and there's no s<strong>to</strong>pping. How does that one song go? "WATKRUNG NEUNG KUM MA KARN KRUNG NEUNG -- the WAT gets half and theCommittee/Boardmembers get half." So, what's left for the community?I've lived in several states in the USA. I started out living in IOWA, thenRhode Island, and now North Carolina. There are <strong>Lao</strong> Buddhist temples in thestates I mentioned. Yes, some of the monks in those temples do and have donegood jobs performing their ceremonial/worship functions during funerals, kao pansa, and other Buddhist religious days, but still many get caught in the windthat blows the mighty dollars in<strong>to</strong> their robes and the commitee members'pockets. The wind may not remember the name it has blown in the past, but greedypeople and the opportunistic monks will surely remember its name and pray for it<strong>to</strong> blow more often. As Mr. Phanthavong have mentioned, in some areas there areseveral Temples within the 20 miles radius of each other. AND... they are allcompeting for worshipers' $$$. This translates in<strong>to</strong> the DEMAND for thatCHARISMATIC monk who can bring the dough in. AND... this occasionally translatein<strong>to</strong> pitting the monks against one another with jealousy, which festers knivingschemes, resentments, and other dirty plays.One of the questions Martin Rathie posed was: What makes some the monksCharismatic?A quick and sure way a monk can gain great Charisma and Notariety is <strong>to</strong> gethimself in<strong>to</strong> a string of LUCK.. predicting Lottery numbers or bettingproliferals.Let me tell the s<strong>to</strong>ry of a monk in the Rhode Island/Massachusette area. I willnot mention his name, but you might run in<strong>to</strong> him if you visit one of these
cities in that region of the USA: Lowell, Smith Field, Providence, andWoonsocket.When he first arrived in that area he was invited by a <strong>Lao</strong>tian family who justmoved in<strong>to</strong> a <strong>new</strong> house. He was <strong>to</strong> give them blessings and <strong>to</strong> lead properceremony for bringing comfort, prosperity and prosterity <strong>to</strong> their <strong>new</strong> home.After he performed his ceremonial duties at that house, he was fed and givendonations. Before he leave the house <strong>to</strong> go back <strong>to</strong> the temple, he walked in<strong>to</strong>the living room. There he found several men watching an American Football gameon TV. They were also filling out their bookie's tickets. So, the monk askedthem what they were doing. They said that they are putting down bets. The monkasked <strong>to</strong> see the tickets and a pencil, and said, "here let me fill one out foryou". The monk, who had no idea what or how the game is play and who are set <strong>to</strong>play, filled one of cards out by picking 3 teams at random. Then he left.Guess what, one of the men decided <strong>to</strong> put 500 dollars down on what the monkpicked, and it HIT.. triple plays, which pays off 7.5 <strong>to</strong> 1.A few days later, many people went <strong>to</strong> the temple <strong>to</strong> visit the monk. Many peoplewho had heard about what happened with the one man who hit it big on thefootball bet from the monk's assistance wanted <strong>to</strong> get the monk's blessings also.There were about 50 or so people there in the audience all wanting <strong>to</strong> have wordswith the monk. There were also children running around. Some of the <strong>Lao</strong> parentswho had just picked up their kids from school decided <strong>to</strong> s<strong>to</strong>p by the templealso. Many people tried <strong>to</strong> ask the monk <strong>to</strong> give them some hints of luck onLottery that's gonna be drawn the next day, but the monk shrugged it off. [Aswe all know, the <strong>Lao</strong>/Thai communities anywhere have a habit of playing theUNDERGROND Lottery, usually the pick 3 and pick 2 games.] HEre in NorthCarolina, the <strong>Lao</strong> community plays the Illinois evening pick three. The drawinghappens every evening at about 9:20 p.m., 7 days a week,Chicago time. Thebroadcast can be seen on CAble in the South East of the USA, broadcast byChicago's channel 9 WGN tv.Back <strong>to</strong> the monk in Rhode Island, the 50 or so adults who visited the temple washoping that the monk would tell them something about the next day lotterydrawing. Back several years ago, the <strong>Lao</strong>tian community up in New England stillplays the THAI underground Lottery, which is drawn twice a month in Thailand,
the 1 of the month and about the 15th of the month. Towards the end of themonk's audience session as people were about <strong>to</strong> leave and the fomalities weredispersed, the monk pointed <strong>to</strong> a little girl and asked.. "eee nang, man ee yangtid yoo nai <strong>to</strong>ng jao"? What's that sticking on your school book bag? Stamped onthat bag was a small picture, a pider like picture. The little girl just noddedside <strong>to</strong> side <strong>to</strong> signal that she had no idea.Well, it just happened that one adult, a middle age lady, in the audience <strong>to</strong>okit <strong>to</strong> be very significant. Again, as some of you may know, <strong>Lao</strong>/Thai people have2 digit numbers associated with many animals. For example, the Dog is 11, 51, 91and in this case... the Spider.. 33 and 73. Thus, the one lady who recognized itand by some coincidence <strong>to</strong>ok it as significant. She went home and started <strong>to</strong>call all the bookies in <strong>to</strong>wn. She put down as much as the limit is allowed fromevery bookie on the numbers 33, and 73. Guess what? The next day darn thing HIT!73 was the lucky number!The rest is his<strong>to</strong>ry. The monk now have a golden road <strong>to</strong> raise as much money ashe can.If you visit Des Moines, Iowa. Don't be surprised if you see a monk driving aRed Mitsubishi 2000 GT. The last time I was in that city, this monk was stillresiding in the <strong>Lao</strong> Temple of that city. It is located on the South East side ofDes Moines. One of my "aii huk" owned an au<strong>to</strong> body shop in that city. ONe day,this monk drove that car <strong>to</strong> his shop so it can bee buffed up <strong>to</strong> look moreshiney. That's how I know for sure that this monk actually drive that car. I'venever talked <strong>to</strong> him at length nor attend any of the Temples functions, but thes<strong>to</strong>ry I heard about how he came <strong>to</strong> possess the car was interesting. This monklooks <strong>to</strong> be in his late 20s at the time I saw him at the shop.In the state of Iowa, there's a lot<strong>to</strong> game called, the 100,00 dollars cash game.It can be played everyday because the drawing is done every night. You pick 5numbers between 01 <strong>to</strong> 35, and if u get all 5 correct you win 100,000 dollars.Several years ago, this Red Mitsubishi driving monk won that game. He claimed <strong>to</strong>have seen the number from some barks on the ground. He gave the numbers <strong>to</strong> oneof his lay man assistance, and that lay man went out and buy the tickets, and itHIT the jackpot! He was able <strong>to</strong> pay CASH for that Red sports car.<strong>Lao</strong> Buddhists people around there claimed that he has the power <strong>to</strong> talk <strong>to</strong>
ghosts. Incidentally, the temple ground that the <strong>Lao</strong> Temple in Des Moines, Iowais set on land which used <strong>to</strong> be an old cemetary. Go figure eh?As you can see, the Buddhists lay people themselves are also feeding this frenzyand the Monks and the Karrm Ma Karn are more than happy <strong>to</strong> oblige. All it takesis just several strings of COINCIDENTAL LUCK, and you have a STAR Monk in yourtemple <strong>to</strong> bring in more visi<strong>to</strong>rs and more donations.Wnen you visit with these STAR monks, some of them will say <strong>to</strong> you that theycannot tell you straight out what the future is or the what Lottery number thatthey foresee are. It is against the mandate of heaven and they cannot reveal thesecrets of heaven, some would claim. Thus, they must give the hints viasubtleties and riddles. Sometimes they would give different gestures that can beinterpreted by different people as certain animals, and the chances are someonein the audience picked the right animal, buys the number associated with thatanimal and win! Then, the people who gets lucky are the one who claim <strong>to</strong> havesolved the riddle, which give them more face and make them look smarter than therest, and this leads <strong>to</strong> more noteriety <strong>to</strong> that particular monk because theperson(s) who won would pick the opportunistic time <strong>to</strong> tell the monk whilemaking donations <strong>to</strong> the temple from the winnings, and they do it in front ofmany others while the monk sit there with smiles and acknowledgment.It's a wonderful world after all.HakPang,Thaksin