Is it the Buddhist's continual search for their inner "rightness" (The Noble Eightfold Path of Buddhism: Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.) which hinders the Isaan's perception of the external?
The eightfold path is divided into three themes:
1. Good moral conduct (Understanding, Thought, Speech)
2. Meditation and mental development (Action, Livelihood, Effort)
3. Wisdom or insight (Mindfulness and Concentration).
On the surface any of these three themes would appear to indicate a degree of awareness of the external is required if the path of Buddhism is to be followed.
So where does the Isaan's ability to ignore things outside their immediate being arise?
People can be seen stepping over piles of rubbish, spitting on the floor next to the table they are sitting at, cooking their food in what can only be described as filth. The same disinterest is also shown in the lack of will of the Isaan to comment on something obviously wrong (e.g. stand and watch while someone throws a large garbage bag full of household refuse into the river but dont say anything).
Hopefully, it is not from a simple lack of interest in anything external and not of direct benefit to one self, although this is how it appears in Farang eyes?
The attitude "if you dont want to see, dont look" is omnipresent in the Isaan. When used as a means to avoid the menial (e.g. basic cleanliness in a restaurants kitchen) this attitude often projects an allusion of inherent laziness. Again, dont look/notice and it wont matter and, therefore, cannot give rise to any personal confrontation.
Footnote: No implication that the Isaan is a filthy place is intended, just that where filth occurs it is readily ignored.
December 20, 2005
December 10, 2005
Mai Pen Rai - take it easy, don't worry
A combination of their Buddhist beliefs and a long history of disregard by central Thai governments has produced an extremely tolerant attitude to life amongst the Isaan. Throughout the Isaan (and Thailand) you will often hear the phrase "mai pen rai" (loosely translated as - it's nothing).
The conversational use is more often translated to "it doesn't matter" but should, perhaps, be translated as "don't worry about it". Annoyingly (to the Farang struggling with the Thai language) "mai pen rai" is often used by the Isaan as a cover in response to a question to which the answer is not known, and is often perceived as meaning "it doesn't matter, so why are you asking".
As trivial as this may seen, "mai pen rai" is a common response, and can be quite annoying when encountered in monotonous regularity as part of the Buddhist desire to maintain a calm perspective and not openly react in provocative situations. Often the Isaan will also use the term as a means to convey the idea that something is not really something that you should be worried about or, in a western vernacular, "take it easy, don't worry".
Combine this with a historically harsh life and the lack of will to act instilled from continually being ignored as inferior (by the less tolerant mainstream, Bangkok based governing bodies) it is easy to begin to understand the roots of the easy going Isaan's "mai pen rai" attitude (if you can't do anything about it, why worry about it).
In the modern Isaan "mai pen rai" has evolved into what is possibly the clearest insight into the Isaan culture of hospitality and laid back acceptance of life and the real enjoyment to be gained by not worrying too much about the wrong things.
It may take a little perseverance for a farang to accept the "mai pen rai" as not being a personal affront from the Isaan. Remembering that the Buddhist basis of the Isaan culture teaches a non aggressive (particularly in a one on one situation) approach may help to accept "mai pen rai" as a friendly avoidance of losing "face" rather than a personal rebuke.
The conversational use is more often translated to "it doesn't matter" but should, perhaps, be translated as "don't worry about it". Annoyingly (to the Farang struggling with the Thai language) "mai pen rai" is often used by the Isaan as a cover in response to a question to which the answer is not known, and is often perceived as meaning "it doesn't matter, so why are you asking".
As trivial as this may seen, "mai pen rai" is a common response, and can be quite annoying when encountered in monotonous regularity as part of the Buddhist desire to maintain a calm perspective and not openly react in provocative situations. Often the Isaan will also use the term as a means to convey the idea that something is not really something that you should be worried about or, in a western vernacular, "take it easy, don't worry".
Combine this with a historically harsh life and the lack of will to act instilled from continually being ignored as inferior (by the less tolerant mainstream, Bangkok based governing bodies) it is easy to begin to understand the roots of the easy going Isaan's "mai pen rai" attitude (if you can't do anything about it, why worry about it).
In the modern Isaan "mai pen rai" has evolved into what is possibly the clearest insight into the Isaan culture of hospitality and laid back acceptance of life and the real enjoyment to be gained by not worrying too much about the wrong things.
It may take a little perseverance for a farang to accept the "mai pen rai" as not being a personal affront from the Isaan. Remembering that the Buddhist basis of the Isaan culture teaches a non aggressive (particularly in a one on one situation) approach may help to accept "mai pen rai" as a friendly avoidance of losing "face" rather than a personal rebuke.
December 07, 2005
Isaan medicine - not always the obvious
Throughout the Isaan natural holistic medicines which have been used for centuries often contain ingredients which may surprise and are sometimes totally misused. Partly due to the blind faith of the uneducated and the desperate desire for an unaffordable cure the healing powers of some ingredients are, at the best, abused.
In no way do I claim to have even a mediocre knowledge of things medicinal. However, I am certain that the possible healing properties of a freshly plucked eucalyptus leaf will not be found in a dried piece of hardwood (eucalyptus or not) which has been part of some ramshackle building for twenty years or more.
An examle of this abuse was perpertrated on an old lady, barely able to walk unsupported, undertaking a tiring trip to visit a local "doctor". This so called "doctor", on discovering the old lady had no money, simply told her to infuse, into her morining tea, shavings from an old piece of wood found lying in the "doctors" yard. Even worse was the fact the wood still had rusty nails protruding from it which had recently attached it to side of a ramshackle shed now used to house the family poultry. The sad side of this story (which I had the displeasure of observing) is that the old lady desperate for a cure for her aches and pains took the wood home and began paring off slivers for the next mornings tea.
Luckily, at some time during the night the offending piece of wood accidently became part of the cooking fire. The following day the old lady was taken to the local hospital where she was given medicines that may not have cured her ailment (I was not there long enough to find out) but most certainly eased her immediate pains.
Harbouring a mild dislike to unnatural western miracle cure alls, I was a little taken back by the obvious deception played out by the charlatan in the name of natural holistic medicines. Like many westerners who come to live in the Asian world a slow acceptance of the "alternative" medicines has begun to infiltrate my western upbringing. One of my favourites introductions on the subject can be found at the Tao Mountain.
In no way do I claim to have even a mediocre knowledge of things medicinal. However, I am certain that the possible healing properties of a freshly plucked eucalyptus leaf will not be found in a dried piece of hardwood (eucalyptus or not) which has been part of some ramshackle building for twenty years or more.
An examle of this abuse was perpertrated on an old lady, barely able to walk unsupported, undertaking a tiring trip to visit a local "doctor". This so called "doctor", on discovering the old lady had no money, simply told her to infuse, into her morining tea, shavings from an old piece of wood found lying in the "doctors" yard. Even worse was the fact the wood still had rusty nails protruding from it which had recently attached it to side of a ramshackle shed now used to house the family poultry. The sad side of this story (which I had the displeasure of observing) is that the old lady desperate for a cure for her aches and pains took the wood home and began paring off slivers for the next mornings tea.
Luckily, at some time during the night the offending piece of wood accidently became part of the cooking fire. The following day the old lady was taken to the local hospital where she was given medicines that may not have cured her ailment (I was not there long enough to find out) but most certainly eased her immediate pains.
Harbouring a mild dislike to unnatural western miracle cure alls, I was a little taken back by the obvious deception played out by the charlatan in the name of natural holistic medicines. Like many westerners who come to live in the Asian world a slow acceptance of the "alternative" medicines has begun to infiltrate my western upbringing. One of my favourites introductions on the subject can be found at the Tao Mountain.
November 30, 2005
Truth - a cultural difference
In the Isaan it is possible to accept something as being true but also disregard it. To accept a truth and disregard it is not the same as to believe it a lie but is to treat it as irrelevant. For instance, in a western court of law, some truths (evidences) are ruled as inadmissible and the jury instructed to disregard them. They are still true, but disregarded.
Although often extremely hard to differentiate between the two, disregarding the truth should not be interpreted as denying that same truth and, therefore, in effect, lying.
To understand the Thai ability to disregard truth we need look no further than their desire to not cause conflict and their belief that everything (including truth and conflict) is transient and everything is flexible and will, therefore, alter (both arising from the Buddhist influence in their culture). In Thai culture, it is acceptable to disregard a truth if it is in conflict now because, later, the same truth may not be in conflict. This is not to assume the truth will change, simply that it will no longer cause conflict.
For a Thai, to disregard a truth if it is conflict is NOT a lie or a deception but simply a means to avoid conflict and, if possible, loss of face. When used to prevent the loss of face in a discussion/argument with a non-Thai, this tactic often (for the non-Thai) inflames the situation. The non-Thai will often expect the truth to be accepted and mistakenly assume that the Thai is lying because this disregard (of the truth) goes against the western doctrine of “the truth, the whole truth and nothing but the truth”.
This assumption is a major cause (possibly the major cause) of many conflicts in Thai-non Thai relationships. It is insulting to a Thai (just as it is to anyone from any culture) to be wrongly accused of lying.
Another area of considerable interest, and of definitely harder (some would say impossible) rationalisation, is the perceived ability of the Thai to often deliberately give an incorrect answer to even the simplest of questions rather than admit to not knowing the correct answer. This can also be seen as a face saving contrivance. To the Thai the loss of face by not knowing the answer is no more than the loss of face by having to ask. The potential loss of face for the questioner or the person questioned will often cause the Thai to be reluctant to ask even the most basic of questions. Many non-Thais, struggling with the Thai language, will experience this from a Thai friend when they ask the Thai to assist them in making enquiries. The Thai (possibly also struggling with a foreign language and not fully understanding the question) may not be sure they are asking the correct question and would prefer to avoid any possibility of causing conflict (in this case, the loss of face).
Coming to terms with this dilemma can be a particularly frustrating experience requiring a great deal of perseverance and calmness (two traits that the Thais have in abundance). Asking only direct, explicit questions and asking them of several people is, possibly, the best approach. The Thai often utilize this mechanism when asking for something or wanting a favour from friends. To ask the same of many friends does not imply a lack of regard for any or each friend. Instead, it is a means of reaching a personal consensus as to which of all the answers are correct whilst limiting the possibility of causing a face-losing situation and thereby adhering to the Buddhist principle of trying to avoid conflict.
Remember, though, there is also the possibility that an answer given incorrectly was given in good faith and believed to be true. We are not all perfect!
As frustrating, as these cultural behaviors can be to a non-Thai they are nevertheless no more “wrong” with the Thai culture than many differences are “wrong” with non-Thai cultures.
Should you feel this opinion is in conflict with your own, please feel free to disregard it until the conflict resolves itself.
Although often extremely hard to differentiate between the two, disregarding the truth should not be interpreted as denying that same truth and, therefore, in effect, lying.
To understand the Thai ability to disregard truth we need look no further than their desire to not cause conflict and their belief that everything (including truth and conflict) is transient and everything is flexible and will, therefore, alter (both arising from the Buddhist influence in their culture). In Thai culture, it is acceptable to disregard a truth if it is in conflict now because, later, the same truth may not be in conflict. This is not to assume the truth will change, simply that it will no longer cause conflict.
For a Thai, to disregard a truth if it is conflict is NOT a lie or a deception but simply a means to avoid conflict and, if possible, loss of face. When used to prevent the loss of face in a discussion/argument with a non-Thai, this tactic often (for the non-Thai) inflames the situation. The non-Thai will often expect the truth to be accepted and mistakenly assume that the Thai is lying because this disregard (of the truth) goes against the western doctrine of “the truth, the whole truth and nothing but the truth”.
This assumption is a major cause (possibly the major cause) of many conflicts in Thai-non Thai relationships. It is insulting to a Thai (just as it is to anyone from any culture) to be wrongly accused of lying.
Another area of considerable interest, and of definitely harder (some would say impossible) rationalisation, is the perceived ability of the Thai to often deliberately give an incorrect answer to even the simplest of questions rather than admit to not knowing the correct answer. This can also be seen as a face saving contrivance. To the Thai the loss of face by not knowing the answer is no more than the loss of face by having to ask. The potential loss of face for the questioner or the person questioned will often cause the Thai to be reluctant to ask even the most basic of questions. Many non-Thais, struggling with the Thai language, will experience this from a Thai friend when they ask the Thai to assist them in making enquiries. The Thai (possibly also struggling with a foreign language and not fully understanding the question) may not be sure they are asking the correct question and would prefer to avoid any possibility of causing conflict (in this case, the loss of face).
Coming to terms with this dilemma can be a particularly frustrating experience requiring a great deal of perseverance and calmness (two traits that the Thais have in abundance). Asking only direct, explicit questions and asking them of several people is, possibly, the best approach. The Thai often utilize this mechanism when asking for something or wanting a favour from friends. To ask the same of many friends does not imply a lack of regard for any or each friend. Instead, it is a means of reaching a personal consensus as to which of all the answers are correct whilst limiting the possibility of causing a face-losing situation and thereby adhering to the Buddhist principle of trying to avoid conflict.
Remember, though, there is also the possibility that an answer given incorrectly was given in good faith and believed to be true. We are not all perfect!
As frustrating, as these cultural behaviors can be to a non-Thai they are nevertheless no more “wrong” with the Thai culture than many differences are “wrong” with non-Thai cultures.
Should you feel this opinion is in conflict with your own, please feel free to disregard it until the conflict resolves itself.
November 29, 2005
Isaan beliefs - the Naga
The Isaan is an area rich in folklore, fables and fantastic beings. The northern boundary of the Isaan is the mighty Mekhong river which flows 4,200 km. (2,610 mi) from it's headwaters in China's Qinghai Province near the border with Tibet, through Myanmar (Burma), Thailand, Laos, Cambodia and Vietnam to spill into the South China Sea.
The Mekhong is believed to be the home to the mythical serpent king, the Naga.
A couple of times a year, roughly at either end of the monsoon season, strange fireballs silently rise from the muddy waters of the Mekhong. The Isaan people, with there unique blend of Buddhism, animism and ancestor worship, attribute this to the Naga king of the Mekhong waters. Unable to accept the Isaan explanation, most Farang fortunate enough to be able to attend the festivities (Bung Fai Phayanak, held in October) try to rationalise it as a hoax or some other more believable (for the Farang's western mind) phenomena.
Whatever the explanation is, the Isaan need no further excuse for another festival and it is perhaps better to not try and explain away their belief in the Naga. Simply relax and enjoy what the Isaan do best, celebrate for any reason.
More on the Mekhong Naga legend.
The Mekhong is believed to be the home to the mythical serpent king, the Naga.
A couple of times a year, roughly at either end of the monsoon season, strange fireballs silently rise from the muddy waters of the Mekhong. The Isaan people, with there unique blend of Buddhism, animism and ancestor worship, attribute this to the Naga king of the Mekhong waters. Unable to accept the Isaan explanation, most Farang fortunate enough to be able to attend the festivities (Bung Fai Phayanak, held in October) try to rationalise it as a hoax or some other more believable (for the Farang's western mind) phenomena.
Whatever the explanation is, the Isaan need no further excuse for another festival and it is perhaps better to not try and explain away their belief in the Naga. Simply relax and enjoy what the Isaan do best, celebrate for any reason.
More on the Mekhong Naga legend.
The Isaan dowry - a show of respect
Strange as it may seem in this modern world, a dowry system is still often used by the Isaan when a couple marry.
Even stranger is the fact that the dowry payment is often returned at the end the marriage ceremony.
Why? we might ask. Very little occurs in the Isaan without an element of maintaining the appropriate level of appearance (or "face"). As a show of respect, allowing the parents of the bride to appear to have raised a desirable daughter, the groom is expected to pay an appropriate dowry. The larger the dowry, the greater the respect shown. Complicating matters though, the groom is expected to not exceed the appropriate level and show himself as careless with his possessions as this would indicate he may be careless in his attitude towards taking care of and supporting his new bride.
Fortunately for the groom, the dowry system now allows for negotiation to determine the correct level to be determined.
Also, luckily for the poorer groom (which is often the case in the Isaan), should the bride's parents decide the groom is of acceptable character (or simply liked) arrangements are often made to return the payment. This allows the bride's parents to maintain face by showing their daughter is worthy of a substantial dowry and also allows the new couple to start their life without the groom having to occur a burdensome debt.
Humorously, this returning of the dowry is often known by all in attendance at the wedding. So, how do the bride's parents maintain "face" after returning their daughter's dowry? A great deal of admiration is gained by showing they are caring and generous parents, supporting their daughter's desire to marry her chosen groom.
Even stranger is the fact that the dowry payment is often returned at the end the marriage ceremony.
Why? we might ask. Very little occurs in the Isaan without an element of maintaining the appropriate level of appearance (or "face"). As a show of respect, allowing the parents of the bride to appear to have raised a desirable daughter, the groom is expected to pay an appropriate dowry. The larger the dowry, the greater the respect shown. Complicating matters though, the groom is expected to not exceed the appropriate level and show himself as careless with his possessions as this would indicate he may be careless in his attitude towards taking care of and supporting his new bride.
Fortunately for the groom, the dowry system now allows for negotiation to determine the correct level to be determined.
Also, luckily for the poorer groom (which is often the case in the Isaan), should the bride's parents decide the groom is of acceptable character (or simply liked) arrangements are often made to return the payment. This allows the bride's parents to maintain face by showing their daughter is worthy of a substantial dowry and also allows the new couple to start their life without the groom having to occur a burdensome debt.
Humorously, this returning of the dowry is often known by all in attendance at the wedding. So, how do the bride's parents maintain "face" after returning their daughter's dowry? A great deal of admiration is gained by showing they are caring and generous parents, supporting their daughter's desire to marry her chosen groom.
Food From Nothing - In the Isaan
Living or travelling in the Isaan brings surprises in many shapes and forms. One of the most amazing is the ability of the Isaan to find food where a Farang would never think to look. In the dry season most rice paddies are little more than a dust bowl. For the Isaan this bowl may contains tidbits that will form the basis of a delicious (for the Isaan) snack or even the main meal of the day.
Walk across a seemingly barren paddy with an Isaan friend and witness food appearing, as if by magic. Small frogs will be dug from their burrows, tiny crabs and even small paddy fish extracted from the still damp corners of the otherwise dry paddies. Return home to the Isaan's modest dwellings and combine the gathered tidbits with a few leaves from a tree or shrubs from the austere gardens and you will soon have the makings of a meal. Not a very sustaining meal, but a meal nevertheless.
Most Farang would simply starve in these conditions but the Isaan possess a knowledge that can only be learned through an often harsh lifestyle lived close to their natural surrounds.
WARNING: much of the food gathered and eaten by the Isaan is unpalatable for the unsuspecting Farang and may result in medical problems such as diarrhea and other stomach ailments. Eat at your own peril.
Walk across a seemingly barren paddy with an Isaan friend and witness food appearing, as if by magic. Small frogs will be dug from their burrows, tiny crabs and even small paddy fish extracted from the still damp corners of the otherwise dry paddies. Return home to the Isaan's modest dwellings and combine the gathered tidbits with a few leaves from a tree or shrubs from the austere gardens and you will soon have the makings of a meal. Not a very sustaining meal, but a meal nevertheless.
Most Farang would simply starve in these conditions but the Isaan possess a knowledge that can only be learned through an often harsh lifestyle lived close to their natural surrounds.
WARNING: much of the food gathered and eaten by the Isaan is unpalatable for the unsuspecting Farang and may result in medical problems such as diarrhea and other stomach ailments. Eat at your own peril.
November 17, 2005
Loy Krathong - a blend of Buddhism and Brahminism
Loy Kathong is one of the most beautiful festivals to occur in Thailand. On the full moon of the 12th lunar month each year you can see thousands of small, candlelit banana leaf boats filling every conceivable body of water. A story told by King Mongkut (Rama IV) in 1863 describes the origin of Thailand's most romantic day. Although this festival is not unique to the Isaan, it is one of the most revered by the Isaan with it's soft beauty providing a contrast to the harsh conditions in which many of the Isaan live.
Festivals in the Isaan are always a joyous occassion where the fun loving Isaan express their openness and great pride in being part of the Isaan.
Festivals in the Isaan are always a joyous occassion where the fun loving Isaan express their openness and great pride in being part of the Isaan.
November 09, 2005
Instant Feast - integral part of the Isaan social culture
In the Isaan a wedding starts in the morning followed by a day of quiet celebration leading into an often rowdier affair in the evening. Beginning with an early morning gathering of the local women to prepare the feast for the day it all starts quietly enough but can often turn in a boisterous, happy celebration involving an abundance of drinking and eating followed by a free for all style of dancing.
Often belittled by the more conservative folk of Thailand's capital, Bangkok, the Isaan show their fierce pride in their Isaan culture in a manner unmatched in other regions of Thailand. They are surely the most communal minded of peoples when it comes to a celebration for any of a multitude of reasons. Marriages, births, deaths, Buddhist ceremonies and a multitude of seemingly endless reasons for a celebration are not to be missed. Often starting with a chance invitation to sit and enjoy a neighbourly nibble the Isaan food based culture will soon explode into a merry feast. All of this from the poorest of Thailand's peoples. An unsuspecting visitor will often be amazed as a feast of magnificent proportions will often appear, as if by magic, from small and empty (often turned off because no one can afford the electricity) refrigerators, barren cupboards (if they exist at all).
The Isaan social culture at it's most visible and enjoyable.
Often belittled by the more conservative folk of Thailand's capital, Bangkok, the Isaan show their fierce pride in their Isaan culture in a manner unmatched in other regions of Thailand. They are surely the most communal minded of peoples when it comes to a celebration for any of a multitude of reasons. Marriages, births, deaths, Buddhist ceremonies and a multitude of seemingly endless reasons for a celebration are not to be missed. Often starting with a chance invitation to sit and enjoy a neighbourly nibble the Isaan food based culture will soon explode into a merry feast. All of this from the poorest of Thailand's peoples. An unsuspecting visitor will often be amazed as a feast of magnificent proportions will often appear, as if by magic, from small and empty (often turned off because no one can afford the electricity) refrigerators, barren cupboards (if they exist at all).
The Isaan social culture at it's most visible and enjoyable.
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