The other side of Songkran

The other side of Songkran

To Mon people, the holiday is more than colourful shirts and splashing water

SOCIAL & LIFESTYLE
The other side  of Songkran
Sala Daeng Nuea village on the Chao Phraya.

When Songkran is approaching, people instinctively bring out colourful shirts to wear as a gesture to celebrate the occasion.

Foodwise, we eat khao chae Mon (a savoury dish of rice soaked in scented water accompanied by multiple tasty side dishes) to help cool down in the scorching heat. Popular tourist attractions most people think of during this time include the Mon-style Songkran celebration in Sangkhla Buri, Kanchanaburi, where they can also visit the spectacular Saphan Mon wooden bridge, and Songkran revelry in Phra Pradaeng in Samut Prakan, where elaborate events are hosted by TAT. The Phra Pradaeng Songkran features colourful processions, a beauty pageant, bird and fish release, performing arts and traditional Mon performances.

Many people are familiar with these Songkran-related activities. In fact, Mon communities possess many more spectaculars than khao chae, tourist sites and other attractions. Mon culture is distinctively significant. This ethnic group has maintained their traditions and cultural heritage very well. They have led a peaceful lifestyle, adhered to Buddhism precepts, preserved Mon dialect, local wisdom and arts and crafts. Mon people have a great respect for Thailand and regard the nation as their motherland. Mon states have had good relations with the Thai Kingdom for over 300 years.

Folk philosopher Pisal Boonphuk, who is widely praised by leading universities and social and anthropology institutions as an expert on Mon studies, shares with us some great but lesser-known aspects of Mon culture.

Pisal Boonphuk with Mon scripts.

Pisal is deciphering ancient Mon manuscripts found in Mon temples into the Thai language, grouping and classifying them as references for further research.

He revealed most of Mon temples have stored the ancient scripts nicely. They were sealed in wooden boxes and placed in Hor Trai, which was built in the middle of a pond. So they were securely kept away from termites and pests. Inscribed on palm leaves, the scripts were about Buddhism, folklore, literature and history. Mon lifestyle and social values were assimilated in the folklore. He said that it was fortunate that an ancient script was found at Wat Kongkaram in Potharam, Ratchaburi. It narrated the incidents happening in Ayutthaya in BE 2292, during the reign of King Borommakose before the second fall of the kingdom. It is believed to be inscribed by Mon people during the heyday of Mon states.

Another manuscript was about Thon Buri city during the reign of King Taksin of Thon Buri. This ancient record is assumed to be written by Mon migrants residing in the Thai Kingdom at the time.

Ancient Mon manuscript.

Pisal explained why Mon communities have remained so strong and tightly bonded. Mon communities have had a very close relationship with the monastery. Temples and monks formed an integral part of the community. The more strictly the monks observe and follow Buddhism principles, the more respect and trust they garner from Mon disciples. Lay people look up to the monks as their leaders who bring peace and harmony to the community.

An outstanding community with strong Mon culture is a village along the Chao Phraya River called Wat Sala Daeng Nuea in Chiang Rak, Pathum Thani. People still converse in the Mon language. Children can communicate in both ethnic Mon and Thai. The temple has four monks. The men take turns managing temple chores. In the morning, the monks make a round of alms breakfast. Buddhist devotees take turns preparing lunch for the monks. In the afternoon, starting from 3pm people gather at the temple for chanting and listening to dhamma teachings. The Sala Daeng Nuea community is free from all kinds of vices. Every inch of community area is tidy as all villagers are committed to keeping their homes clean.

Wat Sala Daeng Nuea.

Some communities are set up to serve tourism purposes. For example, a new date is set for Songkran revelry to match with official holidays and not clash with other major festivals. Politicians and high-ranking government officers are invited to preside over the opening of events. Lavish processions are made up of floral parades and hundreds of performers dressed up in same-coloured costumes and carried commercially sponsored props such as same-coloured umbrellas. Fish look miserable as they had been kept in the tanks for so many hours. Afterward, they are released into the river without concerns whether they can survive in deep water. Visitors learn nothing about the significance and history of Songkran festival from such artificial settings.

The real Mon tradition is a simple practice. They are unconcerned about an audience. On Songkran eve they go to temple for a big cleaning around the compound and the pagodas in which the ashes of their ancestors are stored. They return home to prepare khao chae as an offering to the monks when they come to the temple again to make merit in the morning of Songkran Day. After that they chant Buddhist prayers as a form to pass on the merits and good deeds to the deceased.

Walkways at Sala Daeng Nuea village.

On the following day, Mon communities host two different bathing ceremonies -- one for the Buddha image and the other for the monks. People sprinkle fragrant scented water over the Buddha image placed on a raised platform and pour water over the monks through a special tube connected to a roofless square structure of which four sides are covered with sunshades. Some men are seated inside the booth to assist the monks if needed, Pisal explained.

As the Songkran festival is near, it is superficial if we only care about the Mon khao chae and Songkran fanfares. We will learn nothing meaningful that way. Everything will be forgotten as soon as Songkran passes. But if you witness the original activities carried out by a genuine Mon community even once you will be impressed forever.

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