ค้นหาบล็อกนี้

วันอังคารที่ 8 ตุลาคม พ.ศ. 2556

Phuket’s Vegetarian festival


Phuket’s Vegetarian festival (or jia chai in local Hokkien Chinese dialect) began in 1825, when the governor of Thalang, Praya Jerm, moved the island’s principal town from Ta Reua in Thalang District to Get-Hoe in Kathu District, where were tin mines and Chinese miners. Kathu was then still covered by jungle and fever was rife. It happened that a traveling opera company (called ngiu in Thai or pua-hee in Hokkien dialect) came from China to perform for the miners.

When the whole company grew sick from an unnamed malady, they kept to a vegetarian diet to honor two of the emperor gods, Kiew Ong Tai Teh and Yok Ong Sone Teh. The sickness afflicting the opera troupe then disappeared. This greatly interested the people of Kathu, who asked how it was done. The answer came that ritual vegetarianism with its attendant ceremonies had been the cause, with the result that people embraced the faith enthusiastically.

Thus the festival began: starting the first evening of the ninth lunar month, it contin­ued until the ninth evening; the aim was to bring good luck to individuals as well as to the community.

It later happened that one familiar with the festival volunteered to return to Kansai, in China, where he invited the sacred Hiao Ho-le or Hiao lan (incense smoke) and Lian Tui (name plaques), which have the status of gods, to come stay in Kathu. He also brought holy writings used in the ceremonies, returning to Phuket on the seventh night of the ninth month. The people, upon hearing of his arrival, went in procession to Bang Niao Pier to bring him and his sacred cargo back. This was the origin of the processions that figure so greatly in the festival.

The afternoon before the festival begins, a great pole at each temple is raised, called the Go Teng pole, with which the gods are invited to descend. At midnight the pole is hung with nine lanterns, signalizing the opening of the fest. Two important gods are also invited down at midnight to preside over ceremonies; these are Yok Ong Hong Tae and Kiew Ong Tai Tae.

Aside from this, there are other ceremonies throughout the fest, notably: invocation of the gods Lam Tao, who keeps track of the living, and Pak Tao, who keeps track of the dead; processions of the gods’ images; and feats of the Ma Song-like bathing in hot oil, bladed ladder climbing and fire-walking. The festival ends with merit making ceremonies at each temple (sadoh kroh) and the send-off of the gods on the last night (when fireworks are at their most impressive).

Ma Song, or middleman, are devotees whom the gods enter during the fest. They manifest supernatural powers and perform self-tortures in order to shift evil from individuals onto them­selves, and to bring the community good luck. Ma Song fall into two categories: those who, having had an intimation of im­pending doom, want to extend their lives; and people specially chosen by the gods for their moral qualities.

Throughout the festival fireworks and drums are sounded, espe­cially during ceremonies. It is held that the louder they are the better, because the noise drives away evil spirits.

Participants in the fest keep to a strict vegetarian diet for a vary­ing number of days, usually no less than three. This they do to make themselves strong in mind and body; they refrain from all vice, eating animal flesh, and killing animals. The festival thus promotes good hygiene, brightness and inner peace.

The Invitation Ritual or the Tall Lantern Pole Raising Ritual
The ritual takes place in the afternoon and evening of the day preceding those nine days – namely on the last day of the eighth lunar month of the Chinese calendar to invite the Jade Emperor (Yok Ong Tai Te) and the Nine Emperor Gods(Kiu Ong Tai Te).

 The demarcation and consecration of the shrine’s compound are conducted by the principal medium after the Yok Ong has descended from the heaven. In anticipation of the festival, devotees begin to wear white garments, eat vegetarian food(che) and abstinence from the 5 Buddhist Precepts a few days prior to the opening ritual in order to achieve the body purification. In religious terms, it is considered as an act of contrition or expurgation for the sins incurred by the killing and consumption of animals in the course of the past year. It is also a test of one’s power of endurance, self-
discipline and penance.

The Ritual of Food-Offering to Heavenly Warriors
The ritual, performs in the early afternoon, pays respect to the spirits of warriors and their horses, many of the rank-and –file spirit mediums participating in this festival are pos­sessed by these spirits, who are believed to entertain a position in the celestial hierarchy beneath the gods, but above the ghosts. Vegetarian food, tea and rice liquor are prepared for the spirit warriors and grass is for horses.
 
The Incantation
The incantation of Taoist North Star Canon (Pak Tao Keng) takes place 2 times a day after the Invitation Ritual of the Jade Emperor (Yok Ong Tai Te) to the shrines – morning and evening incantations. The prayer leader (Huat Kua) reads the names of contributors (Thark Sor) to the festival in front of the Nine Emperor Gods in every evening only.
 
The Propitiation of the Seven Stars
The ritual takes place on the fifth day of the festival to propitiate the Big Dipper or Seven Stars (Chit Chaen). The Big Dipper has 2 invisible and 7 visible stars. The mediums distribute auspicious charms (Hu) to devotees in order to repel evil spirits.
 
The Street Procession
This is the most spectacular event of the Vegetarian Festival or the Nine Emperor Gods Festival., which became iconic of the festival as a whole. The processions offer an opportunity for the householders and the general public along the streets to receive the blessings of the gods possessing the spirit mediums. The inhabitants set up altar in front of their houses, decorated with Chi­nese embroideries table apron (Tok Ui), placing on them lit candles and incense sticks , flowers, fruit, sweets and tea.
 
The processions are usually preceded by a vehicle of the shrine as­sociation followed by school children carrying banner with the name of the shrine, flags and banners “with the gods’ or goddesses’ names in Chinese characters”. These are followed by several Chinese per­cussion bands of floats or motorcycles. Sedan chairs (Tai Pian)with the gods’ are carried in the center of the processions with position orderly in the celestial hierarchy. After by Niu Sew (ceremonial um­brella “Traditional Chinese”) in front of The carrying of the Nine Em­peror Gods (Kiu Ong) incense urn is considered a great honor and it is carried by the priest’s assistant (Lor Chu) or censer-master, and tightly held under the Kiu Ong. The explosion of firecrackers over the palanquin (Tua Lian)of the Nine Emperor Gods reaches a climax

The Fire-Walking Ritual
The Fire-Walking Ritual takes place on the sixth day of the festival. “Fire overcomes impurity and repels evil influence. As men purify themselves with fire, they expiate transgressions and thus overcome yin”. In fire- walking, it is believed that only those that are cleansed will be void from being seriously burns.

The Ceremonial Bridge-Crossing Ritual (Koi Harn)
The ritual takes place on the ninth day of the festival, just before the Farewell Ritual that sends the gods back to the heaven. The main idea of devotees crossing the bridge is believed to be cleansed from impurities and misfortunes that may fall upon them. Once crossing the bridge, a red stamp of the Nine Emperor Gods’ seal (or imperial seal) will be stamped at the back of the devotees to signify that they are purified from sins and calamities that might happen to them.

The Farewell Ritual
The Vegetarian Festival or the Nine Emperor Gods Festival culminates in the farewell ritual for the Jade Emperor and the Nine Emperor Gods on the evening of the ninth and last day, and comes to close with sending off the Kiu Ong at midnight back to the heaven.

The ritual is divided into 2 parts : the Jade Emperor is bade farewell at the lantern pole in the shrines’ yards by burning the paper palace for the Jade emperor; then the Nine Emperors are sent off at a body of water, mainly conduct close to the sea – Saphan Hin or river, with a huge heap of gold paper and multi-colored “imperial” paper costumes.

PURPOSES OF BECOMING A VEGETARIAN AND TAKING UP VOWS REFUGE
-Jia Shai- Consuming foods that consist of vegetables
(except for pungent kinds such as garlic, onions, coriander and flowering garlic chives)
-Song Geng- Praying and taking refuge
-Jae Sian- remaining in a state of peace and calm

10 RULES FOR THE VEGETARIAN FESTIVAL
1. Cleanliness of bodies during the festival
2. Clean kitchen utensils and to use do not join the festival
3. Wear white during the festival
4. Behave physically and mentally
5. No meat eating
6. Abstain from sex
7. No alcoholic drinks
8. People at mourning period should no attend the festival
9. Pregnant ladies should not watch any ritual
10. Ladies with period should not attend the ritual

Thank you : Information From : Tourism Authority of Thailand, Phuket Office

วันศุกร์ที่ 24 มิถุนายน พ.ศ. 2554

Gibbon Rehabiliton Project

Gibbon Rehabiliton Project

The Gibbon Rehabilitation Project is a wildlife centre located close to Bangpae Waterfall. It was founded in 1992 by three men, Noppadol Preuksawan, the then chief of the Royal Forest Department in Phuket, Thavrn Sri-Oon, Bang Pae Sub-Station chief, and American zoologist Terrance Dillon Morin.

Here, you may make a donation to be benefit of the gibbons, or purchase items at the souvenir stall. There are signboards telling visitors about the gibbons. The centre has a mission to educate visitors and generate awareness so that people will reject the idea of keeping gibbons as pets. It has intends to repopulate the wildlife reserve with gibbons.

Visitors are not allowed to approach too close to the cages where the gibbons are kept. This is to reduce direct human contact with the gibbons, so that they can eventually be reintroduced to the wild.

Getting there
The Gibbon Rehabilitation Project is located on the northeast part of Phuket Island, close to the Two Heroines Monument. From the monument at Thepkasattri Road, take the exit heading east (Paklok Road or Route 4027).

After about 9kms there is a left turn next to an elephant trekking camp. You are now entering the wildlife reserve. You will have to pay an entrance fee to the National Park Wldlife and Plant Conservation Department to proceed. After about 1 km, you will reach the parking area. There is no entrance fee to the gibbon centre. The centre is open from 9:00am to 4:00pm daily.

วันพุธที่ 8 มิถุนายน พ.ศ. 2554

Chinese Shrine in Phuket

Chinese Shrine in Phuket

By the year 1857
Shrine Lai Tow Taw Bo Kang (Kathu)
Shrine Konw Tay Kon (Sapum)
Shrine Hok Chay Keng (福星宮) (Chid Sae New Ma) - construct 1807
Shrine Tean Tek Tong
Shrine Som San Tean Aew King - construct 1853
Shrine Hok Zan Kang (福山宮)

During the year 1857 - 1907
Shrine Juw Tuw Taw Bo Kang
Shrine Pud Jor - About a year 1867 (old name) Shrine Tey Kun
Shrine Thong Hun Kang - construct 1867
Shrine Sang Tek Baw (Pho Tor Kong) - construct 1890
Shrine Tang Kong Tong (Sang Tham) - construct 1891
Shrine Thai Zu - construct 1892
Shrine Thai Nguan Tong (Jor Aong) - construct 1898
Shrine Sam Kay Kong (Bang Khoo)
Shrine Sam Aong Hoow (Chong Ta Lay) - construct 1901
Shrine Jang Jew Huw Kone (Hai Lam) - construct 1901
Shrine Hun Jong Aam - construct 1906
Shrine Bang Neaw Taw Bo Kang (Bang Neaw) (網寮斗母宮) - construct 1907
Shrine Hog Lang Kang (Ta Ruea)
Shrine Tong Yong Su (Eang Yee)
Shrine Hog Seang Kang
Shrine Nguan Hok Kang
Shrine Hok Nguan Kong
Shrine Hok Zae Kang Pun Thow Kong

During the year 1908 - 1977
Shrine Lim Tai Zu - construct 1915
Shrine Kew Lang Tong - construct 1917
Shrine Lim Hu Tai Zu - construct 1919
Shrine Yok Kea Kang - construct 1947
Shrine Tay Kun Tai Tey - construct 1972
Shrine Koi Sang Aong - construct 1976

During the year 1978 - now
Shrine Kew Ten Kang - construct 1995
Shrine Jang Pho Tang - construct 1979
Shrine Zuy Bun Tong - construct 1979
Shrine Sam Zea Ju Hud - construct 2001
Shrine Hok Tek Sue - construct 2004
Shrine Hok Zean Toew - construct 2010