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Community Identity

Community Identity

CommunityIdentity

ChiangmaiChiangmai

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Community Identity Community Identity

1. Ban Patan clay sculpture village, tourist a rac on of the local

wisdom conserva on

2. Pagoda (Buddha’s relics) of Wat La wanaram (Patan)

As the people in the village or community perform expression

of faith in the prac ce of religion, par cipate in ac vi es to develop an

understanding of the teachings of the religion, build the trust and faith to

instruct the mind to fi t the social value such as par cipa on in religious

ac vi es held in the community or ac vi es on religious day as regularly.

Ban Patan Community has developed the occupa onal skills

and set up a process of Knowledge Management as the knowledge

Moo. 4 Sanphakwan Sub-district,Hang Dong district, Chiang Mai

Ancient furnaces Legend of brick

Old Pagoda Memorial Tales of Patan

Inherited wisdom Smiling clay dolls

When the Ban Patan was established, nobody knows surly, but

there is a story that was told by grandparent genera on con nuously.

In the beginning there were only about 10 homes around 1667 or 341

years ago, before the village was set up, there was a legend told that

there was a sugar palm tree in the south of Phra Chedi (Pagoda), and

a tree called “Dook” was nearby that people used its root and fruits to

make herbal medicine. But an interes ng thing is the sugar palm tree.

When the 15th day of the waxing moon or waning moon came, there

was the light emi ed from the trunk of the sugar palm tree at night.

As the result, the area was ablaze with light. Later, a monk called Khru

Bajan came to stay there. And he together with villagers helped to build

a temple called “Wat Patan”. Later, the sugar palm tree disappeared

without a trace. Then the locals called it “Ton Tan Hin”. Later, the

temple was given an offi cial name as “Wat La wanaram (Patan)”,

while the village is s ll called colloquially “Ban Patan” to this day.

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exchange ac vi es. One thing that the community leaders are aware

of and give precidence as the fi rst priority is to promote development

and improvement of the occupa on considered as an iden ty of the

village. Thai is to add value of baked clay of Ban Patan. Originally, this

community made saving boxes, bricks, and then developed to become

diff erent types of animals doll and human doll. They con nue to develop

the dolls, which s ll need to be con nued indefi nitely.

The village has set up a community enterprise or group

opera ng in the same way.

The community enterprise set up in Village 1 is Ban Patan Baked

Clay Sculpture Group.

The way to receive informa on of the wisdom is received from

the knowledge management via a community forum because originally

most popula on was employee, farmer, vase maker, and saving box

maker. But why they have turned to baked clay dolls. How could they do?

Where does the knowledge come from? Who is the most beau ful doll

maker so that they have formed the Ban Patan Sculpture Group as the

Moral Studying Center? From holding the community forum, it resultedg

in a brainstorming session and that is why they took the clay sculpture

to be their iden ty or vision of the village. The clay sculpture has been

sponsored by Sanphakwan Sub-district Municipality by organizing the

walking street con nuously with support of Chiang Mai Provincial

Industry Offi ce. People have visited the community con nually.

- Provide training for members interested to visit and par cipate

in various sculpture ac vi es. They have been invited to a kid television’s

show, invited from high schools and higher educa on ins tu ons and

universi es to show a demonstra on of sculpturing.

- Establish a learning center to collect information that is

useful to learn and pass on knowledge the wisdom to new members

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Ban Mae Sub-district,

San Pa Tong District, Chiang Mai

Kew Lae Noi, Wisdoms, Sala-the Ar san,

Land of Handicra s, Splendid Wood Carving

Ban Kew Lae Noi is a village in San Pa Tong District, Chiang Mai.

It is in Ban Mae Sub-district which there are 2 routes from Chiang Mai

city: a route from irriga on canal road from the city through area of Hang

Dong district, Chiang Mai and area of San klang Sub-district, Nam Bo

Luang Sub-district, San Pa Tong District to reach Ban Kew Lae Noi which

is a center of the sub-district administra ve organiza on, sub-district

health center, fresh-food market, OTOP display and selling center; and

the other route is the main route, Chiang Mai - Hod, from Highway

108, Airport Intersec on or Central Airport Intersec on, through Hang

Dong District Offi ce about 10 km to reach Irriga on Intersec on or

BAAC Intersec on, San Pa Tong turn right and follow the irriga on canal

through the area of Yuwa Sub-district for about 6 Km to reach Kew Lae

Noi village. Currently, popula on living here is approximately 845 people

in 223 households.

In fi scal year 2005, it received a strategic budget for CEO province

to be established as a cra village for tourism (OTOP prototype) to build

a data and display products center and adjust the environment of the

community and the landscape of 5 projects, totaling 1,583,000 baht,

and an OTOP village was opened on 27 December 2005 by Mr. Somsak

Su hisan, the Chiang Mai Development Offi cer. He is presiding over the

opening ceremony of Kew Lae Noi OTOP Village.

Transfer of Wisdom on Wooden Craving Handicra s

Around 1951, Ban Kew Lae Noi was a remote village with

inconvenient transporta on. There was a cra sman skillful in carving,

called Por Boonmee Thaopinta.

His former house was in Mueang District, Chiang Mai. He was

married to Mrs. Laykha and built a family in this village. As he was poor

and had nothing but knowledge that he Inherited and learned from his

parents, that is, elephant carving, so he ini ated a career of elephant

carving to earn money for his family. As he had the perseverance, so he

made his family stable. Then, he decided to perform a career selling his

cra s and carving as main career for 10 years.

Later in 1972, a store named Naraiphan and Central Department

Store in Bangkok came to contact him for purchasing of his carvings.

And Naraiphan submi ed his wood carving to contest and it appeared

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that his work won the contest, awarded a gold medal & cer fi cate that

was encouragement. So, Por Boonmee Thaoboonta had a determina on

to transfer the knowledge of the engraver to Kew La Noi villagers for

earning income and make a be er life of the villagers.

Later, Por Kampan Tongtan, the headman of the village at that

me, realized that the woodcarving career would be an occupa on that

could generate good income. So, he contacted Por Kruta Thammarangsri,

who followed his parents to se le at Fang District, to come back to

preserve the wisdom of parents at hometown, Ban Kew Lae Noi and

teach the knowledge addi onally to people in the village on carving in

Thai pa erns fi rst and then carried on.

1. The carving of Biography of Load Buddha and literatures such

as Ramayana: Por Nan Thongchai and Mae Buakiang Kewkaew are

instructors.

2. The carving of table, chair, sofa, 3-D view picture: Por Boonta

Tunjaruan is an instructor.

3. The carving of animals such as Elephant, Tiger, Lion, Gaur,

and Rhino: Por Naninsuay Teungpong is an instructor.

4. The carving of Ramayana pa ern: Mr. Jen Nuansupa is an

instructor.

5. The carving of Thai pa ern, nature, and rural lifestyle: Mr.

Satan Munkam is an instructor.

6. The carving of fl oa ng elephant from Mimosa wood: Ms.

Amporn Srihata is an instructor.

All named above have transferred the wisdom to young

genera on un l now. Inheritance of the wisdoms to the youths is made

in schools of the community and tourists in order to preserve the wood

carving.

Dis nc on of wisdoms on wood carving handicra s:

1. The carvings refl ect the rural lifestyle and nature beau fully.

2. The carvings of animals were made realis cally according to

the real propor on

3. The Thai-pa ern carvings is exquisite, delicate and fi ne.

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Mr. Phuchong Phothikutasai,

the District Chief, together with public

authori es, encouraged conserva on

of wisdoms, wood carving and

handicra career, providing training

and skills development so that the

products would meet interna onal

standards. And they were selected

as OTOP products in 2002, awarded a

logo of Chiang Mai Brand from Chiang

Mai Commerce Offi ce.

In 2004, they were selected

as the best Thailand’s One Tambon

One Product, awarded 3 stars as

follows:

1. Elephant in rhythmic mo on of Wood Handicra s Coopera ve

Ltd

2. Picture of Kinnara-Kinnari of Mrs. Amphan Moonkham

3. Elephant family, baby delivering and breas eeding of Mrs.

Siwaporn Thongcham

4. Picture Frame of wild elephant of Mrs. Sopha Kanthawong

5. Various auspicious signboards and place signboard of Mrs.

Suree Luangjai

1. Manage profi ts from selling the group’s products, alloca ng

to members and contribu ng to the fund of the group.

2. Support ac vi es of the community as appropriates such as

public sports, cultural and tradi on ac vi es, including paying homage

to the elderly and women’s group ac vi es.

3. Opera ng of the group contributes to job crea on and income

of the family.

4. Implementa on contribu ng to those who are disabled or

disadvantaged in their careers to reach opportunity to earn their living

Manage profi ts from selling the group’s products, alloca ng to

coopera ve members and contribu ng to the coopera ve to be used

in supply of raw materials and equipment for the members.

Sources of Materials

1. Scraps of wood in the community, old wood from demoli on

of buildings

2. Woods from trees grown at the edge of fi elds

3. Purchasing Wood Handicra s Coopera ve Limited, which

conforms to the laws

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4. Woods from other sources, including employers, to provide

members for carving

Supply chain management and eff ects on the village

1. People have reforesta on along the edge of the fi eld and at

the village’s public area in order to have sustainable supply for carving.

2. Adapta on of plywood and wood subs tute materials in the

produc on

3. From the process of carving scraps of wood, the locals can

convert them into products to sell. So, there are no scraps le or burning

for elimina on to cause pollu on.

4. Sawdust from the process can be applied to some products

and as an ingredient in fer lizers.

5. Greenhouse for polishing and coloring products is located

away from residen al areas, as an open space to minimize odor

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Moo 3, Huay Kaew Sub-district,

Mae On District, Chiang Mai

Mae Kampong way, the natural way

Maekampong community is a primitive community with

livelihoods depending on the nature as an economy of natural way.

Income of the community is from Bai Miang (tea leaves which are

fermented) considered an important economic crop of the community

for a long me. It is the main occupa on of the community, which is

derived from nature. The plant is grown naturally without the use of

fer lizers or pharmaceu cals. Bai Miang is transformed as Miang (tea-

leaves used for mas catory purposes) according to the conven onal

wisdom by steaming and fermen ng.

The second economic crop of the community, which is the

second occupa on next to Bai Miang or tea leaves, is coff ee which

can be inserted or combined in Miang farm using natural fer lizer, not

using pes cides. It is non-toxic coff ee of Arabica varie es, ideal to grow

in the area of Mae Kampong Community because the area is located

at an al tude of average 1,300 meters above sea level. At present, the

community can process it for selling in the form of fresh coff ee.

Another economic plant of natural way the community depends

on and process to increase income is herbs in the wood of the community

for more than a hundred species, which the community has relied on

treatment tradi onally according to the inherited wisdom. At present,

they are processed into form of medicine for boiling, medicine powder,

and compresses. It makes another income to the community.

Forest gives herbs, water, moisture, air, occupa on and income.

The community also uses water to produce electricity in the community

from 1983 to the present by using pressure of the water to drive a

generator. The community also manages the electric power in form

of coopera ves under the name "Mae Kampong Royel Project Electric

Coopera ve Limited", registered on 21 April 1986. At present, the Electric

Coopera ve is deemed as a major organiza on of the community.

Natural tourism is an ac vity that the village has turned itself

into a tourist village in the form of CBT (Community Based Tourism)

with accommoda on as homestay. The tour ac vi es in the community

include trekking to study the nature through the path, watching

Agarwood, tea and coff ee planta on, fountain, the largest tree in the

village, waterfall, and beau ful scenery at Kiw Fin viewpoint.

Activities related to lifestyle includes as making coffee,

fermen ng tea, making herbal tea-leaf pillows. The natural tourism is

dependence between people and nature: people rely on the forest; the

forest relies on people; living without defores ng or burning the forest.

Wisdom which is the natural way, conven onal wisdom passed

down for many genera ons, knowledge of herbs which are widely

available in the community forest and processed for use in the treatment

of the illness and produced for sale to increase income for the group

members and the community, knowledge of basketry, herbal sauna,

and Yang Khrae (lying down on a li er over a stove for therapy) all rely

on the natural way and the wisdoms of the people in the community.

Cultures of natural way: Mae Kampong community has engaged

with cultures, beliefs and tradi ons since the ancient me. The cultures

of living and speaking are s ll the tradi onal cultures depending on

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each other. Tradi ons and cultural beliefs of the community are also

given precedence to and reliable such as spirits feas ng ceremony,

feast of mountain spirits, feast of house spirits, and forest and river’s

life prolonging ceremony all are the tradi ons held every year on dates

and months designated by nature.

Blessing ceremony (Bai Sri Soo Khaw) is a cultural belief that

has been prac ced con nuously, adopted in ordina on, new house,

marriage, guests and visitors welcoming ceremonies of community,

as well as for recovering the sickness. Currently it is another ac vity

of the community used to welcome tourists. It is the ac vity that the

community off ers those who needs to experience the arts and cultures

of the community.

Mae Kampong identities on economy, cultures, tourism,

wisdoms, and natural ways all are the way relying on nature and culture

that people preserves forest and the forest surrounds community,

living together perfectly in harmony. That is the life and iden ty of Mae

kampong community.

Collec ng Miang Leaves (tea leaves) Miang Leaves Streaming

Roasted Coff ee Beans Coff ee Packaging

Forest and River’s Life Prolonging Ceremony

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Arts and Cultures of the Community

Project 3Wisdom on Herbs

Toob Ya Muang (Local Medicine Compounding)

Blessing Ceremony

Hydro Power Project

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Luang Nua Sub-district,Doi Saket District, Chiang Mai

Well-Being, Sweet Ea ng

Pay respect to Man Pagoda, Lue Monastery

Hold on culture

Happy in Muang Luang Khuang Tai Lue

Yu Dee Kin Wan (Well-Being, Sweet Ea ng)

Yu Dee Kin Wan is auspicious words spoken by Tai Lue to say

hello or goodbye. It is used in the same way as the word “Sawasdee”

of Thai people, conveyed on products: wooden dolls, mulberry paper

and clothing from young painters.

Pay respect to Man Pagoda, Lue Monastery

Wat Sri Moong Muang is a temple of Lue people with pagoda

in Burmese style, Poonyamakaro Tai Lue Monastery, Phra Chao Luang

of Muang Luang, Water-Center Phra Thamma That Tower, and Phaya

Singh Luang recommended for worshiping.

Hold on culture

Tai Lue people have cultural dis nc on on language, dressing,

lifestyle, beliefs, customs, tradi ons, and arts conveyed with products

including wooden dolls, mulberry paper, clothing from young painters,

and dance such as Muang Luang Khuang Tai Lue Song, Inheritance Tai

Lue Legend Song, and Tai Lue Ethnic Dance, etc.

ld l

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Happy in Muang Luang Khuang Tai Lue

Ban Muang Luang is

a residence of Tai Lue people,

with Sua Ban (Guardian

Spirit) protec ng people in

the village. Houses, temples

and schools altogether

sustain the iden ty. There

is a belief on that a mythical

creature, namely Phaya

Luang considered as a sacred animal which has been narrated

con nuously that If they made good things, they would see Phaya Luang

Len Fa. So, every Tai Lue people try to make good things by going to

temple to prac ce Buddhist teaching and being strict in Buddhism. Even

when listening to the sermon, they are silent to listen to the sermon

so that there is a saying "Dak Chue Kue (being silent) like Leu people

listening to sermon". So, everyone is so happy and proud of their Tai

Lue ethnic.

Hai Ya Sub-district, Mueang District, Chiang Mai

Khoen Chao Fa Community Wisdom on Handicra s

Uthokkasima – the Land of Culture Inimitable Beauty of Nantharam

Wat Nantharam Community or

Wat Khoen Community is a traditional

community of Chiang Mai/ At that time

King Kawila of Chet Ton Dynasty of Lanna

revived Chiang Mai from administra on of

Myanmar in the early Ra anakosin period.

Troops moved to ba le for the discovery of

a city people spoke language of Tai family

from Shan State and Sib Song Panna to

compensate people who died because of

the Myanmar war. This is called in northern language ““Kep Phak Sai

Sa, Kep Kha Sai Meang [Collec ng vegetables into baskets and collec ng

people into the city]”. As Tai Khoen peoplethe had ability on lacquer

ware handicra , they were brought in Chiang Mai from that me on.

Ban Khoen Nantharam is located at the area of outer earth wall

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at the south of Chiang Mai. Inside the inner city there were residences

of nobles and commoners who are cra smen. If these cra smen stayed

at the east, that place was a place for groups such as Chang Thong,

Chang Kham, and if they stayed at the south, the place was for Chang

Lan. For the area between inner and outer wall, it was for cra smen

moved forcibly from the ci es that Chiang Mai won. This area is where

various ethnic groups stayed. And Khoen ethic also is one of ethnic group

who populated at the south. They are Lacquer ware cra smen making

handicra s to off er their bosses too.

In past, Tai Khoen society was the agricultural one with way of

life in rela on to nature. The Khoen society diff ered from other socie es

to society, because the society is located in the heart of Chiang Mai with

career deemed as an iden ty of this ethnic group, that is, silverware

which had been Khoen’s handicra for a long me since before they

immigrated to Chiang Mai. In the past, houses in Ban Khoen Community

were the local wooden houses. A unique feature of Khoen’s house is

containing a close room to keep lacquer wares and prevent damage from

dusts. In addi on, their society is a Buddhist society. This is to say that

all people in the community. Khoen peoplep are known as those who

are very strict at Buddhism. It is evident from the growth of Ban Khoen

community temple, such as Wat Nantharam which has grown and can

survive un l today.

In the area of Wat Nantharam Community or Ban Khoen

Community, there is a historical story as evidence of the wisdom on

the handicra famous and well-known to people in the past to the

present. Lacquer ware is the iden ty and intellectual value that refl ect

development and ability in living of people in the community. Lacquer

wares at Wat Nantharam Community were the high-class wares (Khoen

Chao Fa (Chao Fa means prince/ pricesses) which in the past were made

to honor the regime and bureaucracy. It is considered symbolically as

wisdom on career which is unique like no other, worthy for conserva on

and succeeding to be cultural heritage of the community.

1881

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In the past, Chiang Mai and nearby people already made the

tradi onal lacquer wares. Most of them are the ones using woven frame

like bamboo frame, coated with lacquer varnish a few mes and adorned

simply as utensils for daily use and containers in rituals. Later, a er

bringing Tai Khoen people to be a cra sman of lacquer wares according

to the model having been done on Khieun River Basin at Kengtung. So,

new styles of lacquer wares happened later from integra ng tradi onal

style of Chiang Mai and one of Keng Tung in order to meet the needs and

modern tastes in Lanna. So, this might be said that Chiang Mai lacquer

wares can be classifi ed into two major groups: “tradi onal lacquer

ware”, which is commonly found in rural communi es of Chiang Mai;

and the other type is “Nanta lacquer ware” or Wat Nantharam laquer

ware which is called by the name of the village located in the area of

Wat Nantharam Community, Hai Ya Sub-district, Mueang District, Chiang

Mai.

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g , g

For the area of Wat Nantharam Community, by the geographical

evidence and loca on of the community, it is found that the area

around the temple is surrounded by swamps, ditches for four sides.

The study of Assoc. Prof. Somchot Ongsakul (Chiang Mai University

Lecturer) explained that Wat Nantharam Community is the only area

surrounded by ditches on all four sides of Chiang Mai. That is the origin

of the area called Uthokkasima (the area with ditches as boundary) of

Chiang Mai, which there remains some traces: swamps at the east,

south and west. This ensures that the area of this community is the

only land of Uthokkasima of Chiang Mai. For the north, with the growth

and development of the transporta on system, road and se lements,

so the ditch of this side was turned into a street for transporta on.

Moreover, it is possible that this area is the catchment area of Chiang

Mai to solve the problem of fl ooding in the wet season. So, in the rainy

season, Wat Nantharam Community is aff ected by the drainage and

fl ooding problems.

In addi on, Wat Nantharam Community is also considered a

community of cultural conserva on with diversity in the context of

city community that is aff ected by development and policies of the

government. The key mechanism and condi on for their ability to

adapt and survive of the community is eff ort in u lizing various fi elds

of capitals such as religious and cultural capital, environmental capital,

social capital and reliance etc.

In the defi ni on of cultural meaning, there are many areas,

that the community is deemed as iden ty, which appear obviously and

can survive, for example: religious culture which have been with the

community for a long me, such as tradi on which s ll appears to be

seen inheritance of religious ac vity which has been with the community

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for a long me, such as the tradi on of Phraboromathat Hariphunchai

Bathing, tradi on of Slakpat off ering, Songkran tradi on, and Mahacha

Sermon listening tradi on. There is also a statue of Phet (Luang Phor

Phet), sacred Buddha image of the temple, as well as crea ng a sacred

space as a center for joint ac vi es of the community.

Career Culture: That is to say that the career lacquer ware

tried to turn the crisis into an opportunity. But by restric on that the

career about lacquer wares is being forgo en, it results in decreasing of

entrepreneurs and succession. These issues are in the collabora on of

the community who want to preserve the lacquer ware career to survive

in the community. It has received support from both the public and

private sectors, and educa onal ins tu ons in support of the budget,

increasing skill and working processes in more conserva ve way. And

now we have opened a lacquer ware museum to be a collec on of

lacquerware products from the villagers in the community as a place

of study and learning of the schools. And the community will have the

event opened annually during November for those who are interested

in to a end, absorb and learn on community ac vi es

Food culture: Besides lacquer wares, food is also an iden ty

that people in the community have preserved and passed down from

genera on to genera on, such as making Nam Nang (cow skin), which

is the best Nam Nang of Chiang Mai; local working in style of Tai Khoen

Community; Pak Ka Jor (northern vegetable soup); Nam Prik Ong (Thai

northern style chili Paste); Khua Nang (roasted skin); Yam Makheua

(eggplant spicy salad). In the midst of change and prosperity of the urban

community, these menus are quite rare. But in the community, the locals

s ll cook these foods for monks off ering and household consump on.

The beauty is conveyed through the expression of each area:

career, tradi on, religion and culture, food and consump on. These

show the iden ty in unique style of Wat Nantharam Community. In

the past, there o en was a saying that the most beau ful woman of

Chiang Mai is the one of Ban Khoen (Nantharam) wining contests as

Miss Wachirawuth or Miss Chiang Mai. Those are descendant of Ban

Khoen Nantharam.

Green and Clean Furthermore, management of the beauty of

environment is also important because that is the look of the cultural

area. The current community area is under development fl ows from

outside to cause a change with facili es, commercial buildings or

economic ac vi es allowing terms with money and wealth. Anyway,

Wat Nantharam can adapt themselves to survive under those changes.

There is a clear environmental management system, which has become

a public space for residents in the community. That is to say that there

is a temple at the center of ac vi es focused on development and

management of environment and health with the principle of Green and

Clean. There is conserva on of large trees, wining in provincial level.

There is increase of green space in the community and campaigning on

plan ng organic vegetables, and so on.

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CCCooommmmmmuuunnniiitttyyyyy IIIdddeeennntttiiitttyyyyyyyyyyCommunity Identity Community Identity

Maintenance of temple and community being as a conserva on

area in Chiang Mai while urbaniza on is developing shows the progress

and prosperity of the temple and community. Their existence refl ects

their poten al and capability of adapta on, which is not so focused

on varying to the capitalism or consumerism alone. Everything the

community expresses is to show the cultural iden es maintaining

beauty that can refl ect the beauty of the spiritual values, generosity

and living together happily under the context of group of faith of Ban

Tai Khoen and group of faith of Wat Nantharam.

Haiya Sub-district, Mueang District,Chiang Mai

Renowned Silver Ubosot Fine Silverwares

Strong enterprise Learning Source of Ar sans of Sibmoo Lanna

Where the desire is fulfi lled Quickly by Ganesh

1. Background

H i s t o r y o f t h e

si lverwares: Original ly,

Chiang Mai is an independent

na on with self-government

and rulers passed down, and

there is a proof that when

King Meng Rai had built up

Chiang Mai, then he built

up a rela onship with Bagan

city. Then he imported cra smen on silverwares to produce and is an

instructor to teach people in Chiang Mai in order to train and create

jobs for the people of Chiang Mai. As the result, Chiang Mai people had

knowledge of silverwares more and passed down this knowledge. And

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the cra smen of silverware was arranged to stay

in Wualai area at Wat Si Suphan, Wat Meun San,

Ban Wualai, etc. That is the origin of silverware

industry from the ancient.

Iden ty / Product Highlights

Remarkable features of silverware

handicra are the folk wisdom passed down from

genera on to genera on with local processing

techniques to create value and develop a

wide variety of forms of products to satisfy

customers’ requirements of both body jewelry

and appliances, decors of buildings, houses and

accommoda ons widely.

Standard and Awards Received

1. CPS.2422/2547 (Community Product

Standard)

2. OTOP’s 3-Star Product in 2010, 2013

3. Trade Standard in Buy with Confi dence

of Ministry of Commerce

Community Rela ons

Wat Si Suphan Community with folk

wisdom on silverwares of Wua Lai Community

has provided creative activities using homes,

temples and schools as a network of working all

along. It can be considered as “The wisdom of the

community for the community” literally.

Now the craftsmen, in cooperation

with Wat Si Suphan and agencies of all sectors,

are crea ng an innova on from wisdom of the

silverware handicra people, that is, the fi rst silver ubosot (hall of

temple) of the world in order to be “the artwork of Lanna, dedicated in

the glorious creed of Buddhism, glorifying His Majesty the King Rama 9

“ together.

2. Produc on Process

2.1 Materials and Components

2.1.1 Silver (pure silver)

2.1.2 Thiab money (Indian Rupee).

2.1.3 Ancient coins (Phod Duang, Pling, etc.).

2.1.4 Old Silverware (Defec ve or obsolete).

2.2 Produc on Process

For the silverware handicra produc on process, they use

techniques passed down from their ancestors within Wualai community,

the signifi cant steps of which can be described as follows:

1. Design by drawing pa erns of the product/ work piece.

2. Melt silver to form silver grains or other materials as desired.

3. Roll the grains of silver or other materials into a sheet of silver

or other materials in case that the work piece is a fi gure sheet or product

in fl at form or forged to form as required, such as picture, bowl, tray,

jug etc..

190 191


4. Make patterns (emboss or technique of forging and

embossing).

5. Decorate and assemble the work, polish, pain according to

the processes to be completed, and then engrave pa erns (A pa ern

or Embossed).

There are 3 formats used in the production of silverware

handicra by types of works:

1. Light pa ern (basic pa ern applied to the work which is less

detailed or does not require dimension).

2. Low-relief pa ern (the pa ern that requires dimension of

work in moderate level).

3. High-relief pa ern (the pa ern with dimension of high relief,

which is raised clearly).

2.3 Tricks / Tips in Produc on

Techniques or ps in produc on are based on skill, techniques

which are passed on, crea vity, exper se and wisdom of each cra sman

in crea ng each piece of work neatly and valuably. Each piece is diff erent

from others even they are made from the same cra sman.

3. Distribution of products via channels distributing both

domes cally and abroad

1. Contact to order for production at Wat Si Suphan

Community Enterprise;

2. Wat Si Si Suphan Community Enterprise inside point of

sale at offi ce of the enterprise in Wat Si Si Suphan;

3. Wualai Cultural Walking Street, every Saturday, to visit the

silver ubosot and support the community throughout the day.

Contacts:

Manufacturer: Wat Si Si Suphan Community Enterprise, Wualai

Road, Haiya Sub-district

Produc on Loca on: 100 Wat Si Si Suphan, Wualai Road, Haiya,

Mueang, Chiang Mai 50100

Phone / Fax: 053-200-3320, 53- 274-705 E-mail: watsrisuphan@

windowslive.com

Group advisors and execu ve commi ee: Phra Khru Phitak

Su hikhun, the abbot of Wat Si Suphan, 100 Wat Si Si Suphan,

Wualai Road, Haiya, Mueang, Chiang Mai 50100

Phone: 053-274-705, 081-764-1585

Chairperson: Mrs. Pramuan Thananchai

100 Wat Si Si Suphan, Wualai Road, Haiya, Mueang, Chiang

Mai 50100

Phone: 085-032-3472

Phaisan Kaewrakmuk

100 Wat Si Si Suphan, Wualai Road, Haiya, Mueang, Chiang

Mai 50100

Phone: 053-274-705, 084-1771411

192 193


Transporta on routes

: Buses

Bus transportation from Bangkok to Chiang Mai Transport

Sta on

: Railways

From Bangkok, take the one of northern line, Bangkok - Chiang Mai

: Air Plane

From Bangkok and other provinces, you can travel through

airlines such as Air Asia, Nok Air, Thai Airways, to Chiang Mai

Interna onal Airport.

Every routes, there will be a shu le bus provided at there, which

you can travel to the enterprise located in the area of Wat Si Suphan,

Wualai Road, far only 500 meters from Chiang Mai Gate Market, and 3

km from Chiang Mai Interna onal Airport. It allows easy access to all

routes.

194 195


Haiya Sub-district, Mueang Chiang District,

Chiang Mai.

Outstanding Art Gallery Japanese Military Memorial

Full with pres ge of Khruba Inherited Wisdom on silverwares

1. Background

“Wualai Village” is a

tradi onal community with

occupa on of silverwares

and metalwares embossed

as patterns which are a

present iden ty of “Muen

San Comminity of Ban

Wualai”.

Muen San Comminity of Ban Wualai has “Wat Muen San”

as a center of the community. Therefore, the iden es of Muen San

Community gather together at the temple as the mo o showing iden ty

of the community that

Outstanding Art Gallery Japanese Military Memorial

Full with pres ge of Khruba Inherited Wisdom on silverwares

“It could be said that if you come to Muen San Comminity of

Ban Wualai, you have to visit Wat Muen San”.

If you look back to the past,

Ban Wualai people were born by the

policy. “Kep Phak Sai Sa, Kep Kha Sai

Meang [Collecting vegetables into

baskets and collec ng people into the

city]” of King Kawila who sent troops

to attack cities in zone of Salween

River Basin of Myanmar in the past to

forcibly move people to Chiang Mai as

increasing manpower of Chiang Mai

more.

Among people who were

forcibly moved, “Wualai people” are

one ethnic of them. Most of Wualai

people who were forcibly moved are

ar sans in silverwares. So, they are

ini ators or ancestors or silverware

ar sans of Baan Wualai who passed

on silverware crafts as their own

iden ty to their descendant today.

Embossed fi gure metal sheets

are handcra works as the folk wisdom

of Wualai ar sans. Due to the high

price of silver, the ar sans applied

the pa erns used with silver to other

metals such as copper, brass, n and

aluminum, and enhance home appliances to be the home decor as well.

The handicra of embossed fi gure metal sheets are made in

various pa erns and styles, such as pa erns elephants, Ramayana, rural

196 197


2. Products

Iden ty/ Prominent Points of the Product

The “silverwares and embossed fi gure metal sheets” are the

handicra s requiring cra in inven ng from start to fi nish. To emboss

and engrave pa erns on the metal sheet, the ar sans select steel in

diff erent sizes to be embossed and engraved elaborately un l achieving

the fi gures, like the painters using a paintbrush in pain ng.

The contents of the fi gure refl ect stories as the folk lifestyle

such as rural pa ern, elephant pa ern, working elephant pa ern;

Or a story in literatures, such as Ramayana, Wessandorn, or

animals in literatures;

Or a story about religions, beliefs, such as Buddha’s footprints,

12 zodiacs, etc;

Or various pa erns, including Thai and local pa erns, and many more.

Despite the strength of its me culousness and beauty, the

handicra of local embossed fi gure metal sheet of Ban Wualai s ll hasa

weak point that only few pieces can be produced since it requires much

me. Some piece needs weeks. Some needs months or even a year.

Anyway, our pride is the work that is produced as a product

rich of art value and conserving folk wisdom. As the result, Mueang

Chiang Mai District selected a product of Muen San Comminity of Ban

Wualai as the best OTOP of

the district.

pa ern, 12 zodiacs, Garuda, Dragon,

etc. each pa ern is available in several

sizes, depending on creation of the

ar sans and customer demand.

19

p y

of

198 199


Hang Dong District, Chiang Mai

100 Products 1000 Types Sala, the ar sans, the excellent ar sts

Origin of wisdom of po ery 700-year Monastery

OTOP, the best products Popularity of Khruba Chankaew

1. 100 Products 1000 Types

Origin of an Art Creator

The path of our life is not always as a bed of roses. The life

path of Saruai at Soonthon also is the same. From a student of Phan

District, Chiang Rai that is known by many people as “Country Boy”, a er

gradua ng Secondary Year 3, he took an examina on to be a teacher,

hoping to return to develop educa on at his hometown. But he had to

take the exam for 3 mes to be the teacher as desired. Teacher Saruai

applied his knowledge to be a teacher at Pa Sang Ngam School, Mae

Chan District, which is the faraway school requiring walking up to 20

kilometers. For the whole school, there were only 2 teachers. Even it

was hard, but teacher had no any complaint since he was determined

to provide the children in faraway area educa on. Teacher Saruai said

that at the me he was the teacher here, it was very hard for him. He

had nothing to eat but s cky rice condensed with milk un l four years

passed, the body could not take this. The teacher got severe recurrent

gastri s so that he had to bquit being a rural teacher and turned to take

an exam to be appointed as a teacher in the city of Chiang Mai. Even

he moved to live in Chiang Mai, but he also held on a teacher career

as the primary career. However, with increased obliga ons, and his

wife was going to have a child, so he thought to get extra income by

applying the coir fl oa ng in water to make the handicra s for sale. And

then his life changed to become Saruai, the owner of the miraculous

house called 100 Products 1000 Types House as today. This is because

when an offi cer of handicra promo on saw his works, and then the

offi cer borrowed him the works to compete a contest while he did not

know before. Un l three days later, such offi cer came back and told him

that his work won the contest of the cra of abundant materials. Then

the joy from this winning became an inspira on for Teacher Saruai to

create a lot of works. Shortly a erwards, Teacher Saruai resigned from

being a teacher since he was straigh orward and blunt so that he could

not bear the government system any longer. In 1978, with his love in

artworks, so he applied for a loan to buy a house to make a sculpture

collec on in par cular. During the period he collected wooden carvings,

he was called “Kru Phi Ba (crazy ghost teacher)” because he bought

barns the locals believed that they are the ones of evil spirits, totaling

3 units, to be used as an art collec on. The locals believed that it was

bad luck to give the one who lives in disasters. But for Teacher Saruai,

it was diff erent because he believed that what he was doing was done

wholeheartedly impar ng for the general benefi t. So, it puts him at ease

un l now without experiencing any disaster, according to the rumors,

and also won the fi rst prize of lo ery so that he had a fund to build what

he loves, that is, 100 Products 1000 Types House.

A er collec ng the exquisite wood carvings con nuously, he

became more well-known. At that me, he had not opened it as a

200 201


tourist a rac on for people to visit seriously at all. Un l 1997, Queen

Sirikit came to visit the carvings at his house, bringing about joy to him

so much. So, Saruai decided to open his house having collected to the

artworks for 30 years as a tourist a rac on offi cially in the name “100

Products 1000 Types House” in the same year.

Mr. Chamnong Kawilo, aged 61 years, has been a stucco sculptor

since he studied in Primary Year 4, inheri ng the wisdom of artworks

from his father. Formerly, Phor Noi La, his father was a folk musician.

When Kruba Siwichai went to build a temple or ancient remains, Phor

Noi Lar would go to join the ceremony and play the music in front of the

parade of Kruba Sriwichai and there were followers who were faithful

to join making merit, and ar sans to jointly build a temple. And that is

when Phor Noi Lar learnt through the back door from those ar sans

who recognized as are the stucco sculptors of Kruba Srivijaya. So Phor

Noi La applied such knowledge as a career. And Mr. Chamnong, who

was close to Phor Noi La every day, also absorbed such knowledge and

helped in the work since he was Primary Year 4. There are many types

of stucco, such as it has many features such gable apex, pediment,

base of principle Buddha image, and arch of the temple which requires

cra smanship, ar st being, high tolerance and loving. The successor of

Uncle Chamnong is Mr. Songwuth Phimsan, aged 35 years, belonging to

Han Kaew Sub-district, and formerly an assistance of Uncle Chamnong

as well.

1 Dra on paper, taking 5-6 days, by drawing out imagina on

incurred from prac ce, not by using templates. Only use hand to

dra neatly to make pa erns on the paper. This sec on requires fi ne

cra smanship and long experience and ar st being, which is individual

ability.

2. Form a mold by using the dra paper to draw on plas cine,

taking about 3 days

3. Cast the mold using cement and then soak the dried mold

into diesel oil to make it easier to unwrap from the mold.

4. Cast with the mold. When the work piece is dry, decorate it

beau fully, cut sheets of glass to insert and install on the temple and

paint beau fully.

History of the Wisdom

Ban Guan pottery (West Ham) has been made since the

genera on of grandfather passed down for genera ons. A legend was

told that it was made in the period that King Mangrai the Great Meng

a acked Chiang Mai and established Wiang Kum Kam as the capital.

Later, he evacuated inhabitants from Xishuangbanna to live in Wiang

Kum Kam together with cra smen. Ones of those cra smen are po ers.

In the past, Ban Guan may be called Ban Kwan (House of Smoke) since

burning the pot released smoke in thick clouds, subsequently distorted

to be Ban Guan today.

History and background of the work/ working

To make po ery (pot molding), Ban Guan mixes both tradi onal

and new developed styles. This is adapta on of tradi onal pot to put

designs on products to match the modern era, by skilled po ers of

both tradi onal and new style. Boontor Uppalawanno, the abbot of

Wat Sisawang foresaw that this po ery making should be preserved

and that this wisdom should be succeeded. So, he established a group

to come together at house no. 23 Moo 5, Han Kaew Sub-district, to be

202 203


a tourist a rac on and place for local cultural learning, and also pass

on the local wisdom to to children in schools and out of place as well.

Procedure/ process/ crea on

Work procedures begin from fermen ng the clay for 1 night,

then mix it with sand, massage the mixture by treading on to get

blended, and then form it according to ap tude of each cra sman

(Sala). Crea on of works has been supported by several agencies, both

public and private sector, providing training and knowledge, and also

many supplies so that there are many innova ve products in various

forms such as fountain pot, lamp pot, and many decors. It also is made

according to customer need.

Wat Tung Aor or called by the locals “Wat Tung Aor Luang” is

located at 30 Ban Tung Aor Luang, Moo 3, Han Kaew Sub-district, Hang

Dong District, Chiang Mai. Wat Tung Aor is a small temple and the

ancient temple, history of which is s ll unclear. As informa on recorded,

we know that a clergy came to rule in 2350, but as assumed from the

structure of the temple, its age is es mated to be 600-700 years. what

is evident is that there is Hang Wan in front of the temple (also known

as Wat Tua Ngao), which is an ancient art in the same period of Chiang

Mai City, found in the period of Wiang Kum Kam, Wiang Tha Kan, Wiang

Mano. Wat Tung Aor is a center in contemporary era of Wiang Mano.

This happened over 13 years prior to establishment of Chiang Mai. The

monastery of Wat Tung Aor is a form of art that is passed down from

Wiang Kum Kam. Solitude and beauty of the monastery is at assembling

with teaks without using nails and bricks, but bolts for most of the

construc on, which is rare to see from the temples in general. So, the

monastery of Wat Tung Aor is smaller than the other temples, with

capacity of 50-60 people. The principal Buddha image of the monastery is

an ar s c blend of Myanmar and Lanna. This is assumed that in ancient

mes there was a fi ght between Lanna and Myanmar. Therefore, the

area was occupied by Myanmar together with building this temple.

Therefore, this temple has Burmese art mixed.

5.1 Sala Nai Coff ee

Herbal products of Pantharak Community Enterprise by Mrs.

Kridchakorn Khamchum: Sala Nai Coff ee is for be er health, star ng

easily in the morning, cup per day. It is the best coff ee recipe from a

research from CMU, suitable for everyone. The important ingredients are

creamer, vegetable fat, Arabica – Robusta coff ee, cereal, fi ber, parvifl ora,

spirulina, vitamins, minerals, chromium chelate, using sucralose as a

sweetener instead of sugar without any ar fi cial color and fragrance.

This is healthy for your body and enhances confi dence for all the family.

5.2 Fine Egg

Eggshell product by Mr. Nirut Boonsiri: Fine eggs are handmade

products made of hard eggshell of all kinds. This causes the value and

variety of styles and prices. It can be used as ornament and beau ful

home furnishing, requiring neat in making.

5.3 Wan Dee Mo Hom

Wan Dee Mo Hom is a Mo Hom fabric is comfortable to wear

with beau ful color and easy to maintain, available in many forms for

selec on and aff ordable price. Mo Hom fabric is an iden ty of northern

region, comfortable to wear in aff ordable price, suitable for all ages,

which you can buy for both retail and wholesale. This includes loincloth, a

local products from the North with high quality, looking stylish. Naturally,

proper es of indigo dye uapplied to Mo Hom fabric can be faded. This

204 205


might be said that “The original Mo Hom must be faded in color”, but

there is a treatment that helps to maintain this indigo by soaking it in

brine or vinegar for 1 night before the fi rst wash. Then wash as usual,

washing separately from the fabrics with light color. For this Mo Hom, the

more you wash the more it is beau ful. This takes about 4-5 mes, and

then the colors will not be faded. You will have a beau ful indigo dyed

Mo Hom to wear. The Wandee Mo Hom Tailoring Group is established

since 1999.

5.4 Linen - Co on

Started by Mr. Chaimongkol is who likes fabric of the tribes. In

2004, he wore a tribal cloth applied to accord with the modern era.

Those who saw him said that it looked beau ful and salable. So, Mr.

Chaimongkol began to make the cloths applied from costume of Tai Lue,

selling at walking street and there were many people there interested

in his products. And then his products have been developed un l today.

There are many famous hotels ordering them for their employee in

many quan es.

Currently Mr. Chaimongkol is a group leader with members in

produc on approximately 7-8 people, dividing works based on houses

of the members. Each product is designed by Mr. Chaimongkol by telling

stories to the dressmakers. So, each product has a story. In the future Mr.

Chaimongkol has a plan to import Chinese goods to be sold addi onally

like brocade of Tibetans to be his applied products.

Products:

The applied Tai Lue cloth is applied from the local costume of

Tai Lue, unique in both color and pa ern, to be tailored with the local

fabrics, with applica on of pa erns but maintaining the dis nc ve

iden ty on the cloth designed contemporarily.

Tai Lue ethnic pa erned sarong is the one maintaining designs

and iden ty of Tai Lue tribe refl ec ng lifestyle and livelihood of Tai Lue

people, expressed via pa erns dis nc vely, containing the tradi onal

pa ern which is an iden ty of Tai Lue and applied pa erns to be mixed

altogether seamlessly.

Luang Pu Kruba Chankaew Kanthasilo of Wat Sri Sawang is

one of instructors who have many years in ordina on and rou ne

prac ce which is magnifi cent and simple as exemplary teachers and

good prac oners in the past. Luang Pu Chakaew or Krba Chankaew

belongs to Ban Guan by birth. His place of birth or old house is located

opposite Wat Ban Guan, not far away from the temple. Kruba Chunkaew

Kanthasilo was born in a family of Doksrimuang, on Monday, 5 1916,

Year of the Dragon. His father is Mr. Nannin and his mother is Mrs. Bua

Doksrimuang. He has totally 7 siblings and he is the second child. And

as he was close to this temple, so he was bound to this temple since

childhood. Un l he was 9 years old, his father took him to be under

care of the temple as a temple boy or called by northern people as

“Kha Yom” and care of the abbot of Wat Ban Guan. At there, he had an

opportunity to study Lanna alphabets (Tua Muang) with Phor Cheun or

Novice Cheun as a senior to teach him and also his fi rst teacher of the

child. Un l he was 12 years old, he was ordained as a novice at this Wat

Ban Guan. This period, he had the opportunity to study religious and

Pali studies at Wat Sai Moon, not far from where he lived much. And

he was ordained as a monk at the age of 21 years at Wat Khan Kaew

with Phra Kru Wat Sai Moon as a preceptor. Shortly therea er, Luang

Phor Kaew, the abbot, le the monkhood, so the posi on of abbot of

Wat Ban Guan was vacant. And then Phra Chan Kaew, the young monk

at that me, had to serve as abbot for Luang Phor Kaew.

206 207


100 Products 1000 Types

Sala, the artisans, the excellent artists

Pottery

700-Year Monastery

Fne Egg

Community Identity

208

Community Identity

Mae Hong SonMae Hong Son

Wan Dee Mo Hom

Sala Nai Coffee Popularity of Kruba Chankaew

CommunityIdentity

209


210 211

Mae Hee Sub-district, Pai District,

Mea Hong Son

Retrace to historical bridge Nature of the Hills

Please be invited to mineral bath Ra ing, Elephant trekking

Join crea ng culture Inimitable tradi on at Tha Pai

In 1939, a dispute arose broadly covering almost every country,

and all con nents and result in The World War 2. And later in 1941,

Japan declared war on the Allies, and moved his troops to set up base

in Thailand to transport food supplies and muni ons through Mae Hong

Son province in order to a ack Myanmar (A dependency of the United

Kingdom) in that moment. But with the diffi culty of movement along

a valley and Pai river, the Japanese troops took the people of Thailand

from various villages to hoe a route from Chiang Mai to Mae Hong

Son province with pay at rate of 50-150 baht/person/day. Meanwhile,

villagers in the other side of Mae Hong Son were hired to hand hoeing

abother path heading to Chiang Mai, both of which converge on the

bank at Ban Tha Pai Pai District. Then they jointly used elephants to drag

the large 30-inch-width woods out of the forest to make the bridge to

converge both sides of the Pai River together to become a historic path

and bridge of the war. In 1946, the World War ended. Japanese troops

retreated back and burned the wooden bridge. As the result, people of

Pai who ever used the bridge in conjunc on with the Japanese military

became inconvenient to return to travel by boat dug up of wooden logs

to cross the river, the local villager were accustomed to cross the river

by bridge. They worked together to build a new bridge to cross the Pai

River again. And in 1973, there was a major fl ood in August, resul ng in

severe damage to homes and farms. The fl ood swept away the bridge.

Then Pai asked for an iron bridge called “Navarat”, the original bridge

of Chiang Mai, which at that me was not used, to replace the wooden

bridge that was swept away by the fl ood. In 1975, the Nawarat Chiang

Mai Bridge was moved to be reassembled to reuse at Pai District, Mea

Hong Son. And in 1976, 1 year later, it was completed to become the

“Historical Tha Pai Bridge” nowadays. Tha Pai Village also has the nature

surrounded by mountains, rice fi elds and lifestyle of the locals that s ll

preserve the tradi on, customs and cultures that succeeding for long

me so that the descendants and next genera ons preserve and abide

by the tradi ons and those who visit will experience the cold weather

of sea mist in the morning and be dazzled with the colors of rainbow

from the dew on the grass touching sunlight late in the morning. They


212 213

will be relaxed by atmosphere of trees and mountains. During October

to February every year in the Tha Pai village, there also is another

phenomenal from the nature is “Tha Pai Hot Spring” fi rst discovered

by opera ng livestock farm and mining of Ta Pai villagers. At the me of

World War 2, this area was used as a camp for Japanese soldiers. Un l

the war ended, the Japanese soldiers retreated back. Then teachers

and students of Tha Pai School and Pai Vitayakan School co-operated

to develop this area to be a natural learning source and recrea onal

place. And there are 2 large ponds and other points which are springing

up all the me and cover a wide area. Some of them are at the high

temperature around 80 degrees Celsius. The surrounding area is a mixed

forest with abundance of mineral origin. Tha Pai Hot Spring is in the Mae

Pai forest in the upper le area of Mae Hee District to be reached by

taking Highway No. 1095 (Pai - Mae Malai). And when you arrive to Tha

Pai, turn right onto the Accelerated Rural Development Road of Ban Tha

Pai for a distance of 1.5 km, and turn right into the hot spring. There is

an ac vity of elephant riding in a unique style and mineral bath relaxing

for fa gue from travel. Besides, there also is the bamboo ra ing to visit

the nature at the Historical Tha Pai Bridge.


214 215

Moo 6, Mokjampae Sub-district, Muang

District, Mae Hon Son

Organic Black Dragon Tea

When it comes to organic black dragon tea, the fi rst thing to

be thought of is the day when travelled to Ban Rak Thai. Organic black

dragon tea is a good variety of tea popular among drinkers and those

who drank tea for the fi rst trial. The organic black dragon tea has the

taste that is smooth, mellow, and refreshing. When you drink it, you

will want to drink again and again. It is what locals of Ban Rak Thai are

so proud.

Background of the Organic Black dragon Tea

1. Harves ng is made in the early morning before sunrise only.

2. To harvest just 3 leaves on the top (It is treetop, not strong)

3. It is the wisdom of the community to bring the best out of

the tea that ready to grow, keeping nutrients at the top of tea. (Even

the worm also cries when climbed to the top but did not fi nd the

treetop.)

4. Growing at a height of 1,200 meters above sea level in the

cold weather all year.

Manufacturing of the Organic black dragon Tea:

1. Pick tea leaves and put it in a bamboo basket.

2. Leave them to air for 1 hour in a bamboo basket.

3. Keep turning the leaves in hands upside down to remove

water on the leaves.

4. When the leaves are dried, roast it in a pan by using low fi re.

5. While roas ng, they are enmeshed as a lump. A er roas ng,

separate them out and dry in the sun.

6. Put the tea leaves in a package.


216 217

Good Side of Tea / Charms of Tea.

1. Refresh and give you the energy to work

2. From a research, it can reduce cholesterol in blood.

3. Create incomes to the community

“The long journey of Division 93, life is as a novel. The narra ve

inducing to follow and research, which some s ll serves as a character

of this place, ready to recount the his legend of the brave warrior

drama cally “...................... Tar Lao Shi ...............”

Ban Rak Thai formerly was called Mae Au Mai, located at Moo

6, Mokjampae Sun-dictrict, Muang District, Mae Hon Son. As the area

of the village is in the mountains, surrounded by beau ful nature and

cool weather all year round, so Ban Rak Thai is a tourist a rac on

for both domes c and interna onal tourists to watch the nature and

experience a life style from a diff erent tribes in Thailand. It is retold

with word of mouth that this village is a Chinese Village, where the

former Chinese soldier, Division 93 “Kuomintang”, immigrated and

fl ed from the war from Yunnan province in southern of China since the

end of World War II, due to the poli cal confl ict in the country. As the

result, they had to retreat to avoid poli cal asylum into to the land of

Burma, Laos, Myanmar, Vietnam and Thailand border in Chiang Rai,

Chiang Mai and Mae Hong Son.

It is the last village before Thai – Myanmar border. The

popula on of the village is former Chinese soldiers of Division 93 during

the change of administra on into communists and they retreated to

se le on Doi Mae Salong, Chiang Rai. Some dispersed in Mae Hong Son

province, especially at Ban Rak Thai with support from the province as

a place of cultural tourism.

Haw Chinese culture whether the language, Yunnan’s food,

earth home, or even a “mule” to carry with goods side by side with

Chinese in their fi ght all along. Ban Mae Au Taiwan Tea have been

encouraged to cul vate the tea from Taiwan, selec ng top grade tea

to grow and sell in the village such as Ooolong tea, Ching Ching tea,

number 12 tea etc.


218 219

The weather is cold all year round. There is a large reservoir in

the middle of the village surrounded by mountains, and the beau ful

nature able to plant crops such as peach, pear, fl owers.

Mae Au Village or Ban Rak Thai is far away from Mae Hong Son

Province to the north, about 45 kilometers, the route with tourists both

Thai and foreign tourists throughout the year. When winter comes to

visit the northern provinces of the country, which is like a roof. You

can see the complex mountain range and mist sea in early morning,

exposure to extreme cold weather, watch the Chinese lifestyle, see

the tea harvest, watch a show of Chinese students, eat Yunnan foods,

shop Chinese souvenirs, try free tea t every shop, sleep in “Da Lao Shi

(headmaster) Ban Rak Thai Resort”. There are private rooms whichcan

accommodate more than 30 persons star ng from 600 baht per room,

2 non-private rooms which can accommodate more than 50 persons of

200 baht each, including hot water, TV, all units have a large reservoir

view. Call 089-5572258 to book a room with breakfast, coff ee, fresh

Chinese tea for tas ng from the farm free service and aff ordable price.

There are seminar service and ac vi es such as the fi shing and mule

riding. This is a pleasure of waterfront living with over 180-degree

view, “Beau ful home, Clear water, Among the mountain valleys, Cold

weather throughout the year”, and good tasty food, where you will

enjoy the perfect natural forests.

When it comes to tourism of Mae Hong Son, besides the

Longneck Karen, watching Mexican Sun Flower blooming at Doi Mae

Au Kho, visi ng Burmese temple, if you want to experience the real

nature, there are many paths that many of you have gone and come

back again because Mae Hong Son is the tourism resource. This me

we will take this opportunity to take you to go on the route of Ban

Rak Thi and learn more about Mae Hong Son. And you also will gain

experience from the real nature, you will fi nd the legendary in the past

of the Chinese soldiers, Kuomintang, the legend of ba les and great

courage, as well as to experience the lifestyle of 5 tribes of 7 tribes

here.

When winter comes, the northern provinces of the country,

which are like a roof of Thailand, you will see the scenery of complex

mountain range, Mist Sea in the morning, meet hiking trails close to

the nature, bath in hot springs and stream, watch a palace in the valley,

and be pleased with Mae Hong Son – Ban Rak Thai Route (well paved

thorough the route). Traveling began at the fresh-food market at 6:30

am. We had breakfast at the market includingporridge, Tai Yai foods,

read newspapers, then set off to the north by road number 1095,

stopped to worship Wat Par Aung, the oldest temple of Mae Hon Son,

then went more 9 kilometers to Ban Pang Mu, the tradi onal village

where Shan Kale had stayed before establishment of Mae Hong. We

watched sesame oil produc on using tradi onal yoked ca le, free of


220 221

toxins, then watched the process of bean making products of Tai Yai.

And then con nued going along the route 1095 for 3 km, turn le at a

crossroad and take the road number 1004 Ban Kung Mai Sak - Ban Rak

Thai, moved further 5 kilometers to reach Ban Mae Sa Nga to visit the

hot springs, mud heaping, shop the unseen souvenirs at the Unseen,

the only one of Mae Hon Son. Then we moved for the next 8 km to

Huay Karn Village, and watched lifestyle and shows of Pa-O people.

Con nued going for another 2 kilometers, watched lifestyle of Red

Karen at the Ban Top Sok, bought honey, the best product of Mae

Hong Son for souvenir, con nued going for another 2 kilometers to

Pha Sua Waterfall, rested and relaxed at the waterfall, then began to

explore the nature up to mountain for another 5 kilometers to Pang

Tong Palace and visited a fl ower garden, wildlife , barking deer, gers,

birds, bears, buff alo, etc., gave some gi s to the kids who stayed at

the Romklao Pang Tong School, and visited the Palace of Residence.

Then moved for the next 8 kilometers to the Ban Roum Tai (Pang Ung),

which is a beau ful nature, sightsaw a place for working of the queen

and relaxed, then went back to Ban Na Pa Paek. Then we traveled

further along the road number 104 about 7 kilometers to reach our

des na on, Ban Rak Tai, the border of Siam at Ban Rak Tai. Watched

lifestyle of Yunnan Chinese, tea collec on, stayed 1 night at the Ban

Rak Tai, ate Yunnan foods, watched the performance of Ban Rak Thai

young people at the night, exposed to cool weather, no need to turn

on an air-condi oner but covering with blanket all night long. We

experienced mist in the morning, had breakfast, rode on horse to

see the tea orchard, took some photos at the border, watched the

exhibi on of the Great Legend of the Chinese’s soldiers Kuomintang,

watched an underground prison, watched children of Ban Rak Tai

School, bought souvenirs, bought good tea, took photographs in the

dress of the Yunnan Chinese as a memorial, and returned back. What

you have to bring for this trip are a sweater and a camera and then you

will never forget. We recommend you these Yunnan restaurants: Da

Lao Shi Rak Tai resort, Ar Niang Restaurant, Jee Lee Restaurant, And Khi

Ma Ja Ta. Wish you enjoy the trip here.

Da Lao Shi


222 223

Pha Bong Sub-district,

Muang Mae Hon Son District, Mae Hon Son

Huay Sua Thao Village is where Red Karen and Padaung Karen

Long Neck Karen people live. It is located at Moo 8, Pha Bong Sub-district,

Muang Mae Hon Son District, Mae Hon Son, away from the city about

11 kilometers.

Originally it was located at Ban Mae Suai Ou. Later, it was moved

Ban Mak Kao Yon (Ma Mui) and Khun Huay Dua, Ban Mahin Luang

respec vely. The reason why it was relocated is because of the shi ing

cul va on. And later in 1977, the government established the village

of Huay Sua Thao with the people of Ban Khun Huai Dua, Ban Mak Kao

Yon and Ban Mahin Luang gathering to se le down at the new village,

Ban Huay Sua Thao. The reason for the name of Huay Sua Thao is due

to a story saying tKub hat originally, this region was heavily forested and

was a habitat of wild animals, and there was an old ger, tKub hat o en

came to lie down in the brook. So, this brook was called by hunters as

“Huay Sua Thao (Old Tiger Brook)”.

And in 2003, with the royal thought project on establishment

border guard village to prevent trespassing Thai boundary, the locals

of Ban Huay Sua Thao were separated to set the new village, far 8

kilometers from Ban Huay Sua Tao, called Mae Suai Ou Border Guards

Village near the border of the Republic of the Union of Myanmar, only

3 kilometers and there was a base of opera ons of Long Neck Karen

minority (Currently popula on of Mae Suai Ou 28 is households).

Geography in general of Ban Huay Sua Thao is the mountain

looking natural, surrounded by abundant lush forests. To enter Ban

Huay Sua Thao, pass a brook made as a diversion weir, totaling 12 weirs.

Traveling through them is easy in the dry season and it will be diffi cult

in the rainy season due to fl ooding

At the North: it is adjacent to Ban Sobpong

At the South: it is adjacent to Ban Huay Pu Kaeng

At the East: it is adjacent Tha Pong Daeng Center (As the Royal

Thought Project)

At the West: it is adjacent to Ban Mae Suai Ou, next to the

Republic of the Union of Myanmar (Long Neck Karen minority).

Popula on is Red Karen and Long Neck Karen (Kayan / Padaung).

At present (August 2014), a total popula on is 836 people and 148

households.

Career:

Most people are farmers,

followed by general contractors,

r i c e fa r m , o rc h a rd s , r i c e

planta on, tobacco, produc on

of products within the village to

sell as souvenirs to tourists, most of which

are Karen woven fabric, silver bracelet, necklace, basketworks, Kub

hats, jewelry of longneck Karen in various forms, CD of songs sung by

,

,

st of which


224 225

longneck Karen people, seeking forest

stuff s such as honey and fatwood to

be sold, local products such as coarse

rice and peppers. In addi on, there are

also products ge ng from other places

to be sold, such as clothing, bedding,

bags, pen socket, Hill tribal dolls, and

auxiliary occupa on in the winter, tKub

hat is, tour guide for elephant riding,

trekking and so on.

Mostly they are Buddhists but

also have the belief about ghosts. There

are spiritual rites held regularly. And

some are Chris ans. Currently there is

a temple built in the village so tKub hat

the villagers can go to make merit, listen to sermons every Buddhist

holy day.

The tradi on of Poi Ton Tee tradi on or Ton Tee Spirit Feas ng

called Ilu and Ton Tee spirit making called Boiluse are prepared for a

feast of the spirit which is believed to enhance community well-being

and unity in the village. The off ering includes 1 pork, 2 chickens and

white wine (fermented, dis lled alcohol). This is held in April of each

year, taking 5 days 5 nights with ac vi es such as dancing on the last

night un l dawn. At about 6 o’clock in the morning of the next day, they

will help raise Tee pillar in place, which is done one pillar per year only.

A er raising the pillar, the ceremony is completed.

Poi Khao Tom Tradi on is a tradi on of feast of grandparent

spirits and guardian spirit for peacefulness and happiness called

Phudikhli. There will be cooking glu nous rice steamed in banana leaf

every household in September of each year, taking 5 days 5 nights. In

a tradi on, men will dress up with costume of housewives. Or some

may dress up as Negrito or dress up like ghost to look spooky in order

to chase the evil spirits away from the village; they will light a fi re on

Kiang trees and dance. There will be dance performance 5 days 5 nights

at the ceremony; the ceremony will be held in the morning at the house

of the leader or shaman; the most honest man is selected to light a fi re

in cooking the steamed glu nous rice, wrapped in green leaf; And they

will use chicken bone to cast lots on livelihood, etc.

In Feast of Brook Spirit or Water Spirit called Buai To Se, pig’s

head and entrails are used in the ceremony. A er feas ng, the pork is

shared among people in the whole village, except for the pregnant one

not allowed ea ng the pork because they believe tKub hat this will cause

diffi culty in delivery of birth, and the shaman in the ceremony of Poi

Ton Tee (which must be a diff erent person) also is forbidden in ea ng

pork of this ceremony as well.

Dressing for men nowadays is like other people in Mae Hon

Son. But in the tradi ons and fes vals, men will dress in black fi sherman

pants (Formerly they use the red one woven in the village), white long

sleeve shirt with a red turban. The woman will dress in a red-black

Karen shirt, red-black tube skirt with turban. For the dress of women

(Longneck Karen or Kayan), they will will wear white sack-shaped shirt

with v-shaped collar, long to hips, and short tube skirt, black color,


226 227

short at knee, wear brass ring

at calves, wrap with cloth from

below the knee to the ankle, put

7-8 aluminum bracelets on their

wrist, but 3 bracelets for a girl. For

their hairstyle, they have bangs

and wear hair in a bun or colorful

turban. The children o en have

short hair and put brass ring on

neck and color cloth under their

chin against abrasion. Pu ng on

the brass ring on neck of a young

Karen will start from the age of 5-9

years, with a ceremony performed

by a shaman of the tribe. Before

pu ng on, they will use chicken

bone in predic on to determine

the best auspicious me. Originally

it was said tKub hat women pu ng

on brass rings had to be the one

born on Wednesday, falling on

the full moon only, and had to be the pure Kayan women, not mixed

with other tribes. If they did not put on the ring, they will be expelled

from the tribe without help or cut off from tribe, which would cause

embarrassment.

Most of them speak Red Karen. Today they can speak some

na ve languages of Mae Hon Son, such as Shan language, Kham Muang

language, including Thai language in communica on.

Weaving household appliances such as wicker baskets, baskets,

bins, Kub hats and others-The one who is capable of this area is Mr. Ri

Buranawanasai.

Weaving of apparels and utensils such as shirts, bags, sarongs,

bedspreads, etc- The one who is capable of this area is Mrs. Kumae

Kaewaramying.

Tradi onal dance in Karen style- The one who is capable of this

area is Mrs. Phongsri Kaewaramsri.

Sword dance- The one who is capable of this area is... Mr. Kue

Kub hathaiso phol

Tourism: hill tribe home Karen of Longneck Karen, long-ear Karen

and Red Karen; riding on elephant to watch the nature; watch tradi ons

and cultures of the village with the village community as tour guides.

The elephants’ owner is Mr. Khe Phukia hanachai who had a concept

to extend the tour taking a path from Huay Sua Thao to Ban Mae Suai

Ou, which is approximately 9 kilometers of hiking trails. There will be a

point view of Yamo Doi tKub hat the tourists can see Myanmar clearly,

homestay to accommodate tourists, and provision of tradi ons of the

communi es. And travelling from Mae Suai Ou to Ban Nam Pieng Din

takes only 6 kilometers.


228 229

LampangLampang

CommunityIdentity


230 231

Muang Pan District, Lampang

Kew Fin where Dok Seaw bloom Chae Son na onal park

Famous hot spring Beau ful tex les with natural dyeing

Respect Si Laung Pagoda 200-year royal cabinet rice of Dee

homestay

“Sri Don Moon, Good brown rice , Good leadership, Strong women

group, United in hand cra s, Renowned in natural-dyed tex les”

History of Mon River tex le (Mon River Chae Son Group)

Mon River is a source of Chae Son Waterfall, an a rac on in

Lampang and a large blood that sustains the lives of people in Sri Don

Moon and nearby villages since ancient me. Villagers living in the Mon

River have a way of life that is bound to this river from the past, such as

co on farming for use as apparel, which requires watershed of Mon River

as a source for cul va on and then get a crop yield to be woven into a

garment used within the family, and also to convey to next genera on.

Currently residents of Sri Don Moon s ll are bound with Mon

River, feeling grateful for this river. To show their gra tude to ancestors,

they were inspired to bring the wisdom that has been inherited, blended

with the modern concept to emanate on the cloth woven into the Mon

River tex le of Sri Don Moon.

For the fabrics dyed with natural dye, the more their color is

faded, the more they are beau ful. Ancient people tailored the dyed

fabrics into a shirt and then soaked in water and used wood to beat un l

fl uff y. The more it is old the more it is beau ful. Based on individual

use, they might switch between light and dark colors anywhere, but it

s ll looks beau ful.

The charm of natural dyed tex les is that each of them is unique

and the one and only in the world. Each color is from the folk wisdom

and benefi ts of plants around. Some tree species are rare or even

become ex nct. Then some natural color, not only the beauty, but also

help maintain the quality of the fi ber as well. The use of natural colors

should be used with care. Ending with strong natural color is not good.

If you know how to use these fabrics, they will be long las ng.

All stages of the fabric must be performed with inten on. When

everyone is happy: the co on farmers remove co on seeds out; the

spinners arrange the co on yarns into thin and beau ful ones; the dyer

stained with pleasure; the fabrics are starched to be easier to weave; the

weavers and seller keep smiling, and then the fabrics are more valuable

to those who wear.

The natural dyed tex les are versa le, able to be processed in

various forms such as clothing, curtains, tablecloths, bedding, scarves,

shawls, towels, hats, bags, shoes, and could be applied to process by

yourself.

Good test brown rice

- Non-toxic rice cul vated and produced in the community.

- Made from natural organic products.

- The water used in the cul va on is of the natural source with

abundance of water.


232 233

Good leaders

- Give precedence to the community.

- Help and encourage people in the community to increase

income.

Strong Women Group

- Women in the community have strong rapport with self-

devo on and generousness.

- It is a source of working capital for the community, transparent,

and returns profi ts to members in the community.

Skilled Cra s

- Basket of eggs

- Natural dyed fabrics with unique pa erns as iden ty, awarded

in 5-star level from the 2003 to the present

Renowned in natural dyed tex les

- There are a variety of natural colors, for example:

Green from Anogeissus acuminata

Brown from Burma Padouk shell

Purple from Lac

Orange and achiote seeds

Note: the light/ dark level is up on your crea ve mix.

Mon River is a source of Chae Son Waterfall, an a rac on in

Lampang and a large blood that sustains the lives of people in Sri Don

Moon and nearby villages since ancient me. Villagers living in the Mon

River have a way of life that is bound to this river from the past, such as

co on farming for use as apparel, which requires watershed of Mon River

as a source for cul va on and then get a crop yield to be woven into a

garment used within the family, and also to convey to next genera on.

The charm of natural dyed tex les is that each of them is unique and

the one and only in the world. Each color is from the folk wisdom and

benefi ts of plants around.

All stages of the fabric must be performed with inten on. When

everyone is happy: the co on farmers remove co on seeds out; the

spinners arrange the co on yarns into thin and beau ful ones; the dyer

stained with pleasure; the fabrics are starched to be easier to weave; the

weavers and seller keep smiling, and then the fabrics are more valuable

to those who wear.

Treatment: Wash by hand and dry up in the shade

Manufactured by: Narm Mon Chae Son Group, North Chae Son

Village, Moo 2, Chae Son Sub-district, Mueang Pan District, Lampang

52240

233


234 235

Chae Hom District, Lampang

Khao Kam of Muang Mai Unusual-pa ern rice boxAll fl owers are beau ful Prospering in culturesPha Dang, Doi Arnmar Worshipping Pha Ngum Charng MooAll younger genera on support Precious an que place

Muang Mai is a sub-district of Chae Hom district, Lampang

under administra on of the Muang Mai Sub-district Administra ve

Organiza on (SAO). Its topography is undula ng foothills and plains of

the fer le foothills with boundary adjacent to

North: adjacent to Ban Sa Sub-district, Chae Hom District,

Lampang

South: adjacent to Ban Dong Sub-district, Maemao District,

Lampang

East: adjacent to Ban Aon Sub-district, Ngao District, Lampang

West: adjacent to Ban LangSub-district, Muang District,

Lampang.

As they have agricultural lifestyle, relying on each other between

humans and nature, therefore, they u lize natural materials such as

bamboo available plen fully, which was originally brought to the shelter.

But at present, it has been developed to become a rice box with woven

pa erns which mimic the nature available, such as pa ern of a running

stream Pa ern of vines, forest, etc. It also has a stained bamboo from

seeds of ebony tree causing black color, durability, and a pa ern that

is iden ty of the area. It is 100 percent safe from chemicals so that it

currently becomes popular and an exported product of the community.

And later, they developed more products by using the crop seeds that

are widely available in the region, including s cky rice in both white

and red color, grown on both plain at hillside and on the hill (rice). But

the most unique one is Red Brown S cky Rice (Khao Kam) grown on

the hills (upland rice) to yield only one me per season in a limited

amount, outstanding on the beauty of slender grains and so aroma

of the grains, sweet and good taste, and that the longer it is stored (old

rice), the more aroma c, so er, and more sweet it will become. As the

result, the price of the Red Brown S cky Rice (Khao Kam) is higher as

well. This opposes to other types that the longer it is stored, the less

price and quality it will get.

Every year, tradi onally it is customary to worship the ancestors

who have passed away and the wild spirit through the holy thing of

community, Chang Noi guardian spirit, Phu Kha guardian spirit, Pha

Bang guardian spirit and Chang Moo guardian spirit that are placed at

the north (elephant statue) and the south (horse statue) of the village

to protect the people in the community to be peaceful, get good yield

of foods andseasonal raining. It allows the descendant to return home

to a end this ceremony every year. There are ac vi es of aff ores ng

and dams to conserve the water source and forests as well

What indicates that you have arrived to Muang Mai is Doi

Phadang appearing markedly high due to the color of the red cliff s.

Thetale from ancient says that Chao Phor Pha Bang fought against the

enem but he had not won, make himself angry. So, he ordered the


236 237

soldiers to take the betel nut juice to paint the cliff s in red in order to

in midate the enemy. So, it is known Doi Phadang (Red Cliff ).

The Doi Arnmar (Saddle Mountain) is the mountain located in

south of the community (horse statue) because originally this areas there

were a lot of horses raised. It is presumed for using in the government

in the past because horse riding was the main vehicle for travelling so

that it is called “Lampang, the Horse City”. But the reason why this area

is called by the community as “Saddle Mountain” is because the ski sh

horse a acked people to die and get injured more than 125 people.

Finally, Doi Pha Ngum is a cave that is on highland. Originally, it

was a place for prac ce of the hermit and pilgrim seeking peace place

because it is far away from people, suitable for dharma prac ce. But

nowadays it is a place for people to keep bat guano in the community to

be applied to agricultural crops and sell to make money for the family.

This area is be developing to be a new des na on in Muang Mai Sub-

district as well.

236

Descrip on: Lunch box made of bamboo available plen fully

in the area through the process inherited from ancestors, obtained by

mimicking the natural pa erns, such as pa ern of a running stream

Pa ern of vines, forest, etc. It also has a stained bamboo from seeds of

ebony tree causing black color, durability, and a pa ern that is iden ty

of the area. It is 100 percent safe from chemicals.

Descrip on: Red Brown S cky Rice (Khao Kam) grown on the

hills is called upland rice, yielding only one me/ season in a limited

amount, outstanding on the beauty of slender grains and so aroma

of the grains, sweet and good taste, and that the longer it is stored (old

rice), the more aroma c, so er, and more sweet it will become.


238 239

Wang Nuea District, Lampang

“Let’s see the murals of Wat Ban Koh

And eat Phaya reeds of Wang People”

Phaya reeds of Wang Nuea Never bored, never to be forgo en

Excellent intelligence causing a be er memory

Wat Ban Koh is located at 55 Moo 6 Wang Sai Kham Sub-district,

Wang Nuea District, Lamphang. With the age of 70 years of the pain ngs,

it makes many pain ngs decayed and worn out due to natural causes,

and insect infesta on. So, it is a ra onale of the “Wat Ban Koh Murals

Conserva on Project” funded for restora on in 2005 by the United

States Ambassador’s Fund, which faculty of teachers of Chiang Mai

University and Naresuan University Phayao Campus or Phayao University

is the current proposer of budget. The pain ngs in the temple are inside

and on the wall in front of the temple, which tell stories of the biography

of Lord Buddha: Phrommachak, Tamiya, Vessantara, Phra Malai Helps

the Earth, and Stone Swan which are Jataka (tales of the lord Buddha’s

former births) and Apocryphal Jataka or folk tales based on the Jataka.

A painter is Luang Phor Kham Por Udnun, the priest who studied from

the palm-leaf manuscripts and then paint with his own imagina on,

using natural colors to paint as follows: red color coming from jequirity

beans or the red stones in a river polished to get the red; blue coming

from indigo used to dye cloth; yellow coming from bark of Teng three

(Shorea obtusa) of turmeric and yellow stones in the river polished to

get the yellow; black coming from dry ba ery and carbon on pot. For

durable paint, rubber of Kuk tree (Northern language) is used to mix

with colors by shaving off the outer bark of the Kuk tree and then put

the inner bark in the clay pot (Sao Pot) for boiling and s r throughout

the day un l s cky, then mix it with each color in a small container and

add water to prevent the paint stuck to a paintbrush. For some brush,

use bark of jute to beat and then paint. The murals of Wat Ban Koh are

the ones that won the Best Mural Art Conserva on Award 2008 in type

of sacred place and temple at Dusitdarai Bangkok and won the Lanna

Architecture Conserva on Award 2009 in type of Lanna architecture of

Chiang Mai

An important iden ty of Wang Nuea People is ea ng Phaya

reeds bringing the Paya reeds that grow along the Wang River to cut into

segments of about 3 inches, pour honey inside, and spell to the reeds

with honey called Arjinjam Payapanya, the magic honey. Ea ng the Phaya

reeds is a ceremony held every year on Songkran days at Wat Tung Ha,

Wang Sai Kham Sub-district, Wang Neau District, Lampang. Through this

ceremony is believed increasing an ability to learn and remember, and

also be brilliant in oratory. It is a charm of popular ar sts or actors as

well. Those who like to eat the Paya reeds are priest, preacher, children

who seek learning academic ma ers and incanta ons, ar sts, especially

Thai musicians or folk song singers, allowing them have good voice and

intelligence.


240 241

It requires pu ng palms together to saluta on and praying. For

women, hold the reeds in le hand, and men, hold the reeds in right

hand. Then suck the honey out the reeds, then bites it into segments,

and then throw it across the head to the back and do not look back.

Also, when it comes to ea ng the Phaya reeds, only Wang

Nuea people are required to do that since they s ll have this wisdom.

So, anyone organiza on interested to eat the Phaya reeds have to visit

Wang Nuea. So, ea ng and produc on of the Phaya reeds in this area

is s ll extant and worthy for conserva on and crea on to become a

fes val of Phaya Reeds ea ng to be well known to tourists and people

in general. Currently Wang Sai Kham Sub-district, Wang Nuea District

has seen the value of the Phaya reeds ea ng which can be dis nguished

from as an iden ty that Wang Nuea people can make a great fes val

called Phaya Reeds Ea ng to be held during Songkran days of every

year. This campaign will begin 2015 and it is hoped to be the area that

has received considerable a en on and publicity ac vi es to create

prominence as the iden ty of Wang Nuea in the future.

Locals are helping to make Phaya Reeds Phaya Reed Honey Incanta on Rite


242 243

Phaya Reed Honey Incanta on Rite Bowls for Phaya Reeds Incanta on Rite


244 245

Phaya Reed for Selling to Those who are interested in

Phaya Reed Honey


246 247

Chao Phor Phaya Wang(Guardian Spirit)

Wat Ban Koh

A Wall of Wat Ban Koh

Phrommachak riding on an elephant to reconcile Ms. Sisa


248 249

Horaman went down the ground to meet Horayi, his child, and fought each other and fi nally he knows the truth.

Parents went to see Phra Temi who be ordained as a hermit

in the woods.

Indra tried his wife

H t d th d t t H i hi

Pw

Wang Kaew Waterfall


250 251

Moo 6, Hang Chat Sub-district, Hang Chat District, Lampang

“Lanna Knife Kham Dang Wisdom”

An originator of bladesmith is Por Noi Aoot, whose former

surname was Dang Kaew Kham. The bladesmith products are knives

used in the kitchen, mowing grass, and cu ng trees. The rotary blades

of train were used to make chopping

knives. The blade smithing was found

since Tip Chang period, star ng from

Nan Maet, Nan Thip Chang, Nan Dang

ordinate as monks in Wat Kam Dang

took steel tracks from railway to burn

and beat and grind un l it was sharp

as a knife. Later, the ruler-like 1-m

German steel bar was used instead of

steel tracks diffi cult to fi nd. Later, there

were more cars into the city, thus they

used the car’s suspension instead.

Kam Dang Village is well-known

as the village of ancient blade smithing,

and may be said to be the only village

g y

in Lampang that has maintained the

iden ty of ancient knife smithing

succeeded form the ancestors for

a half century. Reputa on and skill

of knives smi hing are pervaded

among knife lovers so that this

village itself has become a source

of knives that outsiders come in

and buy the excellence knifes every

day for several decades the loud of

bea ng never stop from the village.

This is a story of men who has the

spirit and courage of knife making

at the Kam Dang Village, Hang

Chat District, Lampang. Kam Dang

Village is well-known as the village

of ancient blade smithing, and may

be said to be the only village in

Lampang that has maintained the

iden ty of ancient knife smithing

succeeded form the ancestors for

a half century. Reputa on and skill

of knives smi hing are pervaded

among knife lovers so that this

village itself has become a source

of knives that outsiders come in and

buy the excellence knifes every day. Mr. Boonton Si paisan, the former

rice mill owners, is another one who loves the charm of a bladesmith.

He owns one of the three remaining furnace and s ll insists to do the


252 253

bladesmith career un l his death. He told about the past “When I was

a child I already saw his father and grandfather forge the knives. Those

days, people of almost every home performed blade smithing. It is

around 50 years ago. A er fi nishing the farm jobs, the villagers backed

to smith knives. But through these years, since a furniture factory was

set in the village, the villagers turned to work in the furniture factory,

remaining only few people who do blade smithing and remaining only

3 furnaces in the whole village. For those who are good skilled, there

remain less than 10 persons…” The knife smithed from the Kam Dang

furnace is considered the one of professional class with elaborate. As

a result, the knives made from Kam Dang Village have been popular

among many foreigners.

252 2 3


254 255

Chae Hom District, Lampang

Chae Hom, the city of merit Warm with cultures

Inimitable crab chili sauce Abreast with vegetable juice

Five-star kni ed fabrics Nong Nao of Chae Hom

In Chae Hom district, there are important temples: Wat Pha

Daeng Luang, Wat Si Luang. Wat Pha Daeng Luang formerly was called

Wat Pa Daeng Luang under jurisdic on of Wat Pa Daeng Luang Chiang

Mai. It was presumably built around the 18th Buddhist era by King Kham

Daeng, the ruler of Phukamyao (Phayao) sending “Kham Lu”, the ar san,

to join building the temple as a carver cra ing Naga Ton (Khan Tuay)

together with Chae Hom ruler. In those days, Chae Hom was a Panna

of total of 36 Panna of Phayao. The area around the temple consists of

a main pagoda at the end of temple. The temple was restored in the

past. At the temple entrance, there are pillars of double swans. Ubosot

is located in the south of the temple rebuilt over the old Ubosot, where

a pair of stone boundary marker s ll appears. Hall and Bell Tower are in

the southwest of the main pagoda. There are over 500 bundles (Phuk)

of Palm-leaf manuscripts in Wat Pha Daeng Luang inscribed from the

year 1720 to 1947, which are in the period of Abbot Figure 1 - Figure

8. For Phra That (Pagoda), it is a pagoda-shaped forma on bricked and

cemented with square base, 14 m long for each side and 17 m high.

The open space of the pagoda is 30 m long for each side. It is the art

of combina on of Phayao and Sukhothai 12-indented corners on Ruan

That (important part of a stupa) as octagonal bases arranged by 3 ers.

From the octagonal bases to the top of pagoda, it is overlaid with gold.

It s ll is unknown when this pagoda was built. Preliminarily, an ancient

construc on was found as a mound. A er it was excavated and found

its age is about 600 years at least. It cannot be assumed if it is a building

or monk’s residence. Now, the Fine Arts Department has registered in

2013 as a place of learning for Wat Pha Daeng Luang.

A craved Buddha image ini ally was found as a golden teak log.

It was discovered on 9 December 1996 at the le side of Wang River. It is

about 16 feet (8 meters) long and about 40 inches (1 meter) wide, aged

about 100 years. Later, in 2009, residents asked for permission from the

abbot to carve a reclining Buddha image and contained the relics which

were given by the current Patriarch. The important tradi on of Wat Pha

Daeng Luang are Phra That (relics) bathing tradi on on the 15th day of

waxing moon of 8th lunar month every year falling on Vesak Day; Tang

Khao Som Tor tradi onal held on the end of Buddhist lent.

History of Wat Si Luang: It is situated on the le bank of Soi River,

established before 1689. Its area was provided by the royal grant in 1941.

From discovery of Palm-leaf manuscripts inscribed in Lanna le ers of Wat

Si Luang, they found the old palm-leaf manuscripts, transcribed some

of Drama contents, and wooden plates carved with Lanna alphabets.

The palm-leaf manuscript inscribed with Lanna le ers wri en over the

three worlds and Kruba Khampheerapanyo manuscript inscribed on

wooden plate are not the same one. Their ages are diff erent about 100

years. He stayed during the Buddhist Lent at Wat Si Luang Luang. And in

1696, he moved to stay during the Buddhist Lent atWat Ban Pong (From

1689 to 2010, Wat Si Luang was built up to 325 years ago) governed by

Phra Khru Siripoonyaphirat, the abbot. From 1980 to the present, Phra

Chao Thong Thip has an important Buddha image as Phra Chao thong


256 257

Thip which is respec ul for Chae Hom people.

The vegetable juice of Nong Nao of Chaet Hom District, Lampang

Province, has been inherited from their predecessors, which is related

and relevant to way of life of the community to adapt and improve the

quality of life under the prac ce of philosophy of His Majesty the King

guiding living by emphasizing suffi ciency economy to be stable and

sustainable.

Vegetable juice is a valuable folk food, contaminant-free, clean,

and tasty of the North. It is made from turnips. This is a wisdom ancestors

has passed on their descendents from genera on to genera on of Ban

Nong Nao, Chae Hom District and a folk wisdom to apply vegetables for

cooking such as boiling, blanching, pickling, etc., but it would not be

eaten every day. They pickle vegetables, slice the vegetables, add salt,

add cooked rice, then ferment and expose to the sun for a couple days,

then bring them to cook to get good taste with high nutri onal value and

nontoxic. Slice it then add salt, add rice, expose to the sun as well, but

it is less than, called Khi Jang (elephant dung) vegetable juice, which is

made as chili paste. It cannot be made in large amount since it cannot be

stored for long me. Use the vegetable available much by preserving the

vegetables to make vegetable juices, but it can be stored for long me.

This helps solve the problem of having a lot of vegetables (no market,

resul ng in low price). This was tried doing in the household and then

became a local cuisine. Later, it became more popular. So, it is widely

known in the North since it is a local cuisine from folk wisdom popular

for ea ng. This is now well-known because the program “Looking the

North” came to fi lm for news and broadcast in the program a Tale of

Northern People via TV, Channel 11, as a live program at Ban Nong Nao

and Ban Sa Sub-district on 10 and 13 July 2012.

The origin of making of vegetable juice is unclear who ini ated

or invented and when it was fi rst made. This is because when the author

also was born, parents already had made it for drinking and it has been

inherited un l today. As the author is afraid that the knowledge of

making this vegetable juice might be lost, so the author thinks that we

should preserve and develop the products to be be er and create new

packaging to be be er and survive along with the Chae Hom people,

especially vegetable juices of community of Moo 8, Ban Nong Nao – Ban

Den, which are high nutri ve, clean, tasty, storable for years without

preserva ves, able to make as chili paste to eat with pork cracklings or

salt pork or spicy salad with ant eggs. It has no addi ves. Most of all,

it can be cooked for a variety of cuisines. Anyone who visits Chae Hom

without tas ng the vegetable juice, especially the one of Ban Nong

Nao-Ban Den, is not considered having arrived Chae Hom.

At this point, many of you may have heard and tasted some

vegetable juices and vegetable chili paste, especially the elders who

like to eat, because the vegetable juice is a tradi onal food surviving

together with Lanna people over a long me, available to eat all year

round since the vegetable juice of Chae Hom can be stored all year

round. This can be cer fi ed since it passed a research by professors and

students of Lampang Rajabhat University who came to research for toxic

vegetables used to make the vegetable juice.

As lifestyle of the Chae Hom people is a kind of brotherhood

with main occupa on as farmers, and during the farming, there are a lot

of crabs which o en damaged rice of the farmer, bringing about poor

quality of rice yield, so Chae Hom people thought the idea to store a lot

of crabs for a long period and fi nd the way to preserve them by pounding

the crabs to be fi ne and squeezing to get crab juice into stew pot every

day in amount considered as appropriate or need of each family because

it can be stored for years. Those who taste it usually are a racted. So,

Community Identity Community IdentityC y

it is widespread as a symbol of Chae Hom. This might say that anyone

visi ng Chae Hom without tas ng the crab chili sauce is not considered

having arrived Chae Hom.

Equipment

- Pot

- Mortar

- Sieve

- Ladle

- Firewood

- Ashleigh

Method

- Wash the stored crabs thoroughly.

- Cut lemongrass leaves, galangal leaves into fringe.

- Pound or blend them thoroughly.

- Squeeze to get the juice and leave it for one night.

- Put the crab juice into the pot on the stove.

- If the crab juice you obtain is li le, add to meet your demand.

- Boil or simmer it done to a turn. When it cools down, put

into container or package for selling.

The origin of Kai Fa Phaya Lue Crochet:

Crochet fabric of Ban Nong Nao is a wisdom inherited on crochet

from Ms. Bua Kham to her daughter, Miss Lamduan Phongnikorn. The

kni ed fabric with outstanding iden ty of the group is Kai Fa Phaya Lue

Crochet.

Defi ni on:

- Phaya Lu is a ruler who ruled and guarded Chae Hom in past

and has survived today.

- Crab is a symbol of Chae Hom; chicken is a symbol of

Lampang Province and year of birth of the group president.

- Chains represent a harmony among members of Kai Fa Phaya

Lue Crochet Fabric Group, mee ng standards, CPS No. 195/2546

Hall of Wat Pha Daeng Luang Pagoda

Inside the hall

Ingredients of divine rice

Divine rice ready to serve

Divine rice stirring Monk praying for putting the eyes into an image of Buddha

Phra That Bathing Tradition (Pagoda)

Ancient Ku (Construction) Craved Buddha Image

258 259

Community Identity Community IdentityC

Wat Si Luang

Crabs for making crabchili sauce

Instant Crab Chili Sauce

Instant Vegetable

Hall of Wat Si Luang

Food including crabchili sauce

Vegetables to makevegetable juice

Juices Knitting

Phra Chao Thong Thip

Crab simmered it doneto a turn

Vegetable Juice

Kai Fa Phaya Lue Chochet

LamphunLamphun

CommunityIdentity

260 261


Muang District, Lamphun

Range of the big cassia trees Environmental care

Respect the city boundary pillar Renowned in Culture

Beauty of Hang Na Jao Step into “Umong Lamphun”

Umong Sub-district Municipality, Muang District, Lumphun

is a local administra ve organiza on with an area of approximately

20.9 square kilometers, boundary of which is adjacent to Sarapee

District, Chiang Mai. It is classifi ed as a border of Lamphun. Most of

its popula on is farmer, especially Longan farmers and those plan ng

backyard gardens. Its society is semi-rural and semi-urban society due

to easy transporta on between Chiang Mai and Lumphun.

So, change of its culture or economy, varying to condi on of the

current society, is made rapidly as well. An important aspect is that its

tradi onal cultures have been forgo en or le . Another consequence

is that natural conditions were changed and severely affect the

environment.

As Umong Sub-district Municipality has been aware of the

cultural and environmental issues, then it organized a variety of ac vi es

of cultural and environmental preserva on. “Umong Global Warming

Reduc on Center” is a center collec ng folk cultures in its en rety,

collec ng livelihoods of locals for study since the livelihoods arranged

to show for study have no impact to the nature and environment.

There is also a content of knowledge about the greenhouse eff ect

directly caused by human ac on. It shows how each day mankind has

been destroying the nature and environment. And this will be a case

study for comparison between current lifestyle and tradi onal lifestyle

maintaining local cultures. It is expected that the “Umong Global

Warming Reduc on Center” will be the center that provides empirical

knowledge to all who have visited. When you enter into there, you

will get educated both the tradi onal cultures which are beau ful and

simple and current livelihood destroying the nature and environment.

The expecta on is that “our world will be happy with beau ful culture

and living not impac ng the environment. This will be vital in making

the world livable and sustainable.

262 263


To no ce if you have arrived the Umong Municipality, if traveling

from Chiang Mai taking the old route Chiang Mai – Lamphun, when you

no ce that there are no more rubber trees along the way and you are

going into the zone of the cassia trees, it means you have accessed to

the Umong Sub-district. In par cular, at the border separa ng Sarapee

District, Chiang Mai and Umong District, Lamphun, there is a city pillar,

which is respec ul of people of both provinces. Most of travelers who

pass the city pillar make a respect by honk a horn. The history in brief

tells that the area where the Chiang Mai –Lamphun City Pillar Shrine is

the area where an abandoned temple called “Wat Nang Liao” is located.

At present, it s ll appears ruins of bricks and mortar remains of the

walls of the temple and pagoda temple which are about 1 meter deep

underground.

The Umong sub-district municipality is the one giving precedence

to culture and environment. This can be seen that Umong Sub-district

has organized ac vi es maintaining good cultures persistently, such

as Ping Hang Culture Inheritance Fes val, Lamphun Sausage, religious

events, etc.tc.

264 265


And it emphasizes on simple livelihood consistent with

the tradi onal livelihood such as conserva on of tradi on houses,

encouraging preserving large trees, and plan ng tea trees as a fence for

beau ful purpose, etc. And in order to enable opera on on culture and

wisdom be concrete, the Umong Sub-district Municipality has collected

all in one place and show the state of nature which rapidly destroyed by

human behavior. Then the Umong Sub-district Municipality has provided

the “Umong Global Warming Reduc on Center” as 2 exhibi on buildings:

Hang Na Jao Model Building (an octagonal building), which is the building

modeled from Hang Na Jao of the last ruler of Haripunchai, namely Jao

Chakkham Khajornsak. It is considered as a precious building maintaining

Lanna cultures literally. The Hang Na Jao model building consists of all

lifestyles of Lanna people living happily with wisdom, simplicity and low

power consump on without destruc on of nature and environment at

all. The other building is the building of present shape, which contains

knowledge about the causes of events contribu ng to global warming.

In most cases, it is caused by human behavior: since waking up un l

bed me. If you have a chance to visit the Umong Global Warming

Reduc on Center, you will get knowledge one local culture which is a

beau ful and precious culture, and you will have an opportunity to visit

the beau ful Hang Na Jao. And eventually you will get knowledge about

global warming which can prac ce in real ac vi es too.

The beauty of the range of cassia trees along both sides of the

path is a sign telling that you are entering to Umong Sub-district, Muang

District, Lamphun. It is the model sub-district caring of environment and

cultural conserva on, with ac vi es related to cultural diversity. This

includes Hang Na Jao Building (Replica of the last Haripunchai ruler),

the beau ful building maintaining Lanna architecture and the place

collec ng local cultures and folk wisdom fully, as well as knowledge

about global warming under the name “ Umong Global Warming

Reduc on Center” which is a source of learning where you can access

the issues of global warming and can go into ac on to conserve the

world truly.

266 267


Sri Wichai Sub-district, Li District,

Lamphun

Watch stone wall Land of Peacocks

Aim at origin Khru Ba’s birthplace

Phaya Muen Phab Worship Wat Ban Pang

Wat Ban Pang was built in 1901, on area of 150 rais, by Pha Kruba

Chao SriWichai previously called “Wat Jom Sari Saimoon Boonruang”

but commonly called “Wat Ban Pang” because called follow the village’s

name. Pha Kruba Chao SriWichai was the fi rst abbot.

Wat Ban Pang is located at no. 381, Moo 1, Baan Pang, Sri Wichai

Sub-district, Li District, Lamphun far away from a city of Li District about

38 kilometers, far away from Lamphun city about 65 kilometers, along

highway No. 106, Li-Ban Hong – Lamphun – Chiamg Mai Route, when

arrived at the 89 km. There is a junc on lead to the temple that can

enter Soi 3 or Soi 4. The temple is located on the mountain clearly visible

from the road on the west of the road.

Wat Ban Pang in the past was located in Mae Tuen Sub-district,

Li District, Lamphun. Now the sub-district was divided into Sri Wichai

Sub-district. The Ban Pang in currently divided into 3 villages to be easy

for administra on.

1. Moo 1, Ban Pang, Sri Wichai Sub-district, Li District, Lamphun

Province. The loca on of Wat Ban Pang is on the south of the west side

of Highway no.106.

2. Moo 9, Ban Sri Boonruang (Located on east of Highway no.106

), Sri Wichai Sub-district, Li District, Lamphun.

3. Moo 13, Ban Baramee Sri Wichai, Sri Wichai Sub-district,

Li District, Lamphun: The loca on of Wat Ban Pang is located in the

northern part of the west side of Highway no.106.

Even now Ban Pang is divided into 3 villages, but Wat Ban Pang

is s ll the heart and soul of the people in all 3 villages as the pas me.

Currently Wat Ban Pang and Kruba Sri Wichai Necessary Ar cles Museum

are appointed to be a rac ons of Lamphun Province by The Tourism

Authority of Thailand. Besides, Wat Ban Pang is a learning source of

Kuba Sri Wichai stories. In the temple, there are many places to visit

and worship, such as

Around the outside of the temple , there are walls made of

stone, or the villagers called stone walls, marble castle containing the

relics of Kruba Sri Wichai. Inside the Khruba Sri Wichai Musuam, there

is the fi rst car that can reach Doi Suthep, dwelling and crema on chariot

of Kruba Sri Wichai. In addi on, the museum also contains daily life

utensils of ancient people, etc. Besides, in the area of temple related

to Kruba Sriwichai, there is another place, that is a set of stone pillars

located at the former home of Kruba Sriwichai. It is the true birthplace

of Kruba Sriwichai stayed away from the temple in the south about 1km.

Currently modeling of an ancient house of Khuba Sriwichai is making

to be along with stone inscrip ons pillars in order to promote tourism

and invite tourists to worship and know the true birthplace of Khuba

Sriwichai. At Wat Ban Pang, there are 2 big events:

268 269


1. Relics Bathing Fes val which falls on the 15th day of waxing

moon 6th north month (4th month of central region) in March of each

year

2. Anniversary of the birth of Khuba Sriwichai which falls on

June 11 every year

Both 2 events provided various forms of entertainment. There

is an almshouse provided for those visi ng bustlingly. As there are a lot

of people coming to travel both Lamphun and other provinces, so the

spacious area of temple looks narrow instantly.

Wat Ban Pang is widely known as an important temple to be

inscribed in the history of Thailand because it is the oldest temple and is

the birthplace of Khuba Sriwichai. When it comes to Ban Pang Temple,

an indispensable thing is biography of Khuba Sriwichai. So, we will

men on the history of Khuba Sriwichai as below,

Khuba Sriwichai is well known, par cularly in the north of

Thailand (Lanna), as a “Ton Boon” or “Saint” meaning the priest with

special features. Other names found he is called are “ Kruba Chao Sri

Wichai”, “Pha Khuba Sri Wichai”, “Kruba Sinratam or Tuchao Siri “(

Tuchao Siri) , but found that he o en referred to himself as Pha Chaiya

Piku or Pha Sri Wichai Chana Piku.

Khuba Sriwichai formerly was called “Fuen” or “In Fuen”.

Someone called him “Mr. Thunder” because, while he was born, it

occured hard thunderstorm. In Fuen means the thunder shaking to the

heavens or the city of Lord Indra. He was born in the year of the ger, 9 th

Northern month (7 th Central Month), on the 11th day of waxing moon,

Minor Era 1240, on evening Tuesday, 11 June 1878, at Ban Pang , Mae

Tuen Sub-district (now it is Sri Wichai Sub-district ), Li District, Lamphun.

He is a son of Mr. Khwai and Mrs. Usa. He has 5 brothers as follows:

1. Mr. Wai

2. Mrs. Auen

3. Mr. In Fuen (Khuba Sriwichai)

4. Mrs. Waen

5. Mr. Ta

Mr. Khwai, his father, had a follower called Muen Pab (Muen

Phab) who is an elephant keeper of Chao Luang Dara Direkrat Pairoj,

the 7th ruler of Lamphun (1871-1888) went to pioneer to se le down

at Ban Pang. Mr. Khwai originally belonged to Ban San Pa Yang Luang in

the North of Lamphun city.

Mr. Inn Feun lived in famine village where a minority se led,

especially Karen. At that me, Ban Pang had no a village’s temple. Un l

Mr. In Fuen was 17 years old, A monk called “Khuba Kha ya” or called

by the local “Khuba Tangta” (which means crippled leg, limped) hiked

from Pasang to passed the village. The he was invited to stay at Ban Pang.

They helped to build a temporary hermitage for residence.

So, Master In Fuen, adhered to him. When he was 18 years old,

he was ordained as a novice at the monastery by Khuba Kha ya as a

preceptor. 3 years later (1899), he was ordained in Wat Ban Hong Luang,

Ban Hong District, Lamphun by Khuba Samana at Wat Ban Hong Luang,

as the preceptor. He had a nickname for the ordina on “Siri Wi ayo

Piku” with an offi cial name “Pha Sri Wichai”.

A er he was ordained, Pha Siri Wi ayo Piku returned to Ban

Pang’s hermitage for 1 years, then studied Kamma han and magic

formula with Khuba Aupala, Wat Doi Tae, Mea Tha District, Lamphun.

Later he adhered to Khuba Wat Doi Kham. And another one who was

a teacher of Khuba Sriwichai is Khuba Samana, Wat Ban Hong Luang.

He is the preceptor of him.

270 271


Kruba Sriwichai had been educated by Khuba Aupala at Wat

Doi Tae for a year then came back to the old monastery of Ban Pang

un l 1901. When he was 24 years old, the 4th year of ordina on, Kruba

Kha ya i nerated from Ban Pang (Someone said that he died). Khuba

Sriwichai had to act on abbacy. Upon 5 years of ordina on, he was an

abbot of Wat Ban Pang, and then moved to a place where it was suitable.

It was the hillside, which is Wat Ban Pang at the present because it can

contribute to achieve solitude and medita on. And it was give the new

name “Wat Jom Saree Sai Moon Poonraun”, but it s ll commonly is

called by the name of Wat Ban Pang according to the village’s name.

Khuba Sriwichai is a gorgeous person with strict rou ne. He

completely abstained from smoking, drug, and betel nut chewing. He

abstained from meat since the age of 26 years and had a meal per day,

usually boiled vegetables with salt and pepper. Some mes he abstained

from rice for 5 months. He also stopped ea ng vegetables according to

7 days as follows:

Sunday: Do not eat a cucurbita pepo

Monday: Do not eat a water melon and cucumber.

Tuesday: Do not eat an eggplant.

Wednesday: Do not eat lemon basil.

Thursday: Do not eat a banana

Friday: Do not eat a Tao.

Saturday: Do not eat a Bon.

In addi on, the vegetables that he would never eat are morning

glory, Pak Pord, Pak Makkigga, Pak Jik, and Pak Hued-Pak Hee (Leafs

vegetable for the reason that if monks and novices can omit to eat them,

their medita on prac ce will progress, skin is radiant, and 4 diges ons

will be normal. Anyone who can refrain from ea ng them can make the

magic spell well.

Khuba Sriwichai had desire to achieve the highest dharma,

which appears from what he prayed “Hmm ... the wish to Dharma, the

only thing holding is nirvana ... “ and such desire o en appears at the

end of every palm-leaf manuscript he created. Another issue made

KHUBA SRIWICHAI well known and in memory of Lanna people is that

he was a leader in building a road up to Wat Pha Tat Doi Suthep with

power of public faith whether physical and fi nancial power, taking only

5 months to complete and did not use the state budget.

Anywhere Khuba Sriwichai went there were many virtuous

people who believed and had faith. While he was hiking through over

the land of Lanna, he found many the ancient holy places of Lanna

deteriorated considerably. He and devout Buddhists helped to restore

the historic Lanna temples with countless amounts such as the area

in front of the Na onal Cathedral and the Wat Phatad Haripunchai

Woraviharn, Lamphun (1920).

A er returning from Bangkok, he restored the pagoda of Pha

Thad Doi Koeng, Hod District(1921), built the temple at Wat Si Khom

Kham Phachao Tonluang (1922), restored Phra Thad Doi Tung, Chiang

Rai,Phra Thad Cho Hae, Phae(1923), Wat Phra Singh, Chiang Mai (1924),

Built Bhudda’s relics and Naga staircase at Wat Ban Pang Phra That Kat

Soy Kang Num Ping (1925), collected the Lanna edi on of the Tripitaka

5,408 books (1926-1928), and restored Wat Suan Dok, Chiang Mai

(1931). And the road to Doi Suthep of Chiang Mai is his masterpiece. The

faithful congregants helped together to create the road, there were not

less than 5,000 people per day, fi nished within 6 months according to

the truth of speech (1935). He built the temple of Wat Ban Pang (1935

to 1939), Wat Chammathewi (1936), built the Sriwichai bridge joints

between Lamphun (Rim Ping) - (Nong Tong) and Chiang Mai (1938) that

created complete a er Khuba Sriwichai die. (As temples restored by

272 273


Khuba Sriwichai total 108 temples). Later, the villagers called him Pha

Sriwichai, Khuba Wat Ban Pang, Khuba Sinlatam, which is name given

by their faith.

The masterpiece of Khuba Sriwichai was the road up to Doi

Suthep, Chiang Mai that Khuba Sriwichai was requested from faithful

people to help counsel and se le this ma er. The road was begun to

build on 9 November 1934, at 10:00 am, at the foot of Doi Suthep in Huay

Kaew side, where Major General Kaew Nawarat, the Ruler of Chiang Mai,

was the fi rst dig beginning to build this road. Each day people came to

work more than 5,000 people, which if this is calculated as the cost of

labor, it would be in tremendous amount of money. The building me

of the road was used for 5 months and 22 days to complete and could

open for the car to ride up and down on 30 April 1935.

When Khuba Sriwichai were expelled from the Chiang Mai city,

he had a commitment not to return to the Chiang Mai unless the Ping

River would fl ow backward. Khuba Sriwichai died on 22 March 1938 at

Wat Bang Pang District, Lamphun, at age of 59 years. The funeral was set

at His body was placed at Wat Ban Pang for 1 year. Then the body was

move to place at Wat Chamthewi ,Muang Lamphun District, Lamphun.

Un l on 21 March 1946, it received the Royal corpse fi re. There were

many people a ending the crema on ceremony. And these people

had hijacked the relics of Khuba Sriwichai since fi re was not completely

ex nguished yet. Even the soil dedicated to the fi re, it also was collected

for worship. The relics of him that the offi cer collected were separated

into 7 parts. Each part was kept each place around the Lanna as below:

Part 1 is contained at the Wat Chamthewi .

Part 2 is contained at Wat Suan Dok , Chiang Mai.

Part 3 is contained at Wat Phra Kaew Don Tao , Lampang

Part 4 is contained at Wat Si Khom Kham , Payao.

Part 5 is contained at the Wat Phra That Cho Hae, Phrae.

Part 6 is contained at Wat Num Aok Ru , Mae Hong Son

Part 7 is contained at Wat Ban Pang, Li District, Lampun.

For the Buddhist place, Wat Phra That Sangkaew, Dok Kham

Tai District, Phayao, the tooth relic of the Khuba Sriwichai and the relic

of his head were given. (His heir gave Phiksu Anan Pu athammo). And

the hair is contained in his image inside the temple to be respec ul and

worship of all people to follow the track of his merit con nually.

Khuba Sriwichai strictly obeyed the discipline and medita on

with perseverance and regularity un l he was called Tuchao Tonboon

of Ban Pang or the Saint of Lanna, Thailand.

Su roj Titapnasodwa ana et.al. 39 The northern saint-Follow

the track of the saint.

Piksu Anan Pu athammo. Biography of Khuba Sriwichai, Merit

Edi on.

274 275


The stairs up to the temple Stone Inscrip on Pillar, the Origin of Birthplace of Khuba Sriwichai

276 277


The Hall for keeping the Body of Khuba Sriwichai Khuba Sriwichai’s Necessary Ar cle Museum

278 279


The fi rst car driving up Doi Suthep Marble Castle

280 281


Phra Bat Huai Tom Sub-district,Lee District, Lamphun

Pay respect to Kruba Chaiyawongsa Worship Maha That Si Wiang Chai Pagoda

Pay a en on to ethnic cultures Induce Five Precepts

See ancient-Karen-pa ern fabric Parade of sky-high off ering trees

Faith in vegetarianism Bind with silverware handicra s

In about 1963, Phra Bat Huai Tom Community had not been

established as a village. It is just a hermitage or monastery located

at the middle of wood, under jurisdic on of Ban Na Liang, Moo1,

Na Sai Sub-district, Lee District, where Luang Pu Kruba Wong stayed

previously. Before his stay at Wat Phra Bat Huai Tom, he traveled along

mountain villages in Tak, Mae Hon Son and Chiang Mai. So, he became

well-known to and respec ul for many mountain people.

Later, around 1968, Karen people from Mae Tuen Sub-

district, Mae Ramad District, Tak Province immigrated to live near the

monastery of Phra Bat Huai Tom, totaling 12 families, 65 people. And in

1971, immigra on increased to 1,200 families. Since then, there have

been immigrants increased. Most of them are from Tak, Chiang Mai,

and Mae Hon Son Province. Every immigrant is willing to come close

to Luang Pu Kruba Wong in order to make merit and perform dharma

prac ce with Luang Pu.

In 1975, Phra Bat Huai Tom Village has been established as a

village offi cially.

1. Cultural, historical, and religious a rac ons:

Huai Tom Village is located in Lee District, Lamphun Province,

about 10 kilometers away from the district. It is a community of Karen

people immigra ng to se le down in large group in total of 10 villages.

There is a long history of Wat Phra Bat Huay Tom stemmed from the

Buddha era as the evidence presented at the Wat Phra Bat Huai Tom,

including Buddha’s footprint and nectar pond. In the Buddha’s life me,

the lord Buddha came to show clemency to tractable animals at this

place. A hunter off ered him boiled rice with vegetables since the Lord

Buddha did not eat meat. So, it is an origin of the name of the village.

“Ban Huai Tom Khao (boiled rice village)”, later distorted to be “Ban

Huai Tom”, where Luang Pu Kruba Chaiyawongsa Pa ana, the Saint of

Lanna, is a founder and spiritual center of the community. He taught

the local people to quit worshiping spirits or nymphs and turn to

Buddhism, and vegetarianism not ea ng meat, make merit and listen

to sermons every day, complement and care each other, has harmony

and coopera on among them, and conserve tribal cultures, such as

fabric weaving, tribal costume and language. The a rac ons are as

follows:follows:

282 283


1.2 Wat Phra Bat Huai Tom

It is the largest temple of Lee District as a place to keep of

body of Luang Pu Chaiyawongsa Pa ana, contained in a glass coffi n.

There will be a tradi on of changing of clothes of Kruba on 17 May

of each year, which is the anniversary of his death. At present, Paka-

Kyaw people s ll hold on and prac ce the teachings of Luang Pu Kruba

Chaiyawongsa Pa ana strictly. So, the people in the community live

together in society peacefully. As a result, Buddhists from all over who

believe in Luang Pu Chaiyawongsa Pa ana have travelled to worship,

pilgrimage, and join building religious places increasingly. Inside Wat

Phra Bat Huai Tom, there are important places as follows.

1.2.1 Museum containing the divine body of Luang Pu

Kruba Chaiyawongsa Pa ana

It is a place which has contained the divine body of Luang Pu

Kruba Chaiyawongsa Pa ana since 2543 to 2552. Inside, it contains a

wax statue of Luang Pu and necessi es of Luang Pu.

1.2.2 Base for placing the divine body of Luang Pu

It is built with thankfulness, love and highest faith of his

disciples and descendants of Paka-Kyaw people of all 10 villages on

Luang Pu. It is garnished with gems, designed as Sal fl ower, lotus and

the Bull as the symbol of Luang Pu.

1.2.3 Nectar well

It is a sacred pond situated near the temple covering Buddha’s

footprint. It is believed that it is from that Buddha stuck a staff into

the ground so that the water rose to wash stones for him to affi x his

footprint on a request of a hunter. Visitors who come to worship can

drink the nectar or use it to wash their face for their own luck or for

trea ng ailments.

1.2.4 Hall Covering Buddha’s Footprint

Inside, it contains the Buddha’s footprint at the me Lord

Buddha came here. Luang Pu made footprint model to cover the real

one. This is considered as the most sacred place of the Wat Phra Bat

Huai Tom. In the Buddha’s life me, a hunter asked for the Buddha’s

footprint for worshipping. And there will be a tradi on of worshiping

and bathing the footprint in important days of every year.

1.2.5 84,000-Code of Morality Pagoda

It is a pagoda in Lanna architecture, where there is a

main pagoda in the middle of 16 small pagodas. Inside, it contains

Buddha relics and Buddha images, totaling 84,000 pieces. Phra Khru

Chaiyawongsa Pa ana and Phra Maha Weeratharo of Wat Tha Sung

jointly built it together with Buddhists everywhere. Usually Buddhists

come to make merit and worship, especially on fes vals such as

Songkran, Buddhist Lent.

1.2.6 Mondop Phra Khiew kaew (Buddha Tooth Relic)

Inside, it contains Phra That Khiew Kaew (tooth relic), Phra

Kaew Ta (eye relic), and Phrathat Khor Phra Hat (wrist relic) of Lord

Buddha, which Kuang Pu Kruba Chaiyawongsa Pa an invited from Sri

284 285


Lanka, India and Burma.

1.2.7 Tripitaka Hall

It is exquisite with Lanna architecture, built in the pool

surrounded by water. Inside, it contains the ancient Tripitaka.

1.2.8 Ubosot

It was built with Lanna art, gable of which was made by

sculptors from Sukhothai, carved on wood as a fi gure of Nandi Bull who

is one of the Buddha’s lives. Ubosot is the place for religious services

of monks, such as ordaina on, Ka n off ering, etc. Crown Prince Maha

Vajiralongkorn went to bury Luk nimit (marker ball) at this ubosot.

1.2.9 Heart of Home or Sadue Mueang (Navel of the

City)

It is the center of Ban Huai Tom Community. As Ban Huai Tom

is the Karen community in large size, so Luang Pu Kruba Chaiyawongsa

Pa ana led Karen people to build a heart of home because the heart

of home would bring about peace, happiness and cultural security

without migra on. Those who don’t have the heart of home may lose

their senses or security.

1.2.10 Maha That Si Wiang Chai Pagoda

Before building Maha That Si Wiang Chai Pagoda, Luang Pu

Kruba Chaiyawongsa Pa ana found dung of the cow of Lord Buddha

at the me he was born as a cow. And this cow dung turned into relics.

So, he intended to construct Phra Maha That Chedi to cover this place

since he was afraid that in the future if he did not do anything, this

sacred place would be covered with construc ons of local people

because of ignorance. Luang Pur modeled it from the Great Shwedagon

Pagoda, Myanmar in order that those who were born in the Year of the

Horse and had no opportunity to pay homage to the Great Shwedagon

Pagoda would come to pay homage to Phra Maha Chedi and get the

similar advantage as well. At present, it has already been completed.

Brief details of the construc on are as follows:

- Designed and ini ated the construc on by Luang Pu Kruba

Chaiyawongsa Pa ana.

- Phra Maha That Chedi is a large sculpture of Lanna art,

bricked with laterites wholly, laying out the main pagoda at the middle,

surrounded by small pagodas, totaling 48 pagodas, according to the

one of Lanka art.

- Phra Maha Chedi is built on an area of 6 rai, the base of

which, including small pagodas, is in size 40 x 40 meters. The height of

the Phra Maha That Chedi measured from the fl oor to the top- ered

lotus is 71 meters.

- Budget for the construc on is 275 million baht (excluding

golden top- ered lotus and Buddha images, 9-inch lap, totaling 84,000

images).

- Period of construc on from laying the founda on stone on

the 15th day of waxing moon of 6thlunar month, Year of Pig, falling on

Vesak, 13 May 2005 is a period of 10 years during the reign of King

RAMA IV.

1. Tradi on of changing of clothes of Kruba Chaiyawongsa

Pa ana

Origin and signifi cance: 17 May 2000 is the day of death of

Luang Pu Kruba Chaiyawongsa Pa ana. His disciples gathered together

to discuss on not crema ng the body of Luang Pu, containing his body

in the glass coffi n with the belief that worship Luang Pu with seeing

his body would make a feeling as if he is s ll alive and this would be

286 287


as a mental anchor recalling his teaching to prac ce as the good man

will do, inspira on for those who have faith in and come to worship

him and people in the community to perform good prac ce so that

the people in society live together peacefully like the me Luang Pu

was alive. There will be a ceremony to change the clothes on one-year

anniversary from 16 to 17 May of each year.

2. Buddha’s Footprint Bathing

This will be held on the 15th day of waixing moon of the 9th

lunar month (around June) every year to ask for forgiveness from the

Buddha’s footprint and all Krubas (instructors). In the morning, they

will give food off erings to monks and at approximately 13:00 hr., they

will bath the Buddha’s footprint, pu ng the holy turmeric water to

fl ow down into the bamboo rails and bath the Buddha’s footprint and

statue replica ng instructors. Then they would fetch the water from

the footprint and from bathing all instructors to sprinkle heads as the

holy water and bring home to be sacred to the family.

3. Merit Making Ceremony

It is a great event of Ban Huai Tom Community to be held

a er the end of Buddhist lent every year. It includes covering Maha

That Si Wiang Chai Pagoda and making merit “Tan Kin Tan Shai” by

making large off ering trees (Krua Tan) which are beau ful according

to the tradi on of Paka-Kyaw people, making for 5 instructors, and for

hanging off erings the locals jointly bring to make merit on Taeng Da

Day (day of prepara on for food off erings), and silver tree refl ec ng

folk wisdom to make the high, large, strange and beau ful one. In

the morning, there will be an alms giving ceremony distributed in

the almshouse throughout the day. The people will have to wear a

tribal costume which is beau ful tribe to join the parade. The parade

includes banners, fl ags, and clothes to cover the pagoda and off ering

trees down moving from Wat Phra Bat Huai Tom along the street

around the village and then cover the Phra Maha That Pagoda, which

the a endances will write their names and family on the fabric to cover

the pagoda. This is a tradi on that represents the unity and power of

the great fair of Paka-Kyaw people in Ban Hui Tom Community.

4. Songkran Fes val

This will be held on 13 - 15 April of each year. It is a tradi on

similar to the tradi on of the na ve (Lanna), but the diff erence is that

the sand pagoda building and s cking fl ag is held on the 12th of April,

which is “Wan Nau” (he day that the Sun stays in its place), unlike the

Lanna people in general. Besides, a huge pile of sand pagoda, there are

hundreds of smalls of sand pagodas in the front and sides of the hall

covering the Buddha’s footprint and there is also adding of birthday

lamp and a ceremony to exorcise for people in the community as well.

1. Community Products: 5-star silverwares, basketwork,

laterite

2. Cultural tradi ons: dressing, merit making, lifestyle

3. Foods: vegetarian cuisine of Phrabat Huai Tom Karen (S r-

fried herbal noodles, chili paste with E-loeng vegetables,

Shitake mushroom chili paste, spicy minced mushroom

salad, mushroom s pe spicy salad, Paje spicy soup, fried

mixed peppers)

4. Cra s: fabric weaving, co on spinning, silverwares,

basketworks and indigo dyeing

288 289


Inside the within Phra Bat Huai Tom Royal Project establishes

a planta on of tropical fruit trees in soil and water conserva on of

mango of foreign varie es: R2E2 and Nuan Kham and a demonstra on

bed of grape cul va on in greenhouses and plan ng mulberries.

Moo5, Mae Raeng Sub-district, Pa Sang

District, Lamphun

Lovers Co on Weaving, Yong People Nurturing, Gold Pagoda Worshiping,

Nong Ngueak Lamphun

Tai Yong Cultural Village, the Largest Source of Handmade

Co on Produc on in the North

Ban Nong Ngueak, Moo5, Mae Raeng Sub-district, Pa Sang District,

Lamphun is a villages of Yong people with race descending from Yong

people in Yong city of Shan State, Myanmar, who immigrated since 1805

in tge reign of King Kawila, the age called “Kep Phak Sai Sa, Kep Kha Sai

Meang [Collec ng vegetables into baskets and collec ng people into the

city].” Ini ally, there were only fi ve families entering to se le down in the

area of Ban Nong Ngueak. At present, in this area, there is a swamp at

the east of the village, with water fl owing out of wellspring throughout

the year to become the origin of a central ditch. There is a story having

been told from the ancient me that mermaid, which was as large as

sugar palm tree, o en appeared at this swamp. Do, this village is named

“Nong Ngueak (Mermaid Swamp)”

Hand-Woven Co on, the Handmade Products from Folk to Interna onal

Product

Yong hand-woven co on of Nong Ngueak is the product from Yong

women of Nong Ngueak (Handmade), origin of which came from se ling

290 291


down of the fi ve families long me ago.

The ini al handicra product is co on

weaving for use within their families.

Young men grew co on tree on the

space area and end of farms, while the

Yong women picked up co on fl owers

to spin into yarn to be woven by hands

in the tradi onal style as apparels such

as shirts, pants, blankets, bed sheets,

and towels. In addi on to this, their

weaving is used for worship according

to the Buddhist belief of Lanna, that

is, Tung or fl ag with pa erns of animals, such as elephants called Dok

Chang (elephant fl ower), fi sh called Dok Pla (fi sh fl ower) or Dok Kaew

(glass fl ower), etc. The Yong hand-woven co on of Nong Ngueak can be

divided by periods according to the natures and purposes of produc on

as the four periods:

1st Period: From 1805 to 1947

It is the original period, which processing was from the wisdom

of their ancestors. It was produced for family use by spinning co on

fl ower into yarn, and then dyed with natural dyes made from boiling of

bark and leaves, and then woven with a tradi onal loom as tradi onal

pa erns such as two basic plain weave of two heddles, tradi onal turtle

scales, Dok Kho, Dok Kaew, etc. The device used to weave is a loom

mostly made of teak wood. Weaving is called Thor Hook or Ta Hook.

Some might wove by wrapping the waist, called Kee Ew like few Karen

people use currently.

ago.

e

s

s

h

,

r

g

at

2nd period: from 1944 to 1963

It is the period of produc on for their employer since in 1944, in Pa

Sang District, Lamphun Province, there were tex le factories and there

were many yarns from machines widely used. Then yarn made from

co on fl ower was not popular anymore. So, weaving of people of Nong

Ngueak in this period mainly yarns from the factories were used. Later,

a shop from Pa Sang District came to engage to weave in pa erns and

sizes specifi ed by the shop and the shop owners supplied yarns from the

factories. Women of Ban Nong Ngueak also are ones of those who were

engaged for weaving, but they went to take the co on back to weave in

the village. When weaving was fi nished, they sent to the factory and got

the new one back to work. To hire for weaving, they charged as bunches

and yards of yarns. 1 bunch of loom, the pay is about 5-12 Baht or 15

baht, spending about 10-17 days. Working like this has been con nued

for more than 20 years. It has generated income for Young people of

Ban Nong Ngueak well. A merchant in Pa Sang District opened a store

to sell products made from woven fabric in the district, engaging girls

from the villages to be the salesladies in the store. It appears that the

products were sold very well so that they became the products that

Cotton Weaving Loom

292 293


made Pa Sang district Sang known throughout the country. Whoever

visited Chiang Mai had to buy the handicra s of woven fabric of Pa Sang

every me. Flourishing of Pa Sang store made Nong Ngueak Village

expanded drama cally on weaving. They took co on from Pa Sang

District to weave in the village. In this period, every girl in this village

was trained on weaving or known as Ta Hook since they were young.

So, every woman in this village, from young girls to the housewives who

s ll had strength to work, all could do waving, learn from genera on to

genera on. The cra of weaving of Yong people in Nong Ngueak Village

was famous, popular and known for Pa Sang woven fabrics because it

is woven by hand using tradi onal loom in the basement of the house

in order to send to Pa Sang district Sang. Pa erns of hand-woven fabric

are a dis nc ve iden ty, inherited from their ancestors. With a en on

in every step and loving in the weaving job, the hand-woven co on of

Ban Nong Ngueak was fi ne, dimensional, smooth and convex, and looked

lively. In this period, the hand-woven co on clothes were either as a

sheet used in garment, sarong and

co on products.

3rd Period: From 1964 to 1983

In 1964, villagers here began to

weave bed sheets distributed among

people in the village, where the

persons who were employed append

free me to weave to sell within the

village. The popular woven fabric is

the bed sheet, which at that me is

as small as the size of the loom about

1 meter wide. The co on used for

weaving is yarn from factory. The

lie-down co on is the co on they

spun by themselves so that they

got the so white bed sheets with

red pa ern and fi gure of horse,

elephant, and asterisk at the

edges of the sheet, at price of 14

baht/ sheet. Later, some villagers

saw a channel of distribution

instead of being hired to weave for

the store in Pa Sang District. They

turned to produce to distribute

by themselves, based on their

exis ng knowledge and exper se

in production, combined with

what they saw in the business

from the store owners who is their employers. So, they had an idea to

open a weaving factory in the village as a co age industry in 1974. Some

villagers tried weaving satchels and tapes decora ng shirts to be sold

to stores in Chiang Mai, appearing that they became popular and got

good sale, genera ng incomes more than being employed for weaving.

So, they expanded the business by hiring people who were hired by

the stores in Pa Sang Dstrict to talk to Sang. Then, the others emulated

what they saw to open a woven fabric factory processing into the shirt

like a Karen’s shirt but applied to fi t people in general called “Suea Yang

(rubber shirt)” that was popular and able be sold for large amounts

due to the low produc on cost, its novel style, and being comfortable

to wear. It became fashionable and popular for the youths in the city,

especially in the major ci es such as Chiang Mai, Bangkok, etc. So, other

villagers of many families turned to open a produc on business to sell by

294 295


themselves instead of being hired by the merchants in Pa Sang District.

4th Period: 1984-Present

In 1984, state offi cials from the Offi ce of Community Development of

Pa Sang District went to give advice and support weaving groups in terms

of funding, equipment, providing training on knowledge of produc on of

weaving in village, focusing on a variety of formats, quality of products,

management, use of technology to

help with maintaining the iden ty, and

focusing on the nature and handmade

products of Ban Nong Nhueak people.

As the result, production of woven

fabrics for distribu on was increased to

many families. There was establishment

as a group of hand-woven fabrics.

Women in the village took this as their

main career as a business owner, joining

a group, and being hired for weaving

for entrepreneurs in the village, and

improving quality of the products,

crea ng new pa erns, adding colors

and various pa erns appropriate to

the age, with long life me. And the

importance is that each product has

the uniqueness of hand-woven co on

of Young people of Ban Nong Ngueak,

inherited from ancestors up to 200

years. The prominent point of the

tradi onal hand-woven co on of Ban

Nong Ngueak is in the texture of the

fabric which contains embossed pa erns and

uneven smoothness like a wave, giving the

feeling of gentle and a en on to each step of

weaving. Its pa erns look so not s ff like the

ones woven by machinery.

The unique pa erns of Ban Nong Ngueak

include turtle scales and brocade consis ng of

Dok Bua Kruea as switching between lotus

and vine represen ng a delicacy in Thai style;

Dok Pla found on the bag as fi gure of

fi shes arranged in a bar.

Dok Tao turtles found on the bag as fi gure

of hyacinth fl ower like a plus sign;

Dok Nok as a fi gure of a bird switching

with wood, with dog’s fangs pa ern placed

as a bar;

Dok Chan Khao Khong as a figure of

asterisks bent to gather as a herd.

Dok Chang seen on the bag as a fi gure of

an elephant which is a symbol of Pa Sang, with

asterisks alternated with elephant making it

look gentle.

However, the hand-woven cotton of

Young people of Ban Nong Ngueak has been

developed dynamically, developing fi bers made from co on fl owers

to suit types of product, combing hand-spun co on yarn and yarn

spun by machine, as well as the yarn spun by hand purely. The dye

they used is the natural one that takes into account on environment

296 297

Community IdentityC

maintenance. The various designs

as well as processing into products

meet consumer tastes and market

at all levels. Their products also were

sent to join the contests and selected

into standard of OTOP mee ng the

standard from 1 star to 5 stars, with

exporting overseas in Europe and

Asia.

Currently Ban Nong Ngueak is a

source of produc on of hand-woven

co on and co on products up to 27 places, with the cra of weaving

inherited from the wisdom of Yong ancestors for a period longer than

200 years, which is considered the largest source in the north. Variety of

products can be developed into universality maintaining the unique cra

of Young people of Ban Nong Ngueak completely. They have expanded

their market to all levels of customers, in par cular, customers with

a taste of handmade products such as woven fabrics to be tailored,

apparels, clothing, pants, work dresses or casual wears in various

styles, bedding, pillows, blankets, bedspreads, shawls, utensils such

as satchel - shoulder bags, handbags, tablecloths, curtains, glass mats,

seat covers, refrigerator covers, souvenirs, utensils of religious worship

such Tung (fl ag) of several types, etc. In April, during a period of 3-5 days

before Songkran every year, there will be an event called “Inheritance

of Legend of Beau ful Co on of Ban Nong Ngueak”, bringing products

from factories to sell directly to users, where customers come from all

over, both Thai and foreign visitors. How to get there: take Highway#106

at Km 138-137 from Lamphun, turn right onto Route 108 about 3

kilometers on the le .

298

Community IdentityC

392

คณะผูจัดทํา

ที่ปรึกษา

1. นายวิมล จํานงบุตร ผูตรวจราชการกระทรวงศึกษาธิการ

2. นายสุชิน สาระจันทร ผูอํานวยการสํานักงานศึกษาธิการภาค 1

3. นายพิสิษฐ เดชวงศญา ขาราชการบํานาญ อดีตผูอํานวยการสํานักงาน ศึกษาธิการภาค 9

4. นายไพรัช ตระการศิรินนท คณบดีคณะรัฐศาสตรและ รัฐประศาสนศาสตร มหาวิทยาลัยเชียงใหม

5. นางสาวกรรณิการ มีผล พัฒนาธุรกิจการคาจังหวัดเชียงใหม

6. นางธารทิพย ทองงามขํา ผูอํานวยการสํานกัประชาสัมพันธเขต 3

7. นายสินอาจ ลําพูนพงศ ผูอํานวยการสํานักงานเขตพ้ืนที่การศึกษา ประถมศึกษาเชียงใหม เขต 1

8. นายสุรพันธ สืบฟก ผูอํานวยการสํานักงานเขตพ้ืนที่การศึกษา ประถมศึกษาแมฮองสอน เขต 1

9. นายสมบัติ สุทธิพรมณีวัฒน ผูอํานวยการสํานักงานเขตพ้ืนที่การศึกษา ประถมศึกษาลําปาง เขต 1

10. นายชุมพล รัตนเลิศลบ ผูอํานวยการสํานักงานเขตพ้ืนที่การศึกษา ประถมศึกษาลําพูน เขต 1

Community Identityy

393

11. นายสิทธิชัย มูลเขียว ผูอํานวยการสํานักงานเขตพ้ืนที่การศึกษา มัธยมศึกษาเขต 34

12. นายอลงกรณ ประสานสุข ผูอํานวยการสํานักงานเขตพ้ืนที่การศึกษา มัธยมศึกษาเขต 35

13. นายศุภกร ศรีศักดา ผอ.สนง.กศน.จังหวัดเชียงใหม

14. นายนรินทร ปาระมี ผอ.สนง.กศน.จังหวัดแมฮองสอน

15. นายคเชนทร มะโนใจ ผอ.สนง.กศน.จังหวัดลําปาง

16. นายพีระพงษ มหาวงศนันท ผอ.สนง.กศน.จังหวัดลําพูน

17. นายบพิตร วิทยาวิโรจน วัฒนธรรมจังหวัดเชียงใหม

18. นางศันสนีย พุกกานนท วัฒนธรรมจังหวัดแมฮองสอน

19. นางสายฝน นาดพรายพันธุ วัฒนธรรมจังหวัดลําปาง

20. นายไพฑูรย รัตนเลิศลบ วัฒนธรรมจังหวัดลําพูน

21. นายสมควร ชอมาลี พัฒนาการจังหวัดเชียงใหม

22. นายดนัย ปานนิตยกุล พัฒนาการจังหวัดแมฮองสอน

23. นางสุพัตรา แสงทอง พัฒนาการจังหวัดลําพูน

24. นายมนตรี ปยากูล ทองเที่ยวและกีฬาจังหวัดเชียงใหม

25. นายขยัน วิพรหมชัย นายกเทศมนตรีตําบลอุโมงค

26. นายไชยมงคล จันทรตา นายกเทศมนตรีตําบลหารแกว

คณะทํางานจัดทําหนังสือ

1. นายภานุศร สิทธิชัย สํานักงานศึกษาธิการภาค 1 ประธานคณะทํางาน

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2. นางสุมาลย สอนกระจาง สํานักงานศึกษาธิการภาค 1 คณะทํางาน

3. นางจารุวรรณ โพธิกุฎสัย สํานักงานศึกษาธิการภาค 1 คณะทํางาน

4. นายไวโรจน สิงหไตรภพ สํานักงานศึกษาธิการภาค 1 คณะทํางาน

5. นางสาวพรรณิษา เจียมทอง นักศึกษาฝกงาน มหาวิทยาลัยพะเยา คณะทํางาน

6. นายไกรกิติ พิกุลทอง สํานักงานศึกษาธิการภาค 1 คณะทํางานและเลขานุการ

คณะทํางานจัดเก็บขอมูลเชิงลึก

1. นายภานุศร สิทธิชัย สํานักงานศึกษาธิการภาค 1 ประธานคณะทํางาน

2. นายพนม กุณาวงค มหาวิทยาลัยเชียงใหม คณะทํางาน

3. นางสาววรรณภา ลีระศิริ มหาวิทยาลัยเชียงใหม คณะทํางาน

4. นายไชยมงคล จันทรตา เทศบาลตําบลหารแกว จังหวัดเชียงใหม คณะทํางาน

5. นายวิโรจน นิไทรโยค เทศบาลตําบลอุโมงค จังหวัดลําพูน คณะทํางาน

6. นางสาวเณติมา สทิธสิงคราม สํานักงานเขตพ้ืนที่การศึกษามัธยมศึกษา เขต 24 คณะทํางาน

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7. นางสาวรุงรัตน มองทะเล สํานักงานเขตพ้ืนที่การศึกษามัธยมศึกษา เขต 35 คณะทํางาน

8. นางอัญชลี สิทธิจู สพป.เชียงใหม เขต 1 คณะทํางาน

9. นายประเวช บุญทะวงศ สพป.แมฮองสอน เขต 1 คณะทํางาน

10. นางสาววัชรี เหลมตระกูล สพป.ลําปาง เขต 1 คณะทํางาน

11. นางสาวอําไพ บุญสูง สพป.ลําพูน เขต 1 คณะทํางาน

12. นายพุธชรัช อรรถวสุ สนง.กศน.จังหวัดเชียงใหม คณะทํางาน

13. นางวรรณดา กรีฑาพันธ สนง.กศน.จังหวัดแมฮองสอน คณะทํางาน

14. นางปาริชาติ ปอมไธสง สนง.กศน.จังหวัดลําปาง คณะทํางาน

15. นายจักรพันธ มหาไม สนง.กศน.จังหวัดลําพูน คณะทํางาน

16. นางสาวนฤมล ลภะวงศ สํานักงานวัฒนธรรมจังหวัดเชียงใหม คณะทํางาน

17. นางมันทนา กันสิทธิ์ สํานักงานวัฒนธรรมจังหวัดลําปาง คณะทํางาน

18. นายชินวัฒน เปยจันทรตา สํานักงานวัฒนธรรมจังหวัดลําพูน คณะทํางาน

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19. นายพิสันต จันทรศิลป สํานักงานวัฒนธรรมจังหวัดแมฮองสอน คณะทํางาน

20. นางสาวอัมพร ไชยโย สํานักงานพัฒนาชุมชนจังหวัดเชียงใหม คณะทํางาน

21. นายอนันต เตชะนันท สํานักงานพัฒนาชุมชนจังหวัดลําพูน คณะทํางาน

22. นางนวพรรณ ไชยวรรณ อุทัยยศ สํานักประชาสัมพันธเขต 3 คณะทํางาน

23. นางสุมาลย สอนกระจาง สํานักงานศึกษาธิการภาค 1 คณะทํางาน

24. นางจารุวรรณ โพธิกุฎสยั สํานักงานศึกษาธิการภาค 1 คณะทํางาน

25. นายไวโรจน สิงหไตรภพ สํานักงานศึกษาธิการภาค 1 คณะทํางาน

26. นายวิทวัส ญาติฝูง สํานักงานศึกษาธิการภาค 1 คณะทํางาน

27. นายพิชญ แกวตา สํานักงานศึกษาธิการภาค 1 คณะทํางาน

28. นายไกรกิติ พิกุลทอง สํานักงานศึกษาธิการภาค 1 คณะทํางานและเลขานุการ

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ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานลวงเหนือตําบลลวงเหนือ อําเภอดอยสะเก็ด จังหวัดเชียงใหม

1. นายสุพจน ถาวิชัย

2. นายวัฒนชนก มหายศ

3. ร.ต.ณัฐนัยวิฑิต ใบสุขันธ

4. นางทัศนี ชัยมงคล

5. นางภรภัทร สมโพธิ์

6. นางทัศนีย วุฒิเจริญ

7. นางเพ็ญพรรณ บัวซอย

8. นางตอมแกว บุญโคตร

9. นางสาวจันทรฟอง โกมาส

10. นางสาววาสนา บัวซอย

11. นางนวลจันทร สกิจกัน

12. นางพรรษา บัวมะลิ

13. นางสาวพันธชนก บัวมะลิ

14. นางอุสาห บญุชุมใจ

15. นายพรมมา บุญชุมใจ

16. นางตอมแกว บัวชุม

17. นางสาวพัชรนันท บัวมะลิ

18. นายพีระพงษ บุญจันทรตะ

19. นางสาวคะนึงนิจ บุญจันทรตะ

ตํ

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ผูใหขอมูลเรื่องราวอัตลักษณชุมชนตําบลหารแกวอําเภอหางดง จังหวัดเชียงใหม

1. นายไชยมงคล จันทรตา

2. นายจรัส สุดใจ

3. นายมานพ แกวดี

4. นายรังสรรค จันทรตา

5. นายวิเชียร ศรีวิชัย

6. นายอาทิตย อินเสาร

7. นายชรวย ณ สุนทร

8. นางสาวลดาวัลย วัฒนาโกศัย

9. นายสม บุญสนย

10. นายจํานงค กาวิโล

11. นางบัญนัชลักษณ ธนพงศชนัย

12. นายคมณัฐษริชญ สุวิชัย

13. นางวันดี กันมะโน

14. นางสาวชนากานต หนอเรือง

15. นายรังสรรค จันทรตา

16. นายดนตรี สมศรี

17. นางปราณี จันทรตา

18. นางอร กันหาลีลา

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19. นางดารุณี นันโท

20. นายนิรุตต บุญศิริ

21. นางรวีวรรณ อิ้มทับ

22. นายวินัย โวหาร

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนกิ่วแลนอย ตําบลบานแม อําเภอสันปาตอง จังหวัดเชียงใหม

1. นายอําพล ศรีหาตา

2. นายทวี ทนารัตน

3. นายชัยยา ไชยชนะ

4. นายพิเชษฐ ไชยวรรณ

5. นางสุปราณี รัตนพงษ

6. นางอําพรรณ มูลคํา

7. นายดวงทิตย คําเมือง

8. นางบัวเกี๋ยง กิ่วแกว

9. นางกันตี ดงเย็น

10. นางศิวะพร ทองจาม

11. นายสมพร ใหมจันแดง

12. นางศรีลัย เตชรังสี

13. นางนภาภรณ ชัยมงคล

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14. นางอรวรรณ กันทา

15. นายอนันต มณีทอง

16. นายเจน นวลสุภา

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนปาตาล

ตําบลสันผักหวาน อําเภอหางดง จังหวัดเชียงใหม

1. นายธนพล สายธรรม

2. นางอุทิศ สายธรรม

3. นางรัชนีพร สายธรรม

4. นายผล วงคปญญา

5. นายรุงโรจน ทิพจร

6. นางบัวคลี่ เตปน

7. นางสุพิศ พึ่งศรี

8. นางเครือวัลย เรือนคํา

9. นายคํามูล อินทะนุทร

10. นายศรี สุทธิ

11. นายนนท กันธะปญ

12. นางจันทรเกี๋ยง โปงสี

13. นางสาวนิตยา กุณามณี

14. นางพิกุล ศรีสงคราม

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15. นางสาวศิวะพร สุวรรณ

16. นางเรือนแกว ดวงติ๊บ

17. นางศรีนวล ปะมาละ

18. นายจันทร คุณามณี

19. นายประสิทธิ์ วงศปญญา

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนวัดนันทารามตําบลหายยา อําเภอเมือง จังหวัดเชียงใหม

1. นายบุญศรี สุทธิมา

2. ร.ต.ท. ไชยพล แสนมโน

3. นางนิตยา ชัยชนะ

4. นางบุญศรี ฐิตธรรมพันธ

5. พระครูสังฆรักษมนตรี ปญญาศิริ

6. พ.ต. มีชัย ไชยสมบัติ

7. นางพรนวล ไชยสมบัติ

8. นางคําแสน ศรีบุญเรือง

9. นางดวงกมล ใจคําปน

10. นายทักษิณ แกวมณีวรรณ

11. นายโชคทวี ไชยวงค

12. นางลํานิตย ประเสริฐพงค

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13. นายชื่น เทพรัตน

14. นายมนัส ธรรมจินดา

15. นายมงคล อภิรักษชนะโชค

16. นายมูล เรือนพรหม

17. นางจันทรดี อินทะวงค

18. นางคําปน ภัยยารมณ

19. นางบัวเรียว แปงใจ

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนวัดหมื่นสารตําบลหายยา อําเภอเมือง จังหวัดเชียงใหม

1. นายสนิท บุญแลน

2. นายทวี ขันทรัตน

3. นายสุภาพ เจริญภักดี

4. นายสวัสดิ์ เจริญจะขิล

5. นายนันทพล ถวิลวิศาล

6. นายพิเชษฐ คําโพธิ์

7. นายเชาวเลิศ โกมาร

8. นายสนธยา ศรแดง

9. นายวันวลิต บุญเรือง

10. นายยุทธกูล มูลอิ่นคํา

11. นางอนงค แสงมณี

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12. นายบุญเจริญ บุญตัน

13. นายอนุสรณ ชัยยาอาย

14. นายอาคม ชุมศิริ

15. นายณรงคกุล แสงมณี

16. นางสุภร สภาวจิตต

17. นายจินตนา สภาวจิตต

18. นายวสันต เสนาวงค

19. นางสาวภาวิณี บุญแลน

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนวัดศรีสุพรรณตําบลหายยา อําเภอเมือง จังหวัดเชียงใหม

1. พระครูพิทักษสุทธิคุณ

2. นายบุญทอง พุทธิศรี

3. ร.ต.ต.บุญมี ฟองตัน

4. ร.อ.ถวัติ ธารนพ

5. นายประมวล ธนัญชัย

6. นายปรีชา ขันทนันธ

7. นายสมชาย ใจคําบุญเรือง

8. นางสาวดวงสุดา สิทธิการ

9. นางอําภาพร ฟรังเค

10. นางอรอนงค แกววงศวาร

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11. นางสมศรี ใจคําบุญเรือง

12. นางสาวกรองทอง ประสงควิทย

13. นางรัชนี ใจคําบุญเรือง

14. นายสมบัติ บุญไทย

15. นางสาวศิริลักษณ กันธามูล

16. นางอภิญญา เฟองมณี

17. นายปรัชญา ทะฟู

18. นายไพศาล แกวรากมุก

19. นางจันทรสม เที่ยงจันตา

20. นางสาวอําภา แสงจันทร

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานแมกําปองตําบลหวยแกว อําเภอแมออน จังหวัดเชียงใหม

1. นายธีรเมศธ ขจรพัฒนภิรมย

2. นายประดิษฐ ถามา

3. นางเดือนรุง นาศยา

4. นายวัน ไทยกรติ

5. นายสมจิต บุญเลิศ

6. นายแกว พวงวัน

7. นายเสริม พวงเรือนแกว

8. นายจันทร กิ่งแกว

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9. นายเทิดทัน ตันอุด

10. นางดารินทร ธรรมวงศ

11. นายประจัญ ศรีดวง

12. นายมา พวงเรือนนแกว

13. นายมี โพธิเปา

14. นางวันเพ็ญ พรอินตา

15. นางสาวจันทร ไทยตัน

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนตําบลอุโมงคอําเภอเมือง จังหวัดลําพูน

1. นายขยัน วิพรหมชัย

2. นางอรวรรณ ขวางจิตต

3. นายสมศักดิ์ สุริยะเจริญ

4. นางคําอิ่น หลาจักสินธุ

5. พระมหาทอง กิตฺติรตฺนสมฺปนฺโน

6. นายสมาน สุภสินธุ

7. นายประยูร บุญธรรม

8. นายวิโรจน นิไทรโยค

9. นางเรณู มีปาน

10. นางลาวัลย อินทรา

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11. จ.ส.อ.พิชัย ศรีวิชัย

12. นางคําอิ่น หลาจักสินธุ

13. นางนราภรณ สิทธิวัฒน

14. นางชวนพิศ โสภณจิตร

15. นายสมเกียรติ สันเทพ

16. นางปานทิพย นาคชวย

17. นางพรทิพย ไชยะพอ

18. นางสาวปนนภา ปวนกาศ

19. นางศิรัญญา หนุมศรี

20. นายวีระศักดิ์ นาระตะ

21. นายณัฐวุฒิ ศรีวิชัย

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานปางตําบลศรีวิชัย อําเภอล้ี จังหวัดลําพูน

1. นายนวลนคร แกวอาย

2. นายสถิตยธนากร เมืองคํา

3. นายสี แสนอุน

4. พระสกล อินมา

5. นายสุชาติ ธรรมปอก

Community Identityy

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6. นายสงกรานต ชัยยะ

7. นายณัฐพล สุภาวงค

8. นายเสาร ตากันทะ

9. นางมาลัย จักรแกว

10. นางติ๋ม พรหมมี

11. นางเสาวลักษณ อินมา

12. นางระตี สิทธิเดช

13. นางกาญจนา คําแสน

14. นางสาวจุฑามาศ วงคฝน

15. นายสุพลน ตาสุยะ

16. นายสมนึก แสนเจริญใจ

17. นายอุดมชัย สากอน

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานหนองเงือกตําบลแมแรง อําเภอปาซาง จังหวัดลําพูน

1. จ.ส.อ.เรวัฒ กันทาทรัพย

2. นายสุนทร อินกองงาม

3. นายดิสพร ศรีกอก

4. นางสาวบุญชุม แกวทัน

5. นายสนั่น ศรีกอก

Community IdentityC

408

6. นางบุญสุม อินกองงาม

7. นายเอกพงษ ทุนอินทร

8. นายสมบัติ กาปญญา

9. นายมงคล มูลชีพ

10. นายสนธิ พิริยาลัยสันติ

11. นายไสว ปกตะตอง

12. นายประพันธ นันพนัก

13. นายณรงค สุริยะรังษี

14. นางจันทรเพ็ญ กาปญญา

15. นายพินิจ คําดี

16. นางมาลี กันทาทรัพย

17. นางอุดม คําดี

18. นางช่ืนชม สุขรองชาง

19. นางจันทรศรี มะกอกคํา

20. นางปนนภา มูลชีพ

21. นายประมวล อินกองงาม

22. นางวันวิสา ริยะปา

23. นางประนอม อุตตะมะใน

Community Identityy

409

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานพระบาทหวยตมตําบลนาทราย อําเภอล้ี จังหวัดลําพูน

1. นายอาชัญ นาทรายกาญจน

2. นายพงศักดิ์ กอเกื้อตระกลู

ผูใหขอมูลชุมชนบานขามแดงตําบลหางฉัตร อําเภอหางฉัตร จังหวัดลําปาง

1. นายอภิชาติ สุภาล

2. นายเกรียงไกร อนุใจ

3. นายสุพจน ฉัตรคําแปง

4. นางนันทนิด สันวงคตา

5. นางสัญลักษณ มาละเงิน

6. นางสาวอําพา ใหมทา

7. นายพินิจ ธรรมชัย

8. นางสาวฉลวย แสนใหม

9. นางศรีวรรณ ธรรมชัย

10. นางอุไร หนองปงคํา

11. นายปภพ เมืองฝน

12. นางสาวสุภิณ ทิพยวงศ

Community IdentityC

410

13. นายพิรัช ทรายสมุทร

14. นายสวิง คําสุข

15. นายอรุณ แกวคําอาย

16. นายสมชาย ฉัตรคําแปง

17. นายสัญชัย แกวเสมอใจ

18. นางสาวจันทรเพ็ญ ธรรมลังกา

19. นางสาววรรณ ธรรมชัย

20. นายรุงเรือง พันบุดดา

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานทุงหาตําบลวังทรายคํา อําเภอวังเหนือ จังหวัดลําปาง

1. นายประสงค กาสม

2. นายประสิทธิ์ สมงอน

3. นายสิทธิภาพ สะอาด

4. นายบุญยืน นาดู

5. พระอธิการปริยาจิรปญโญ

6. นายวรชาติ แกวประภา

7. พระวีรศักดิ์วิวฑฺฒนเมธี

8. พระครูนิวิฐพัฒนวิมล

9. นายสมบัติ ดุกลา

Community Identityy

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10. พระอธิการทองยศฐิตวิริโย

11. นายทองดี สูงขาว

12. นายสุข ทามัน

13. นายณัฐพนธ ใจไหว

14. นายเกษฒ แสงทอง

15. นางทองเพียร ผานภพ

16. นายเหนี๋ยม มีเมล

17. นางสาวพรพรรณ จิตตถือ

18. นายสุคํา วางเชิง

19. นางประกายวัลย จัดดี

20. นายแกวมา วังแง

21. นายปา แกวสีโวย

22. นายทวน จัดดี

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานศรีดอนมูลตําบลแจซอน อําเภอเมืองปาน จังหวัดลําปาง

1. นายสอง ตะเวที

2. นายหวัน สุคิด

3. นายดวงทิพย ภูใจ

4. นางสุวรรณ บุตรปะสะ

Community IdentityC

412

5. นางสาวพรวรรณา หวานแหลม

6. นางสาวบุญทิวา สยอง

7. นางสาวดรุณี สุจริต

8. นางสาวนิภาภรณ ยับยอย

9. นางสาวรินทรลิตา พุทธิปนธกิตติ

10. นางผาน เผินแปด

11. นางเพชร แปดเหลี่ยม

12. นางกิติพร สุทธิพรมณีวัฒร

13. นายกิติเพชร กําลังคลา

14. นางสาวมุทิตา อิ่มปญญา

15. นางสาวเกษศิรินทร ตาดี

16. นางสาวยุพา หวานแหลม

17. นางจันทรวับ มีฉลาด

18. นายศุภเชษฐ ไปเร็ว

19. นายบุญฤทธ์ิ จางอรุณ

Community Identityy

413

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนตําบลแจหมอําเภอแจหม จังหวัดลําปาง

1. นายสมจิตร หทัยปน

2. นายธนู ธนาศักดิ์

3. นายสงา ศรีวรรณชัย

4. นางคําสุข เปนมูล

5. นางใบ ดีใจ

6. นางยวง ตอปญญา

7. นางสมพร กลาแข็ง

8. นางจันทรเปง เอื้อเฟอ

9. นางวรางคณา แหลมคม

10. นางบุญเตี่ยม โลปลา

11. นางสาวลําดวน พงษนิกร

12. นางเบญญาภา คําปนศรี

Community IdentityC

414

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนตําบลเมืองมาย อําเภอแจหม จังหวัดลําปาง

1. นายไสว ลาภเกิด

2. นายติ๊บ เกิดผล

3. นางสาวเกตุสุดา ดานอินถา

4. นางสาวนิรชา ดีมาก

5. นางสาวทิพวรรณ วิชัยอิทคะ

6. นายฆนากร คณะภักดิ์

7. นางสาวขนิษฐา บุญยืน

8. นางสมพร จําเดิม

9. นางผัด ลาภเกิด

10. นางนํา บุญยืน

11. นายนวล ดีมาก

12. นายขวดแกว ดีมาก

13. นายอูด ทําสุข

14. นางไหล อาสา

15. นางมูล ออนหวาน

16. นางขาว ออนหวาน

17. นางมา วงศษา

Community Identityy

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18. นางเอื้อย หมอยา

19. นายวินัย บุญยืน

20. นางพัชรินทร สารสมจริง

21. นางสาวอําภรณี ชางเกวียน

22. นางสาวเกตุสุดา ดานอินถา

23. นางวิลัย ทําสุข

24. นางพิมพา วงศษา

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานทาปายตําบลแมฮี้ อําเภอปาย จังหวัดแมฮองสอน

1. นายประยูร ปมปา

2. นายไพบูลย คําหลวง

3. นายประสิทธิ์ ไพทอง

4. นายดวงแกว สิงหแกว

5. นายองอาจ อริยะ

6. นายบุญนํา ปอกออน

7. นายผัด แกวคํา

8. นายคมิก บํารุง

9. นางอุษา แกวคํา

10. นางจําปา ธนะฟู

Community IdentityC

416

11. นางสุภาพร ควังสา

12. นางสาวมินทธิตา ปมปา

13. นางสุภาณี ปมปา

14. นางภัทธิดา หลิว

15. นางแสงจันทร กาคํา

16. นางเบญจรรณ แกวเขียว

17. นายอุทิศ คําหลวง

18. นางบุญสง มูลคํา

19. นางตุมมา สานุ

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานรักไทยตําบลหมอกจําแป อําเภอเมือง จังหวัดแมฮองสอน

1. นายสุรพล แซไกว

2. นายสวาท สุวรรณอราม

3. นายซือเตอ แซไกว

4. อรวรรณ หวังกิจเกษตร

5. นางมยุรี สิงหพรหม

6. พรพิมล ปนไชย

7. นางอู -

8. ฐิติพร คชฤทธิ์

Community Identityy

417

9. จาตา แซหวง

10. นายสามารถ สิงหพรหม

11. นงนุช สุวรรณอราม

12. นายชยากร อินธิปวง

13. อาเนียง แซหลิน

14. นายเสี่ยวเออ แซฉิง

15. นายธันวา แซลี

16. นายจตุรงค ทวีอภิรดีสิริ

17. จาจือ -

18. สา แซหลิว

19. อาเหมย -

20. นายหุยหลัน -

21. นายอาหวอง -

22. นายยีเซียง แซหลู

23. อัฉริยา จงศิริวรางกุล

Community IdentityC

418

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนหวยเสือเฒาตําบลผาบอง อําเภอเมืองแมฮองสอน จังหวัดแมฮองสอน

1. นายอุทิศ ตยาดีทาน

2. นายตี๋ เฉิดอําไพ

3. นายสมชาย ตยาดีทาน

4. นายประชา สิงขรสิริเดช

5. นางอัฉราพร จิตเมตตาบริสุทธิ์

6. นางสาวโยษิตา วงศอรฉัตร

7. นางวารุณี ลิขิตรุงรัตน

8. นายเพชร รอยพนา

9. นายเซ คีรีไพรศรี

10. นายแฮ รุงฤดีพร

11. โกแหมะ แกวอรามยิ่ง

12. ราตรี ลิขิตรุงรัตน

13. นางกัลยา ยอดแดนไพร

14. นางจันทรเพ็ญ วงคอรฉัตร

15. นางเผลแหมะ สรางแผนผา

16. นางแฮแหมะ ขาวผุดผอง

17. นางแบแหมะ รอยพนา

Community Identityy

419

18. นายชาญชัย เมธีเธียนชัย

19. นางมีแหมะ ยอดแดนไพร

20. นายมะ ขาวผุดผอง

444444444444444444111119999999999999999999

จัดพิมพเผยแพรโดยสํานักงานศึกษาธิการภาค 1

เลขที่ 2 ถนนหวยแกว ตําบลชางเผือก อําเภอเมืองเชียงใหม จังหวัดเชียงใหม

โทรศัพท 0 5322 1413 โทรสาร 0 5321 4575

แปลภาษาโดย ศูนยแปลเอกสาร ลานนาการแปล (LANNA TRANSLATION)

เลขที่ 93/5 ถนนสามลาน ตําบลพระสิงห อําเภอเมืองเชียงใหม จังหวัดเชียงใหม

พิมพครั้งที่ 1 จํานวน 600 เลม ป พ.ศ. 2557

พิมพที่ : โรงพิมพแมกซปริ้นต้ิง

เลขที่ 14 ถนนศิริมังคลาจารย ตําบลสุเทพ อําเภอเมืองเชียงใหม จังหวัดเชียงใหม

E-mail: [email protected] Tel: 053-221097, 089-6356413

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