Community Identity Community Identity

Community Identity CChiangmaihiangmai

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          1. Ban Patan clay sculpture village, tourist a rac on of the local Moo. 4 Sanphakwan Sub-district, wisdom conserva on Hang Dong district, Chiang Mai 2. Pagoda (Buddha’s relics) of Wat La wanaram (Patan)

 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 As the people in the village or community perform expression a temple called “Wat Patan”. Later, the sugar palm tree disappeared of faith in the prac ce of religion, par cipate in ac vi es to develop an without a trace. Then the locals called it “Ton Tan Hin”. Later, the understanding of the teachings of the religion, build the trust and faith to temple was given an offi cial name as “Wat La wanaram (Patan)”, instruct the mind to fi t the social value such as par cipa on in religious while the village is s ll called colloquially “Ban Patan” to this day. 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

156 157 Community Identity Community Identity 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 The way to receive informa on of the wisdom is received from and improvement of the occupa on considered as an iden ty of the the knowledge management via a community forum because originally village. Thai is to add value of baked clay of Ban Patan. Originally, this most popula on was employee, farmer, vase maker, and saving box community made saving boxes, bricks, and then developed to become maker. But why they have turned to baked clay dolls. How could they do? diff erent types of animals doll and human doll. They con nue to develop Where does the knowledge come from? Who is the most beau ful doll the dolls, which s ll need to be con nued indefi nitely. 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. 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 - Provide training for members interested to visit and par cipate Clay Sculpture Group. 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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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 Ban Mae Sub-district, Su hisan, the Chiang Mai Development Offi cer. He is presiding over the opening ceremony of Kew Lae Noi OTOP Village. 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 Transfer of Wisdom on Wooden Craving Handicra s Luang Sub-district, San Pa Tong District to reach Ban Kew Lae Noi which Around 1951, Ban Kew Lae Noi was a remote village with is a center of the sub-district administra ve organiza on, sub-district inconvenient transporta on. There was a cra sman skillful in carving, health center, fresh-food market, OTOP display and selling center; and called Por Boonmee Thaopinta. the other route is the main route, Chiang Mai - Hod, from Highway His former house was in Mueang District, Chiang Mai. He was 108, Airport Intersec on or Central Airport Intersec on, through Hang married to Mrs. Laykha and built a family in this village. As he was poor Dong District Offi ce about 10 km to reach Irriga on Intersec on or and had nothing but knowledge that he Inherited and learned from his BAAC Intersec on, San Pa Tong turn right and follow the irriga on canal parents, that is, elephant carving, so he ini ated a career of elephant through the area of Yuwa Sub-district for about 6 Km to reach Kew Lae carving to earn money for his family. As he had the perseverance, so he Noi village. Currently, popula on living here is approximately 845 people made his family stable. Then, he decided to perform a career selling his in 223 households. cra s and carving as main career for 10 years. In fi scal year 2005, it received a strategic budget for CEO province Later in 1972, a store named Naraiphan and Central Department to be established as a cra village for tourism (OTOP prototype) to build Store in Bangkok came to contact him for purchasing of his carvings. a data and display products center and adjust the environment of the And Naraiphan submi ed his wood carving to contest and it appeared

162 163 Community Identity Community Identity that his work won the contest, awarded a gold medal & cer fi cate that 5. The carving of Thai pa ern, nature, and rural lifestyle: Mr. was encouragement. So, Por Boonmee Thaoboonta had a determina on Satan Munkam is an instructor. to transfer the knowledge of the engraver to Kew La Noi villagers for 6. The carving of fl oa ng elephant from Mimosa wood: Ms. earning income and make a be er life of the villagers. 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.

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. Dis nc on of wisdoms on wood carving handicra s: 3. The carving of animals such as Elephant, Tiger, Lion, Gaur, 1. The carvings refl ect the rural lifestyle and nature beau fully. and Rhino: Por Naninsuay Teungpong is an instructor. 2. The carvings of animals were made realis cally according to 4. The carving of Ramayana pa ern: Mr. Jen Nuansupa is an the real propor on instructor. 3. The Thai-pa ern carvings is exquisite, delicate and fi ne.

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Mr. Phuchong Phothikutasai, 3. Opera ng of the group contributes to job crea on and income the District Chief, together with public of the family. authori es, encouraged conserva on 4. Implementa on contribu ng to those who are disabled or of wisdoms, wood carving and disadvantaged in their careers to reach opportunity to earn their living handicra career, providing training and skills development so that the  products would meet interna onal Manage profi ts from selling the group’s products, alloca ng to standards. And they were selected coopera ve members and contribu ng to the coopera ve to be used as OTOP products in 2002, awarded a in supply of raw materials and equipment for the members. logo of Chiang Mai Brand from Chiang Sources of Materials Mai Commerce Offi ce. 1. Scraps of wood in the community, old wood from demoli on In 2004, they were selected of buildings as the best Thailand’s One Tambon 2. Woods from trees grown at the edge of fi elds One Product, awarded 3 stars as 3. Purchasing Wood Handicra s Coopera ve Limited, which follows: conforms to the laws 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.

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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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they are processed into form of medicine for boiling, medicine powder,  and compresses. It makes another income to the community. Moo 3, Huay Kaew Sub-district, Forest gives herbs, water, moisture, air, occupa on and income. The community also uses water to produce electricity in the community Mae On District, Chiang Mai from 1983 to the present by using pressure of the water to drive a generator. The community also manages the electric power in form  Mae Kampong way, the natural way 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. Maekampong community is a primitive community with Natural tourism is an ac vity that the village has turned itself livelihoods depending on the nature as an economy of natural way. into a tourist village in the form of CBT (Community Based Tourism) Income of the community is from Bai Miang (tea leaves which are with accommoda on as homestay. The tour ac vi es in the community fermented) considered an important economic crop of the community include trekking to study the nature through the path, watching for a long me. It is the main occupa on of the community, which is Agarwood, tea and coff ee planta on, fountain, the largest tree in the derived from nature. The plant is grown naturally without the use of village, waterfall, and beau ful scenery at Kiw Fin viewpoint. fer lizers or pharmaceu cals. Bai Miang is transformed as Miang (tea- Activities related to lifestyle includes as making coffee, leaves used for mas catory purposes) according to the conven onal fermen ng tea, making herbal tea-leaf pillows. The natural tourism is wisdom by steaming and fermen ng. dependence between people and nature: people rely on the forest; the The second economic crop of the community, which is the forest relies on people; living without defores ng or burning the forest. second occupa on next to Bai Miang or tea leaves, is coff ee which Wisdom which is the natural way, conven onal wisdom passed can be inserted or combined in Miang farm using natural fer lizer, not down for many genera ons, knowledge of herbs which are widely using pes cides. It is non-toxic coff ee of Arabica varie es, ideal to grow available in the community forest and processed for use in the treatment in the area of Mae Kampong Community because the area is located of the illness and produced for sale to increase income for the group at an al tude of average 1,300 meters above sea level. At present, the members and the community, knowledge of basketry, herbal sauna, community can process it for selling in the form of fresh coff ee. and Yang Khrae (lying down on a li er over a stove for therapy) all rely Another economic plant of natural way the community depends on the natural way and the wisdoms of the people in the community. on and process to increase income is herbs in the wood of the community Cultures of natural way: Mae Kampong community has engaged for more than a hundred species, which the community has relied on with cultures, beliefs and tradi ons since the ancient me. The cultures treatment tradi onally according to the inherited wisdom. At present, 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 Roasted Coff ee Beans Coff ee Packaging 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

Forest and River’s Life Prolonging Ceremony

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Hydro Power Project

Arts and Cultures of the Community

Project 3 Wisdom on Herbs Toob Ya Muang (Local Medicine Compounding)

Blessing Ceremony 174 175 Community Identity Community Identity

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 Luang Nua Sub-district, Singh Luang recommended for worshiping. 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 Holdld on culturel hello or goodbye. It is used in the same way as the word “Sawasdee” Tai Lue people have cultural dis nc on on language, dressing, of Thai people, conveyed on products: wooden dolls, mulberry paper lifestyle, beliefs, customs, tradi ons, and arts conveyed with products and clothing from young painters. 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.

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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 Hai Ya Sub-district, Mueang District, Chiang Mai the village. Houses, temples and schools altogether sustain the iden ty. There is a belief on that a mythical  creature, namely Phaya Khoen Chao Fa Community Wisdom on Handicra s Luang considered as a sacred animal which has been narrated Uthokkasima – the Land of Culture Inimitable Beauty of Nantharam 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 Wat Nantharam Community or so that there is a saying "Dak Chue Kue (being silent) like Leu people Wat Khoen Community is a traditional listening to sermon". So, everyone is so happy and proud of their Tai community of Chiang Mai/ At that time Lue ethnic. 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 178 179 Community Identity Community Identity 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 In the area of Wat Nantharam Community or Ban Khoen at the east, that place was a place for groups such as Chang Thong, Community, there is a historical story as evidence of the wisdom on Chang Kham, and if they stayed at the south, the place was for Chang the handicra famous and well-known to people in the past to the Lan. For the area between inner and outer wall, it was for cra smen present. Lacquer ware is the iden ty and intellectual value that refl ect moved forcibly from the ci es that Chiang Mai won. This area is where development and ability in living of people in the community. Lacquer various ethnic groups stayed. And Khoen ethic also is one of ethnic group wares at Wat Nantharam Community were the high-class wares (Khoen who populated at the south. They are Lacquer ware cra smen making Chao Fa (Chao Fa means prince/ pricesses) which in the past were made handicra s to off er their bosses too. 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.

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. 1801 181881 Community Identity Community Identity

In the past, Chiang Mai and nearby people already made the  tradi onal lacquer wares. Most of them are the ones using woven frame For the area of Wat Nantharam Community, by the geographical like bamboo frame, coated with lacquer varnish a few mes and adorned evidence and loca on of the community, it is found that the area simply as utensils for daily use and containers in rituals. Later, a er around the temple is surrounded by swamps, ditches for four sides. bringing Tai Khoen people to be a cra sman of lacquer wares according The study of Assoc. Prof. Somchot Ongsakul (Chiang Mai University to the model having been done on Khieun River Basin at Kengtung. So, Lecturer) explained that Wat Nantharam Community is the only area new styles of lacquer wares happened later from integra ng tradi onal surrounded by ditches on all four sides of Chiang Mai. That is the origin style of Chiang Mai and one of Keng Tung in order to meet the needs and of the area called Uthokkasima (the area with ditches as boundary) of modern tastes in Lanna. So, this might be said that Chiang Mai lacquer Chiang Mai, which there remains some traces: swamps at the east, wares can be classifi ed into two major groups: “tradi onal lacquer south and west. This ensures that the area of this community is the ware”, which is commonly found in rural communi es of Chiang Mai; only land of Uthokkasima of Chiang Mai. For the north, with the growth and the other type is “Nanta lacquer ware” or Wat Nantharam laquer and development of the transporta on system, road and se lements, ware which is called by the name of the village located in the area of so the ditch of this side was turned into a street for transporta on. Wat Nantharam Community, Hai Ya Sub-district, Mueangg,g District, Chiang Moreover, it is possible that this area is the catchment area of Chiang Mai. 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 182182 183 Community Identity Community Identity 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 beauty is conveyed through the expression of each area: the community who want to preserve the lacquer ware career to survive career, tradi on, religion and culture, food and consump on. These in the community. It has received support from both the public and show the iden ty in unique style of Wat Nantharam Community. In private sectors, and educa onal ins tu ons in support of the budget, the past, there o en was a saying that the most beau ful woman of increasing skill and working processes in more conserva ve way. And Chiang Mai is the one of Ban Khoen (Nantharam) wining contests as now we have opened a lacquer ware museum to be a collec on of Miss Wachirawuth or Miss Chiang Mai. Those are descendant of Ban lacquerware products from the villagers in the community as a place Khoen Nantharam. of study and learning of the schools. And the community will have the Green and Clean Furthermore, management of the beauty of event opened annually during November for those who are interested environment is also important because that is the look of the cultural in to a end, absorb and learn on community ac vi es area. The current community area is under development fl ows from Food culture: Besides lacquer wares, food is also an iden ty outside to cause a change with facili es, commercial buildings or that people in the community have preserved and passed down from economic ac vi es allowing terms with money and wealth. Anyway, genera on to genera on, such as making Nam Nang (cow skin), which Wat Nantharam can adapt themselves to survive under those changes. is the best Nam Nang of Chiang Mai; local working in style of Tai Khoen There is a clear environmental management system, which has become Community; Pak Ka Jor (northern vegetable soup); Nam Prik Ong (Thai a public space for residents in the community. That is to say that there northern style chili Paste); Khua Nang (roasted skin); Yam Makheua is a temple at the center of ac vi es focused on development and (eggplant spicy salad). In the midst of change and prosperity of the urban management of environment and health with the principle of Green and community, these menus are quite rare. But in the community, the locals Clean. There is conserva on of large trees, wining in provincial level. s ll cook these foods for monks off ering and household consump on. There is increase of green space in the community and campaigning on plan ng organic vegetables, and so on.

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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 Haiya Sub-district, Mueang District, community expresses is to show the cultural iden es maintaining Chiang Mai 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. 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 History of the silverwares: Originally, 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

186186 1 18787 Community Identity Community Identity the cra smen of silverware was arranged to stay silverware handicra people, that is, the fi rst silver ubosot (hall of in Wualai area at Wat Si Suphan, Wat Meun San, temple) of the world in order to be “the artwork of Lanna, dedicated in Ban Wualai, etc. That is the origin of silverware the glorious creed of Buddhism, glorifying His Majesty the King Rama 9 industry from the ancient. “ together. Iden ty / Product Highlights 2. Produc on Process Remarkable features of silverware 2.1 Materials and Components handicra are the folk wisdom passed down from 2.1.1 Silver (pure silver) genera on to genera on with local processing 2.1.2 Thiab money (Indian Rupee). techniques to create value and develop a 2.1.3 Ancient coins (Phod Duang, Pling, etc.). wide variety of forms of products to satisfy 2.1.4 Old Silverware (Defec ve or obsolete). customers’ requirements of both body jewelry 2.2 Produc on Process and appliances, decors of buildings, houses and For the silverware handicra produc on process, they use accommoda ons widely. techniques passed down from their ancestors within Wualai community, Standard and Awards Received the signifi cant steps of which can be described as follows: 1. CPS.2422/2547 (Community Product 1. Design by drawing pa erns of the product/ work piece. Standard) 2. Melt silver to form silver grains or other materials as desired. 2. OTOP’s 3-Star Product in 2010, 2013 3. Roll the grains of silver or other materials into a sheet of silver 3. Trade Standard in Buy with Confi dence or other materials in case that the work piece is a fi gure sheet or product of Ministry of Commerce in fl at form or forged to form as required, such as picture, bowl, tray, Community Rela ons jug etc.. 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

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4. Make patterns (emboss or technique of forging and 3. Distribution of products via channels distributing both embossing). domes cally and abroad 5. Decorate and assemble the work, polish, pain according to 1. Contact to order for production at Wat Si Suphan the processes to be completed, and then engrave pa erns (A pa ern Community Enterprise; or Embossed). 2. Wat Si Si Suphan Community Enterprise inside point of There are 3 formats used in the production of silverware sale at offi ce of the enterprise in Wat Si Si Suphan; handicra by types of works: 3. Wualai Cultural Walking Street, every Saturday, to visit the 1. Light pa ern (basic pa ern applied to the work which is less silver ubosot and support the community throughout the day. detailed or does not require dimension). 2. Low-relief pa ern (the pa ern that requires dimension of Contacts: work in moderate level). Manufacturer: Wat Si Si Suphan Community Enterprise, Wualai 3. High-relief pa ern (the pa ern with dimension of high relief, Road, Haiya Sub-district which is raised clearly). 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 2.3 Tricks / Tips in Produc on Phaisan Kaewrakmuk Techniques or ps in produc on are based on skill, techniques 100 Wat Si Si Suphan, Wualai Road, Haiya, Mueang, Chiang which are passed on, crea vity, exper se and wisdom of each cra sman Mai 50100 in crea ng each piece of work neatly and valuably. Each piece is diff erent Phone: 053-274-705, 084-1771411 from others even they are made from the same cra sman.

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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.

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If you look back to the past,  Ban Wualai people were born by the Haiya Sub-district, Mueang Chiang District, policy. “Kep Phak Sai Sa, Kep Kha Sai Meang [Collecting vegetables into Chiang Mai. baskets and collec ng people into the city]” of King Kawila who sent troops  to attack cities in zone of Salween Outstanding Art Gallery Japanese Military Memorial River Basin of Myanmar in the past to Full with pres ge of Khruba Inherited Wisdom on silverwares forcibly move people to Chiang Mai as increasing manpower of Chiang Mai  more. 1. Background Among people who were “Wualai Village” is a forcibly moved, “Wualai people” are tradi onal community with one ethnic of them. Most of Wualai occupa on of silverwares people who were forcibly moved are and metalwares embossed ar sans in silverwares. So, they are as patterns which are a ini ators or ancestors or silverware present iden ty of “Muen ar sans of Baan Wualai who passed San Comminity of Ban on silverware crafts as their own Wualai”. iden ty to their descendant today. Muen San Comminity of Ban Wualai has “Wat Muen San” Embossed fi gure metal sheets as a center of the community. Therefore, the iden es of Muen San are handcra works as the folk wisdom Community gather together at the temple as the mo o showing iden ty of Wualai ar sans. Due to the high of the community that price of silver, the ar sans applied the pa erns used with silver to other Outstanding Art Gallery Japanese Military Memorial metals such as copper, brass, n and Full with pres ge of Khruba Inherited Wisdom on silverwares aluminum, and enhance home appliances to be the home decor as well. “It could be said that if you come to Muen San Comminity of The handicra of embossed fi gure metal sheets are made in Ban Wualai, you have to visit Wat Muen San”. various pa erns and styles, such as pa erns elephants, Ramayana, rural

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pa ern, 12 zodiacs, Garuda, Dragon, 2. Products etc. each pa ern is available in several Iden ty/ Prominent Points of the Product sizes, depending on creation of the The “silverwares and embossed fi gure metal sheets” are the ar sans and customer demand. 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 productpy of Muen San Comminity of Ban Wualai as the best OTOP of the district.

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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 Hang Dong District, Chiang Mai 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 100 Products 1000 Types Sala, the ar sans, the excellent ar sts when an offi cer of handicra promo on saw his works, and then the Origin of wisdom of po ery 700-year Monastery offi cer borrowed him the works to compete a contest while he did not OTOP, the best products Popularity of Khruba Chankaew 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 1. 100 Products 1000 Types create a lot of works. Shortly a erwards, Teacher Saruai resigned from Origin of an Art Creator being a teacher since he was straigh orward and blunt so that he could The path of our life is not always as a bed of roses. The life not bear the government system any longer. In 1978, with his love in path of Saruai at Soonthon also is the same. From a student of Phan artworks, so he applied for a loan to buy a house to make a sculpture District, Chiang Rai that is known by many people as “Country Boy”, a er collec on in par cular. During the period he collected wooden carvings, gradua ng Secondary Year 3, he took an examina on to be a teacher, he was called “Kru Phi Ba (crazy ghost teacher)” because he bought hoping to return to develop educa on at his hometown. But he had to barns the locals believed that they are the ones of evil spirits, totaling take the exam for 3 mes to be the teacher as desired. Teacher Saruai 3 units, to be used as an art collec on. The locals believed that it was applied his knowledge to be a teacher at Pa Sang Ngam School, Mae bad luck to give the one who lives in disasters. But for Teacher Saruai, Chan District, which is the faraway school requiring walking up to 20 it was diff erent because he believed that what he was doing was done kilometers. For the whole school, there were only 2 teachers. Even it wholeheartedly impar ng for the general benefi t. So, it puts him at ease was hard, but teacher had no any complaint since he was determined un l now without experiencing any disaster, according to the rumors, to provide the children in faraway area educa on. Teacher Saruai said and also won the fi rst prize of lo ery so that he had a fund to build what that at the me he was the teacher here, it was very hard for him. He he loves, that is, 100 Products 1000 Types House. had nothing to eat but s cky rice condensed with milk un l four years A er collec ng the exquisite wood carvings con nuously, he passed, the body could not take this. The teacher got severe recurrent became more well-known. At that me, he had not opened it as a

198 199 Community Identity Community Identity tourist a rac on for people to visit seriously at all. Un l 1997, Queen cra smanship and long experience and ar st being, which is individual Sirikit came to visit the carvings at his house, bringing about joy to him ability. so much. So, Saruai decided to open his house having collected to the 2. Form a mold by using the dra paper to draw on plas cine, artworks for 30 years as a tourist a rac on offi cially in the name “100 taking about 3 days Products 1000 Types House” in the same year. 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 Mr. Chamnong Kawilo, aged 61 years, has been a stucco sculptor beau fully, cut sheets of glass to insert and install on the temple and since he studied in Primary Year 4, inheri ng the wisdom of artworks paint beau fully. 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 History of the Wisdom parade of Kruba Sriwichai and there were followers who were faithful Ban Guan pottery (West Ham) has been made since the to join making merit, and ar sans to jointly build a temple. And that is genera on of grandfather passed down for genera ons. A legend was when Phor Noi Lar learnt through the back door from those ar sans told that it was made in the period that King Mangrai the Great Meng who recognized as are the stucco sculptors of Kruba Srivijaya. So Phor a acked Chiang Mai and established Wiang Kum Kam as the capital. Noi La applied such knowledge as a career. And Mr. Chamnong, who Later, he evacuated inhabitants from Xishuangbanna to live in Wiang was close to Phor Noi La every day, also absorbed such knowledge and Kum Kam together with cra smen. Ones of those cra smen are po ers. helped in the work since he was Primary Year 4. There are many types In the past, Ban Guan may be called Ban Kwan (House of Smoke) since of stucco, such as it has many features such gable apex, pediment, burning the pot released smoke in thick clouds, subsequently distorted base of principle Buddha image, and arch of the temple which requires to be Ban Guan today. cra smanship, ar st being, high tolerance and loving. The successor of History and background of the work/ working Uncle Chamnong is Mr. Songwuth Phimsan, aged 35 years, belonging to To make po ery (pot molding), Ban Guan mixes both tradi onal Han Kaew Sub-district, and formerly an assistance of Uncle Chamnong and new developed styles. This is adapta on of tradi onal pot to put as well. designs on products to match the modern era, by skilled po ers of  both tradi onal and new style. Boontor Uppalawanno, the abbot of 1 Dra on paper, taking 5-6 days, by drawing out imagina on Wat Sisawang foresaw that this po ery making should be preserved incurred from prac ce, not by using templates. Only use hand to and that this wisdom should be succeeded. So, he established a group dra neatly to make pa erns on the paper. This sec on requires fi ne to come together at house no. 23 Moo 5, Han Kaew Sub-district, to be

200 201 Community Identity Community Identity a tourist a rac on and place for local cultural learning, and also pass capacity of 50-60 people. The principal Buddha image of the monastery is on the local wisdom to to children in schools and out of place as well. an ar s c blend of Myanmar and Lanna. This is assumed that in ancient Procedure/ process/ crea on mes there was a fi ght between Lanna and Myanmar. Therefore, the Work procedures begin from fermen ng the clay for 1 night, area was occupied by Myanmar together with building this temple. then mix it with sand, massage the mixture by treading on to get Therefore, this temple has Burmese art mixed. 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 5.1 Sala Nai Coff ee public and private sector, providing training and knowledge, and also Herbal products of Pantharak Community Enterprise by Mrs. many supplies so that there are many innova ve products in various Kridchakorn Khamchum: Sala Nai Coff ee is for be er health, star ng forms such as fountain pot, lamp pot, and many decors. It also is made easily in the morning, cup per day. It is the best coff ee recipe from a according to customer need. 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 Wat Tung Aor or called by the locals “Wat Tung Aor Luang” is sweetener instead of sugar without any ar fi cial color and fragrance. located at 30 Ban Tung Aor Luang, Moo 3, Han Kaew Sub-district, Hang This is healthy for your body and enhances confi dence for all the family. Dong District, Chiang Mai. Wat Tung Aor is a small temple and the 5.2 Fine Egg ancient temple, history of which is s ll unclear. As informa on recorded, Eggshell product by Mr. Nirut Boonsiri: Fine eggs are handmade we know that a clergy came to rule in 2350, but as assumed from the products made of hard eggshell of all kinds. This causes the value and structure of the temple, its age is es mated to be 600-700 years. what variety of styles and prices. It can be used as ornament and beau ful is evident is that there is Hang Wan in front of the temple (also known home furnishing, requiring neat in making. as Wat Tua Ngao), which is an ancient art in the same period of Chiang 5.3 Wan Dee Mo Hom Mai City, found in the period of Wiang Kum Kam, Wiang Tha Kan, Wiang Wan Dee Mo Hom is a Mo Hom fabric is comfortable to wear Mano. Wat Tung Aor is a center in contemporary era of Wiang Mano. with beau ful color and easy to maintain, available in many forms for This happened over 13 years prior to establishment of Chiang Mai. The selec on and aff ordable price. Mo Hom fabric is an iden ty of northern monastery of Wat Tung Aor is a form of art that is passed down from region, comfortable to wear in aff ordable price, suitable for all ages, Wiang Kum Kam. Solitude and beauty of the monastery is at assembling which you can buy for both retail and wholesale. This includes loincloth, a with teaks without using nails and bricks, but bolts for most of the local products from the North with high quality, looking stylish. Naturally, construc on, which is rare to see from the temples in general. So, the proper es of indigo dye uapplied to Mo Hom fabric can be faded. This monastery of Wat Tung Aor is smaller than the other temples, with

202 203 Community Identity Community Identity might be said that “The original Mo Hom must be faded in color”, but and iden ty of Tai Lue tribe refl ec ng lifestyle and livelihood of Tai Lue there is a treatment that helps to maintain this indigo by soaking it in people, expressed via pa erns dis nc vely, containing the tradi onal brine or vinegar for 1 night before the fi rst wash. Then wash as usual, pa ern which is an iden ty of Tai Lue and applied pa erns to be mixed washing separately from the fabrics with light color. For this Mo Hom, the altogether seamlessly. 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 Luang Pu Kruba Chankaew Kanthasilo of Wat Sri Sawang is since 1999. one of instructors who have many years in ordina on and rou ne 5.4 Linen - Co on prac ce which is magnifi cent and simple as exemplary teachers and Started by Mr. Chaimongkol is who likes fabric of the tribes. In good prac oners in the past. Luang Pu Chakaew or Krba Chankaew 2004, he wore a tribal cloth applied to accord with the modern era. belongs to Ban Guan by birth. His place of birth or old house is located Those who saw him said that it looked beau ful and salable. So, Mr. opposite Wat Ban Guan, not far away from the temple. Kruba Chunkaew Chaimongkol began to make the cloths applied from costume of Tai Lue, Kanthasilo was born in a family of Doksrimuang, on Monday, 5 1916, selling at walking street and there were many people there interested Year of the Dragon. His father is Mr. Nannin and his mother is Mrs. Bua in his products. And then his products have been developed un l today. Doksrimuang. He has totally 7 siblings and he is the second child. And There are many famous hotels ordering them for their employee in as he was close to this temple, so he was bound to this temple since many quan es. childhood. Un l he was 9 years old, his father took him to be under Currently Mr. Chaimongkol is a group leader with members in care of the temple as a temple boy or called by northern people as produc on approximately 7-8 people, dividing works based on houses “Kha Yom” and care of the abbot of Wat Ban Guan. At there, he had an of the members. Each product is designed by Mr. Chaimongkol by telling opportunity to study Lanna alphabets (Tua Muang) with Phor Cheun or stories to the dressmakers. So, each product has a story. In the future Mr. Novice Cheun as a senior to teach him and also his fi rst teacher of the Chaimongkol has a plan to import Chinese goods to be sold addi onally child. Un l he was 12 years old, he was ordained as a novice at this Wat like brocade of Tibetans to be his applied products. Ban Guan. This period, he had the opportunity to study religious and Products: Pali studies at Wat Sai Moon, not far from where he lived much. And The applied Tai Lue cloth is applied from the local costume of he was ordained as a monk at the age of 21 years at Wat Khan Kaew Tai Lue, unique in both color and pa ern, to be tailored with the local with Phra Kru Wat Sai Moon as a preceptor. Shortly therea er, Luang fabrics, with applica on of pa erns but maintaining the dis nc ve Phor Kaew, the abbot, le the monkhood, so the posi on of abbot of iden ty on the cloth designed contemporarily. Wat Ban Guan was vacant. And then Phra Chan Kaew, the young monk Tai Lue ethnic pa erned sarong is the one maintaining designs at that me, had to serve as abbot for Luang Phor Kaew.

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Pottery

100 Products 1000 Types

700-Year Monastery

Sala, the artisans, the excellent artists Fne Egg 206 207 Community Identity Community Identity

Community Identity Sala Nai Coffee Popularity of Kruba Chankaew MMaeae HHongong SSonon

Wan Dee Mo Hom

208 209 Community Identity Community Identity  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, became inconvenient to return to travel by boat dug up of wooden logs and all con nents and result in The World War 2. And later in 1941, to cross the river, the local villager were accustomed to cross the river Japan declared war on the Allies, and moved his troops to set up base by bridge. They worked together to build a new bridge to cross the Pai in Thailand to transport food supplies and muni ons through Mae Hong River again. And in 1973, there was a major fl ood in August, resul ng in Son province in order to a ack Myanmar (A dependency of the United severe damage to homes and farms. The fl ood swept away the bridge. Kingdom) in that moment. But with the diffi culty of movement along Then Pai asked for an iron bridge called “Navarat”, the original bridge a valley and Pai river, the Japanese troops took the people of Thailand of Chiang Mai, which at that me was not used, to replace the wooden from various villages to hoe a route from Chiang Mai to Mae Hong bridge that was swept away by the fl ood. In 1975, the Nawarat Chiang Son province with pay at rate of 50-150 baht/person/day. Meanwhile, Mai Bridge was moved to be reassembled to reuse at Pai District, Mea villagers in the other side of Mae Hong Son were hired to hand hoeing Hong Son. And in 1976, 1 year later, it was completed to become the abother path heading to Chiang Mai, both of which converge on the “Historical Tha Pai Bridge” nowadays. Tha Pai Village also has the nature bank at Ban Tha Pai Pai District. Then they jointly used elephants to drag surrounded by mountains, rice fi elds and lifestyle of the locals that s ll the large 30-inch-width woods out of the forest to make the bridge to preserve the tradi on, customs and cultures that succeeding for long converge both sides of the Pai River together to become a historic path me so that the descendants and next genera ons preserve and abide and bridge of the war. In 1946, the World War ended. Japanese troops by the tradi ons and those who visit will experience the cold weather retreated back and burned the wooden bridge. As the result, people of of sea mist in the morning and be dazzled with the colors of rainbow Pai who ever used the bridge in conjunc on with the Japanese military from the dew on the grass touching sunlight late in the morning. They

210 211 Community Identity Community Identity 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.

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Manufacturing of the Organic black dragon Tea:  1. Pick tea leaves and put it in a bamboo basket. Moo 6, Mokjampae Sub-district, Muang 2. Leave them to air for 1 hour in a bamboo basket. District, Mae Hon Son 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. Organic Black Dragon Tea 6. Put the tea leaves in a package. 



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. 214 215 Community Identity Community Identity

Good Side of Tea / Charms of Tea. result, they had to retreat to avoid poli cal asylum into to the land of 1. Refresh and give you the energy to work Burma, Laos, Myanmar, Vietnam and Thailand border in Chiang Rai, 2. From a research, it can reduce cholesterol in blood. Chiang Mai and Mae Hong Son. 3. Create incomes to the community   It is the last village before Thai – Myanmar border. The “The long journey of Division 93, life is as a novel. The narra ve popula on of the village is former Chinese soldiers of Division 93 during inducing to follow and research, which some s ll serves as a character the change of administra on into communists and they retreated to of this place, ready to recount the his legend of the brave warrior se le on Doi Mae Salong, Chiang Rai. Some dispersed in Mae Hong Son drama cally “...... Tar Lao Shi ...... ” 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. 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 216 217 Community Identity Community Identity

 Au Kho, visi ng Burmese temple, if you want to experience the real The weather is cold all year round. There is a large reservoir in nature, there are many paths that many of you have gone and come the middle of the village surrounded by mountains, and the beau ful back again because Mae Hong Son is the tourism resource. This me nature able to plant crops such as peach, pear, fl owers. 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 Mae Au Village or Ban Rak Thai is far away from Mae Hong Son of the Chinese soldiers, Kuomintang, the legend of ba les and great Province to the north, about 45 kilometers, the route with tourists both courage, as well as to experience the lifestyle of 5 tribes of 7 tribes Thai and foreign tourists throughout the year. When winter comes to here. 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 When winter comes, the northern provinces of the country, 200 baht each, including hot water, TV, all units have a large reservoir which are like a roof of Thailand, you will see the scenery of complex view. Call 089-5572258 to book a room with breakfast, coff ee, fresh mountain range, Mist Sea in the morning, meet hiking trails close to Chinese tea for tas ng from the farm free service and aff ordable price. the nature, bath in hot springs and stream, watch a palace in the valley, There are seminar service and ac vi es such as the fi shing and mule and be pleased with Mae Hong Son – Ban Rak Thai Route (well paved riding. This is a pleasure of waterfront living with over 180-degree thorough the route). Traveling began at the fresh-food market at 6:30 view, “Beau ful home, Clear water, Among the mountain valleys, Cold am. We had breakfast at the market includingporridge, Tai Yai foods, weather throughout the year”, and good tasty food, where you will read newspapers, then set off to the north by road number 1095, enjoy the perfect natural forests. 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 When it comes to tourism of Mae Hong Son, besides the watched sesame oil produc on using tradi onal yoked ca le, free of Longneck Karen, watching Mexican Sun Flower blooming at Doi Mae 218 219 Community Identity Community Identity toxins, then watched the process of bean making products of Tai Yai. dress of the Yunnan Chinese as a memorial, and returned back. What And then con nued going along the route 1095 for 3 km, turn le at a you have to bring for this trip are a sweater and a camera and then you crossroad and take the road number 1004 Ban Kung Mai Sak - Ban Rak will never forget. We recommend you these Yunnan restaurants: Da Thai, moved further 5 kilometers to reach Ban Mae Sa Nga to visit the Lao Shi Rak Tai resort, Ar Niang Restaurant, Jee Lee Restaurant, And Khi hot springs, mud heaping, shop the unseen souvenirs at the Unseen, Ma Ja Ta. Wish you enjoy the trip here. 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. Da Lao Shi 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

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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 Pha Bong Sub-district, minority (Currently popula on of Mae Suai Ou 28 is households). Muang Mae Hon Son District, Mae Hon Son  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 Huay Sua Thao Village is where Red Karen and Padaung Karen in the rainy season due to fl ooding Long Neck Karen people live. It is located at Moo 8, Pha Bong Sub-district, At the North: it is adjacent to Ban Sobpong Muang Mae Hon Son District, Mae Hon Son, away from the city about At the South: it is adjacent to Ban Huay Pu Kaeng 11 kilometers. At the East: it is adjacent Tha Pong Daeng Center (As the Royal  Thought Project) Originally it was located at Ban Mae Suai Ou. Later, it was moved At the West: it is adjacent to Ban Mae Suai Ou, next to the Ban Mak Kao Yon (Ma Mui) and Khun Huay Dua, Ban Mahin Luang Republic of the Union of Myanmar (Long Neck Karen minority). respec vely. The reason why it was relocated is because of the shi ing Popula on is Red Karen and Long Neck Karen (Kayan / Padaung). cul va on. And later in 1977, the government established the village At present (August 2014), a total popula on is 836 people and 148 of Huay Sua Thao with the people of Ban Khun Huai Dua, Ban Mak Kao households. 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 Career: to a story saying tKub hat originally, this region was heavily forested and Most people are farmers,, was a habitat of wild animals, and there was an old ger, tKub hat o en followed by general contractors,, came to lie down in the brook. So, this brook was called by hunters as rice farm, orchards, rice “Huay Sua Thao (Old Tiger Brook)”. planta on, tobacco, produc on And in 2003, with the royal thought project on establishment of products within the village to border guard village to prevent trespassing Thai boundary, the locals sell as souvenirs to tourists, mostst of which of Ban Huay Sua Thao were separated to set the new village, far 8 are Karen woven fabric, silver bracelet, necklace, basketworks, Kub kilometers from Ban Huay Sua Tao, called Mae Suai Ou Border Guards hats, jewelry of longneck Karen in various forms, CD of songs sung by

222 223 Community Identity Community Identity longneck Karen people, seeking forest will help raise Tee pillar in place, which is done one pillar per year only. stuff s such as honey and fatwood to A er raising the pillar, the ceremony is completed. be sold, local products such as coarse Poi Khao Tom Tradi on is a tradi on of feast of grandparent rice and peppers. In addi on, there are spirits and guardian spirit for peacefulness and happiness called also products ge ng from other places Phudikhli. There will be cooking glu nous rice steamed in banana leaf to be sold, such as clothing, bedding, every household in September of each year, taking 5 days 5 nights. In bags, pen socket, Hill tribal dolls, and a tradi on, men will dress up with costume of housewives. Or some auxiliary occupa on in the winter, tKub may dress up as Negrito or dress up like ghost to look spooky in order hat is, tour guide for elephant riding, to chase the evil spirits away from the village; they will light a fi re on trekking and so 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 Mostly they are Buddhists but in cooking the steamed glu nous rice, wrapped in green leaf; And they also have the belief about ghosts. There will use chicken bone to cast lots on livelihood, etc. are spiritual rites held regularly. And In Feast of Brook Spirit or Water Spirit called Buai To Se, pig’s some are Chris ans. Currently there is head and entrails are used in the ceremony. A er feas ng, the pork is a temple built in the village so tKub hat shared among people in the whole village, except for the pregnant one the villagers can go to make merit, listen to sermons every Buddhist not allowed ea ng the pork because they believe tKub hat this will cause holy day. 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.  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 Dressing for men nowadays is like other people in Mae Hon feast of the spirit which is believed to enhance community well-being Son. But in the tradi ons and fes vals, men will dress in black fi sherman and unity in the village. The off ering includes 1 pork, 2 chickens and pants (Formerly they use the red one woven in the village), white long white wine (fermented, dis lled alcohol). This is held in April of each sleeve shirt with a red turban. The woman will dress in a red-black year, taking 5 days 5 nights with ac vi es such as dancing on the last Karen shirt, red-black tube skirt with turban. For the dress of women night un l dawn. At about 6 o’clock in the morning of the next day, they (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, 224 225 Community Identity Community Identity short at knee, wear brass ring  at calves, wrap with cloth from Weaving household appliances such as wicker baskets, baskets, below the knee to the ankle, put bins, Kub hats and others-The one who is capable of this area is Mr. Ri 7-8 aluminum bracelets on their Buranawanasai. wrist, but 3 bracelets for a girl. For Weaving of apparels and utensils such as shirts, bags, sarongs, their hairstyle, they have bangs bedspreads, etc- The one who is capable of this area is Mrs. Kumae and wear hair in a bun or colorful Kaewaramying. turban. The children o en have Tradi onal dance in Karen style- The one who is capable of this short hair and put brass ring on area is Mrs. Phongsri Kaewaramsri. neck and color cloth under their Sword dance- The one who is capable of this area is... Mr. Kue chin against abrasion. Pu ng on Kub hathaiso phol the brass ring on neck of a young Tourism: hill tribe home Karen of Longneck Karen, long-ear Karen Karen will start from the age of 5-9 and Red Karen; riding on elephant to watch the nature; watch tradi ons years, with a ceremony performed and cultures of the village with the village community as tour guides. by a shaman of the tribe. Before The elephants’ owner is Mr. Khe Phukia hanachai who had a concept pu ng on, they will use chicken bone in predic on to determine to extend the tour taking a path from Huay Sua Thao to Ban Mae Suai the best auspicious me. Originally Ou, which is approximately 9 kilometers of hiking trails. There will be a it was said tKub hat women pu ng point view of Yamo Doi tKub hat the tourists can see Myanmar clearly, on brass rings had to be the one homestay to accommodate tourists, and provision of tradi ons of the born on Wednesday, falling on communi es. And travelling from Mae Suai Ou to Ban Nam Pieng Din the full moon only, and had to be the pure Kayan women, not mixed takes only 6 kilometers. 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. 226 227 Community Identity Community Identity

Community Identity

LLampangampang

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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 Muang Pan District, Lampang 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 Kew Fin where Dok Seaw bloom Chae Son na onal park and benefi ts of plants around. Some tree species are rare or even Famous hot spring Beau ful tex les with natural dyeing become ex nct. Then some natural color, not only the beauty, but also Respect Si Laung Pagoda 200-year royal cabinet rice of Dee help maintain the quality of the fi ber as well. The use of natural colors homestay 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. “Sri Don Moon, Good brown rice , Good leadership, Strong women All stages of the fabric must be performed with inten on. When group, United in hand cra s, Renowned in natural-dyed tex les” 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 History of Mon River tex le (Mon River Chae Son Group) stained with pleasure; the fabrics are starched to be easier to weave; the Mon River is a source of Chae Son Waterfall, an a rac on in weavers and seller keep smiling, and then the fabrics are more valuable Lampang and a large blood that sustains the lives of people in Sri Don to those who wear. Moon and nearby villages since ancient me. Villagers living in the Mon The natural dyed tex les are versa le, able to be processed in River have a way of life that is bound to this river from the past, such as various forms such as clothing, curtains, tablecloths, bedding, scarves, co on farming for use as apparel, which requires watershed of Mon River shawls, towels, hats, bags, shoes, and could be applied to process by as a source for cul va on and then get a crop yield to be woven into a yourself. garment used within the family, and also to convey to next genera on. Good test brown rice Currently residents of Sri Don Moon s ll are bound with Mon - Non-toxic rice cul vated and produced in the community. River, feeling grateful for this river. To show their gra tude to ancestors, - Made from natural organic products. they were inspired to bring the wisdom that has been inherited, blended - The water used in the cul va on is of the natural source with with the modern concept to emanate on the cloth woven into the Mon abundance of water.

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Good leaders The charm of natural dyed tex les is that each of them is unique and - Give precedence to the community. the one and only in the world. Each color is from the folk wisdom and - Help and encourage people in the community to increase benefi ts of plants around. income. All stages of the fabric must be performed with inten on. When Strong Women Group everyone is happy: the co on farmers remove co on seeds out; the - Women in the community have strong rapport with self- spinners arrange the co on yarns into thin and beau ful ones; the dyer devo on and generousness. stained with pleasure; the fabrics are starched to be easier to weave; the - It is a source of working capital for the community, transparent, weavers and seller keep smiling, and then the fabrics are more valuable and returns profi ts to members in the community. to those who wear. Skilled Cra s - Basket of eggs  - Natural dyed fabrics with unique pa erns as iden ty, awarded Treatment: Wash by hand and dry up in the shade in 5-star level from the 2003 to the present Manufactured by: Narm Mon Chae Son Group, North Chae Son Renowned in natural dyed tex les Village, Moo 2, Chae Son Sub-district, Mueang Pan District, Lampang - There are a variety of natural colors, for example: 52240 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.

232233 Community Identity Community Identity

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. Chae Hom District, Lampang 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 Khao Kam of Muang Mai Unusual-pa ern rice box the most unique one is Red Brown S cky Rice (Khao Kam) grown on All fl owers are beau ful Prospering in cultures the hills (upland rice) to yield only one me per season in a limited Pha Dang, Doi Arnmar Worshipping Pha Ngum Charng Moo amount, outstanding on the beauty of slender grains and so aroma All younger genera on support Precious an que place 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 Muang Mai is a sub-district of Chae Hom district, Lampang well. This opposes to other types that the longer it is stored, the less under administra on of the Muang Mai Sub-district Administra ve price and quality it will get. Organiza on (SAO). Its topography is undula ng foothills and plains of Every year, tradi onally it is customary to worship the ancestors the fer le foothills with boundary adjacent to who have passed away and the wild spirit through the holy thing of North: adjacent to Ban Sa Sub-district, Chae Hom District, community, Chang Noi guardian spirit, Phu Kha guardian spirit, Pha Lampang Bang guardian spirit and Chang Moo guardian spirit that are placed at South: adjacent to Ban Dong Sub-district, Maemao District, the north (elephant statue) and the south (horse statue) of the village Lampang to protect the people in the community to be peaceful, get good yield East: adjacent to Ban Aon Sub-district, Ngao District, Lampang of foods andseasonal raining. It allows the descendant to return home West: adjacent to Ban LangSub-district, Muang District, to a end this ceremony every year. There are ac vi es of aff ores ng Lampang. and dams to conserve the water source and forests as well As they have agricultural lifestyle, relying on each other between What indicates that you have arrived to Muang Mai is Doi humans and nature, therefore, they u lize natural materials such as Phadang appearing markedly high due to the color of the red cliff s. bamboo available plen fully, which was originally brought to the shelter. Thetale from ancient says that Chao Phor Pha Bang fought against the But at present, it has been developed to become a rice box with woven enem but he had not won, make himself angry. So, he ordered the pa erns which mimic the nature available, such as pa ern of a running 234 235 Community Identity Community Identity soldiers to take the betel nut juice to paint the cliff s in red in order to Descrip on: Lunch box made of bamboo available plen fully in midate the enemy. So, it is known Doi Phadang (Red Cliff ). in the area through the process inherited from ancestors, obtained by The Doi Arnmar (Saddle Mountain) is the mountain located in mimicking the natural pa erns, such as pa ern of a running stream south of the community (horse statue) because originally this areas there Pa ern of vines, forest, etc. It also has a stained bamboo from seeds of were a lot of horses raised. It is presumed for using in the government ebony tree causing black color, durability, and a pa ern that is iden ty in the past because horse riding was the main vehicle for travelling so of the area. It is 100 percent safe from chemicals. 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.

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.

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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 Wang Nuea District, Lampang (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 “Let’s see the murals of Wat Ban Koh the day un l s cky, then mix it with each color in a small container and And eat Phaya reeds of Wang People” 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 Phaya reeds of Wang Nuea Never bored, never to be forgo e n of sacred place and temple at Dusitdarai Bangkok and won the Lanna Excellent intelligence causing a be er memory Architecture Conserva on Award 2009 in type of Lanna architecture of Chiang Mai 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, An important iden ty of Wang Nuea People is ea ng Phaya it makes many pain ngs decayed and worn out due to natural causes, reeds bringing the Paya reeds that grow along the Wang River to cut into and insect infesta on. So, it is a ra onale of the “Wat Ban Koh Murals segments of about 3 inches, pour honey inside, and spell to the reeds Conserva on Project” funded for restora on in 2005 by the United with honey called Arjinjam Payapanya, the magic honey. Ea ng the Phaya States Ambassador’s Fund, which faculty of teachers of Chiang Mai reeds is a ceremony held every year on Songkran days at Wat Tung Ha, University and Naresuan University Phayao Campus or Phayao University Wang Sai Kham Sub-district, Wang Neau District, Lampang. Through this is the current proposer of budget. The pain ngs in the temple are inside ceremony is believed increasing an ability to learn and remember, and and on the wall in front of the temple, which tell stories of the biography also be brilliant in oratory. It is a charm of popular ar sts or actors as of Lord Buddha: Phrommachak, Tamiya, Vessantara, Phra Malai Helps well. Those who like to eat the Paya reeds are priest, preacher, children the Earth, and Stone Swan which are Jataka (tales of the lord Buddha’s who seek learning academic ma ers and incanta ons, ar sts, especially former births) and Apocryphal Jataka or folk tales based on the Jataka. Thai musicians or folk song singers, allowing them have good voice and A painter is Luang Phor Kham Por Udnun, the priest who studied from intelligence.

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 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 240 241 Community Identity Community Identity

Phaya Reed Honey Incanta on Rite Bowls for Phaya Reeds Incanta on Rite

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Phaya Reed for Selling to Those who are interested in

Phaya Reed Honey 244 245 Community Identity Community Identity

A Wall of Wat Ban Koh

Chao Phor Phaya Wang Wat Ban Koh (Guardian Spirit)

Phrommachak riding on an elephant to reconcile Ms. Sisa

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Wang Kaew Waterfall

HoramanHtdthdttHihi went down the ground to meet Horayi, his child, and fought each other and fi nally he knows the truth.

Indra tried his wife

PParents went to see Phra Temi wwho be ordained as a hermit in the woods.

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in Lampang that has maintained the  iden ty of ancient knife smithing Moo 6, Hang Chat Sub-district, succeeded form the ancestors for a half century. Reputa on and skill Hang Chat District, Lampang of knives smi hing are pervaded among knife lovers so that this  village itself has become a source “Lanna Knife Kham Dang Wisdom” of knives that outsiders come in and buy the excellence knifes every  day for several decades the loud of An originator of bladesmith is Por Noi Aoot, whose former bea ng never stop from the village. surname was Dang Kaew Kham. The bladesmith products are knives This is a story of men who has the used in the kitchen, mowing grass, and cu nggy trees. The rotary blades spirit and courage of knife making of train were used to make chopping at the Kam Dang Village, Hang knives. The blade smithing was found Chat District, Lampang. Kam Dang since Tip Chang period, star ng from Village is well-known as the village Nan Maet, Nan Thip Chang, Nan Dang of ancient blade smithing, and may ordinate as monks in Wat Kam Dang be said to be the only village in took steel tracks from railway to burn Lampang that has maintained the and beat and grind un l it was sharp iden ty of ancient knife smithing as a knife. Later, the ruler-like 1-m succeeded form the ancestors for German steel bar was used instead of a half century. Reputa on and skill steel tracks diffi cult to fi nd. Later, there of knives smi hing are pervaded were more cars into the city, thus they among knife lovers so that this used the car’s suspension instead. village itself has become a source of knives that outsiders come in and Kam Dang Village is well-known buy the excellence knifes every day. Mr. Boonton Si paisan, the former as the village of ancient blade smithing, rice mill owners, is another one who loves the charm of a bladesmith. and may be said to be the only village He owns one of the three remaining furnace and s ll insists to do the

250 251 Community Identity Community Identity 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.

252252 23 253 Community Identity Community Identity

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. Chae Hom District, Lampang 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 Chae Hom, the city of merit Warm with cultures 2013 as a place of learning for Wat Pha Daeng Luang. Inimitable crab chili sauce Abreast with vegetable juice A craved Buddha image ini ally was found as a golden teak log. Five-star kni ed fabrics Nong Nao of Chae Hom 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 In Chae Hom district, there are important temples: Wat Pha abbot to carve a reclining Buddha image and contained the relics which Daeng Luang, Wat Si Luang. Wat Pha Daeng Luang formerly was called were given by the current Patriarch. The important tradi on of Wat Pha Wat Pa Daeng Luang under jurisdic on of Wat Pa Daeng Luang Chiang Daeng Luang are Phra That (relics) bathing tradi on on the 15th day of Mai. It was presumably built around the 18th Buddhist era by King Kham waxing moon of 8th lunar month every year falling on Vesak Day; Tang Daeng, the ruler of Phukamyao (Phayao) sending “Kham Lu”, the ar san, Khao Som Tor tradi onal held on the end of Buddhist lent. to join building the temple as a carver cra ing Naga Ton (Khan Tuay) History of Wat Si Luang: It is situated on the le bank of Soi River, together with Chae Hom ruler. In those days, Chae Hom was a Panna established before 1689. Its area was provided by the royal grant in 1941. of total of 36 Panna of Phayao. The area around the temple consists of From discovery of Palm-leaf manuscripts inscribed in Lanna le ers of Wat a main pagoda at the end of temple. The temple was restored in the Si Luang, they found the old palm-leaf manuscripts, transcribed some past. At the temple entrance, there are pillars of double swans. Ubosot of Drama contents, and wooden plates carved with Lanna alphabets. is located in the south of the temple rebuilt over the old Ubosot, where The palm-leaf manuscript inscribed with Lanna le ers wri en over the a pair of stone boundary marker s ll appears. Hall and Bell Tower are in three worlds and Kruba Khampheerapanyo manuscript inscribed on the southwest of the main pagoda. There are over 500 bundles (Phuk) wooden plate are not the same one. Their ages are diff erent about 100 of Palm-leaf manuscripts in Wat Pha Daeng Luang inscribed from the years. He stayed during the Buddhist Lent at Wat Si Luang Luang. And in year 1720 to 1947, which are in the period of Abbot Figure 1 - Figure 1696, he moved to stay during the Buddhist Lent atWat Ban Pong (From 8. For Phra That (Pagoda), it is a pagoda-shaped forma on bricked and 1689 to 2010, Wat Si Luang was built up to 325 years ago) governed by cemented with square base, 14 m long for each side and 17 m high. Phra Khru Siripoonyaphirat, the abbot. From 1980 to the present, Phra The open space of the pagoda is 30 m long for each side. It is the art Chao Thong Thip has an important Buddha image as Phra Chao thong 254 255 Community Identity Community Identity

Thip which is respec ul for Chae Hom people. also was born, parents already had made it for drinking and it has been The vegetable juice of Nong Nao of Chaet Hom District, Lampang inherited un l today. As the author is afraid that the knowledge of Province, has been inherited from their predecessors, which is related making this vegetable juice might be lost, so the author thinks that we and relevant to way of life of the community to adapt and improve the should preserve and develop the products to be be er and create new quality of life under the prac ce of philosophy of His Majesty the King packaging to be be er and survive along with the Chae Hom people, guiding living by emphasizing suffi ciency economy to be stable and especially vegetable juices of community of Moo 8, Ban Nong Nao – Ban sustainable. Den, which are high nutri ve, clean, tasty, storable for years without Vegetable juice is a valuable folk food, contaminant-free, clean, preserva ves, able to make as chili paste to eat with pork cracklings or and tasty of the North. It is made from turnips. This is a wisdom ancestors salt pork or spicy salad with ant eggs. It has no addi ves. Most of all, has passed on their descendents from genera on to genera on of Ban it can be cooked for a variety of cuisines. Anyone who visits Chae Hom Nong Nao, Chae Hom District and a folk wisdom to apply vegetables for without tas ng the vegetable juice, especially the one of Ban Nong cooking such as boiling, blanching, pickling, etc., but it would not be Nao-Ban Den, is not considered having arrived Chae Hom. eaten every day. They pickle vegetables, slice the vegetables, add salt, At this point, many of you may have heard and tasted some add cooked rice, then ferment and expose to the sun for a couple days, vegetable juices and vegetable chili paste, especially the elders who then bring them to cook to get good taste with high nutri onal value and like to eat, because the vegetable juice is a tradi onal food surviving nontoxic. Slice it then add salt, add rice, expose to the sun as well, but together with Lanna people over a long me, available to eat all year it is less than, called Khi Jang (elephant dung) vegetable juice, which is round since the vegetable juice of Chae Hom can be stored all year made as chili paste. It cannot be made in large amount since it cannot be round. This can be cer fi ed since it passed a research by professors and stored for long me. Use the vegetable available much by preserving the students of Lampang Rajabhat University who came to research for toxic vegetables to make vegetable juices, but it can be stored for long me. vegetables used to make the vegetable juice. 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 As lifestyle of the Chae Hom people is a kind of brotherhood known in the North since it is a local cuisine from folk wisdom popular with main occupa on as farmers, and during the farming, there are a lot for ea ng. This is now well-known because the program “Looking the of crabs which o en damaged rice of the farmer, bringing about poor North” came to fi lm for news and broadcast in the program a Tale of quality of rice yield, so Chae Hom people thought the idea to store a lot Northern People via TV, Channel 11, as a live program at Ban Nong Nao of crabs for a long period and fi nd the way to preserve them by pounding and Ban Sa Sub-district on 10 and 13 July 2012. the crabs to be fi ne and squeezing to get crab juice into stew pot every The origin of making of vegetable juice is unclear who ini ated day in amount considered as appropriate or need of each family because or invented and when it was fi rst made. This is because when the author it can be stored for years. Those who taste it usually are a racted. So, 256 257 CommunityC Identity Community Identityy 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 Hall of Wat Pha Daeng Luang Pagoda - 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. Inside the hall Ancient Ku (Construction) Craved Buddha Image - 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 Ingredients of divine rice Divine rice stirring Monk praying for putting the kni ed fabric with outstanding iden ty of the group is Kai Fa Phaya Lue eyes into an image of Buddha 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 Divine rice ready to serve Phra That Bathing Tradition (Pagoda) 258 259 CommunityC Identity Community Identity

Wat Si Luang Hall of Wat Si Luang Phra Chao Thong Thip Community Identity Crabs for making crab Food including crab Crab simmered it done chili sauce chili sauce to a turn LLamphunamphun

Instant Crab Chili Sauce Vegetables to make Vegetable Juice vegetable juice

Instant Vegetable Juices Knitting Kai Fa Phaya Lue Chochet 260 261 CommunityC Identity Community Identityy

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 Muang District, Lamphun 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 Range of the big cassia trees Environmental care knowledge to all who have visited. When you enter into there, you Respect the city boundary pillar Renowned in Culture will get educated both the tradi onal cultures which are beau ful and Beauty of Hang Na Jao Step into “Umong Lamphun” 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 Umong Sub-district Municipality, Muang District, Lumphun the world livable and sustainable. 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,

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 The Umong sub-district municipality is the one giving precedence to culture and environment. This can be seen that Umong Sub-district To no ce if you have arrived the Umong Municipality, if traveling has organized ac vi es maintaining good cultures persistently, such from Chiang Mai taking the old route Chiang Mai – Lamphun, when you as Ping Hang Culture Inheritance Fes val, Lamphun Sausage, religious no ce that there are no more rubber trees along the way and you are events, etc.tc. 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.

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And it emphasizes on simple livelihood consistent with  the tradi onal livelihood such as conserva on of tradi on houses, The beauty of the range of cassia trees along both sides of the encouraging preserving large trees, and plan ng tea trees as a fence for path is a sign telling that you are entering to Umong Sub-district, Muang beau ful purpose, etc. And in order to enable opera on on culture and District, Lamphun. It is the model sub-district caring of environment and wisdom be concrete, the Umong Sub-district Municipality has collected cultural conserva on, with ac vi es related to cultural diversity. This all in one place and show the state of nature which rapidly destroyed by includes Hang Na Jao Building (Replica of the last Haripunchai ruler), human behavior. Then the Umong Sub-district Municipality has provided the beau ful building maintaining Lanna architecture and the place the “Umong Global Warming Reduc on Center” as 2 exhibi on buildings: collec ng local cultures and folk wisdom fully, as well as knowledge Hang Na Jao Model Building (an octagonal building), which is the building about global warming under the name “ Umong Global Warming modeled from Hang Na Jao of the last ruler of Haripunchai, namely Jao Reduc on Center” which is a source of learning where you can access Chakkham Khajornsak. It is considered as a precious building maintaining the issues of global warming and can go into ac on to conserve the Lanna cultures literally. The Hang Na Jao model building consists of all world truly. 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.

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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 Sri Wichai Sub-district, Li District, of Highway no.106. 2. Moo 9, Ban Sri Boonruang (Located on east of Highway no.106 Lamphun ), 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 Watch stone wall Land of Peacocks northern part of the west side of Highway no.106. Aim at origin Khru Ba’s birthplace Even now Ban Pang is divided into 3 villages, but Wat Ban Pang Phaya Muen Phab Worship 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 Wat Ban Pang was built in 1901, on area of 150 rais, by Pha Kruba Authority of Thailand. Besides, Wat Ban Pang is a learning source of Chao SriWichai previously called “Wat Jom Sari Saimoon Boonruang” Kuba Sri Wichai stories. In the temple, there are many places to visit but commonly called “Wat Ban Pang” because called follow the village’s and worship, such as name. Pha Kruba Chao SriWichai was the fi rst abbot. Around the outside of the temple , there are walls made of Wat Ban Pang is located at no. 381, Moo 1, Baan Pang, Sri Wichai stone, or the villagers called stone walls, marble castle containing the Sub-district, Li District, Lamphun far away from a city of Li District about relics of Kruba Sri Wichai. Inside the Khruba Sri Wichai Musuam, there 38 kilometers, far away from Lamphun city about 65 kilometers, along is the fi rst car that can reach Doi Suthep, dwelling and crema on chariot highway No. 106, Li-Ban Hong – Lamphun – Chiamg Mai Route, when of Kruba Sri Wichai. In addi on, the museum also contains daily life arrived at the 89 km. There is a junc on lead to the temple that can utensils of ancient people, etc. Besides, in the area of temple related enter Soi 3 or Soi 4. The temple is located on the mountain clearly visible to Kruba Sriwichai, there is another place, that is a set of stone pillars from the road on the west of the road. located at the former home of Kruba Sriwichai. It is the true birthplace Wat Ban Pang in the past was located in Mae Tuen Sub-district, of Kruba Sriwichai stayed away from the temple in the south about 1km. Li District, Lamphun. Now the sub-district was divided into Sri Wichai Currently modeling of an ancient house of Khuba Sriwichai is making Sub-district. The Ban Pang in currently divided into 3 villages to be easy to be along with stone inscrip ons pillars in order to promote tourism for administra on. and invite tourists to worship and know the true birthplace of Khuba Sriwichai. At Wat Ban Pang, there are 2 big events:

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1. Relics Bathing Fes val which falls on the 15th day of waxing 1. Mr. Wai moon 6th north month (4th month of central region) in March of each 2. Mrs. Auen year 3. Mr. In Fuen (Khuba Sriwichai) 2. Anniversary of the birth of Khuba Sriwichai which falls on 4. Mrs. Waen June 11 every year 5. Mr. Ta Both 2 events provided various forms of entertainment. There Mr. Khwai, his father, had a follower called Muen Pab (Muen is an almshouse provided for those visi ng bustlingly. As there are a lot Phab) who is an elephant keeper of Chao Luang Dara Direkrat Pairoj, of people coming to travel both Lamphun and other provinces, so the the 7th ruler of Lamphun (1871-1888) went to pioneer to se le down spacious area of temple looks narrow instantly. at Ban Pang. Mr. Khwai originally belonged to Ban San Pa Yang Luang in Wat Ban Pang is widely known as an important temple to be the North of Lamphun city. inscribed in the history of Thailand because it is the oldest temple and is Mr. Inn Feun lived in famine village where a minority se led, the birthplace of Khuba Sriwichai. When it comes to Ban Pang Temple, especially Karen. At that me, Ban Pang had no a village’s temple. Un l an indispensable thing is biography of Khuba Sriwichai. So, we will Mr. In Fuen was 17 years old, A monk called “Khuba Kha ya” or called men on the history of Khuba Sriwichai as below, by the local “Khuba Tangta” (which means crippled leg, limped) hiked Khuba Sriwichai is well known, par cularly in the north of from Pasang to passed the village. The he was invited to stay at Ban Pang. Thailand (Lanna), as a “Ton Boon” or “Saint” meaning the priest with They helped to build a temporary hermitage for residence. special features. Other names found he is called are “ Kruba Chao Sri So, Master In Fuen, adhered to him. When he was 18 years old, Wichai”, “Pha Khuba Sri Wichai”, “Kruba Sinratam or Tuchao Siri “( he was ordained as a novice at the monastery by Khuba Kha ya as a Tuchao Siri) , but found that he o en referred to himself as Pha Chaiya preceptor. 3 years later (1899), he was ordained in Wat Ban Hong Luang, Piku or Pha Sri Wichai Chana Piku. Ban Hong District, Lamphun by Khuba Samana at Wat Ban Hong Luang, Khuba Sriwichai formerly was called “Fuen” or “In Fuen”. as the preceptor. He had a nickname for the ordina on “Siri Wi ayo Someone called him “Mr. Thunder” because, while he was born, it Piku” with an offi cial name “Pha Sri Wichai”. occured hard thunderstorm. In Fuen means the thunder shaking to the A er he was ordained, Pha Siri Wi ayo Piku returned to Ban heavens or the city of Lord Indra. He was born in the year of the ger, 9 th Pang’s hermitage for 1 years, then studied Kamma han and magic Northern month (7 th Central Month), on the 11th day of waxing moon, formula with Khuba Aupala, Wat Doi Tae, Mea Tha District, Lamphun. Minor Era 1240, on evening Tuesday, 11 June 1878, at Ban Pang , Mae Later he adhered to Khuba Wat Doi Kham. And another one who was Tuen Sub-district (now it is Sri Wichai Sub-district ), Li District, Lamphun. a teacher of Khuba Sriwichai is Khuba Samana, Wat Ban Hong Luang. He is a son of Mr. Khwai and Mrs. Usa. He has 5 brothers as follows: He is the preceptor of him.

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Kruba Sriwichai had been educated by Khuba Aupala at Wat Khuba Sriwichai had desire to achieve the highest dharma, Doi Tae for a year then came back to the old monastery of Ban Pang which appears from what he prayed “Hmm ... the wish to Dharma, the un l 1901. When he was 24 years old, the 4th year of ordina on, Kruba only thing holding is nirvana ... “ and such desire o en appears at the Kha ya i nerated from Ban Pang (Someone said that he died). Khuba end of every palm-leaf manuscript he created. Another issue made Sriwichai had to act on abbacy. Upon 5 years of ordina on, he was an KHUBA SRIWICHAI well known and in memory of Lanna people is that abbot of Wat Ban Pang, and then moved to a place where it was suitable. he was a leader in building a road up to Wat Pha Tat Doi Suthep with It was the hillside, which is Wat Ban Pang at the present because it can power of public faith whether physical and fi nancial power, taking only contribute to achieve solitude and medita on. And it was give the new 5 months to complete and did not use the state budget. name “Wat Jom Saree Sai Moon Poonraun”, but it s ll commonly is Anywhere Khuba Sriwichai went there were many virtuous called by the name of Wat Ban Pang according to the village’s name. people who believed and had faith. While he was hiking through over Khuba Sriwichai is a gorgeous person with strict rou ne. He the land of Lanna, he found many the ancient holy places of Lanna completely abstained from smoking, drug, and betel nut chewing. He deteriorated considerably. He and devout Buddhists helped to restore abstained from meat since the age of 26 years and had a meal per day, the historic Lanna temples with countless amounts such as the area usually boiled vegetables with salt and pepper. Some mes he abstained in front of the Na onal Cathedral and the Wat Phatad Haripunchai from rice for 5 months. He also stopped ea ng vegetables according to Woraviharn, Lamphun (1920). 7 days as follows: A er returning from Bangkok, he restored the pagoda of Pha  Sunday: Do not eat a cucurbita pepo Thad Doi Koeng, Hod District(1921), built the temple at Wat Si Khom  Monday: Do not eat a water melon and cucumber. Kham Phachao Tonluang (1922), restored Phra Thad Doi Tung, Chiang  Tuesday: Do not eat an eggplant. Rai,Phra Thad Cho Hae, Phae(1923), Wat Phra Singh, Chiang Mai (1924),  Wednesday: Do not eat lemon basil. Built Bhudda’s relics and Naga staircase at Wat Ban Pang Phra That Kat  Thursday: Do not eat a banana Soy Kang Num Ping (1925), collected the Lanna edi on of the Tripitaka  Friday: Do not eat a Tao. 5,408 books (1926-1928), and restored Wat Suan Dok, Chiang Mai  Saturday: Do not eat a Bon. (1931). And the road to Doi Suthep of Chiang Mai is his masterpiece. The In addi on, the vegetables that he would never eat are morning faithful congregants helped together to create the road, there were not glory, Pak Pord, Pak Makkigga, Pak Jik, and Pak Hued-Pak Hee (Leafs less than 5,000 people per day, fi nished within 6 months according to vegetable for the reason that if monks and novices can omit to eat them, the truth of speech (1935). He built the temple of Wat Ban Pang (1935 their medita on prac ce will progress, skin is radiant, and 4 diges ons to 1939), Wat Chammathewi (1936), built the Sriwichai bridge joints will be normal. Anyone who can refrain from ea ng them can make the between Lamphun (Rim Ping) - (Nong Tong) and Chiang Mai (1938) that magic spell well. created complete a er Khuba Sriwichai die. (As temples restored by

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Khuba Sriwichai total 108 temples). Later, the villagers called him Pha  Part 5 is contained at the Wat Phra That Cho Hae, Phrae. Sriwichai, Khuba Wat Ban Pang, Khuba Sinlatam, which is name given  Part 6 is contained at Wat Num Aok Ru , Mae Hong Son by their faith.  Part 7 is contained at Wat Ban Pang, Li District, Lampun. The masterpiece of Khuba Sriwichai was the road up to Doi For the Buddhist place, Wat Phra That Sangkaew, Dok Kham Suthep, Chiang Mai that Khuba Sriwichai was requested from faithful Tai District, Phayao, the tooth relic of the Khuba Sriwichai and the relic people to help counsel and se le this ma er. The road was begun to of his head were given. (His heir gave Phiksu Anan Pu athammo). And build on 9 November 1934, at 10:00 am, at the foot of Doi Suthep in Huay the hair is contained in his image inside the temple to be respec ul and Kaew side, where Major General Kaew Nawarat, the Ruler of Chiang Mai, worship of all people to follow the track of his merit con nually. was the fi rst dig beginning to build this road. Each day people came to Khuba Sriwichai strictly obeyed the discipline and medita on work more than 5,000 people, which if this is calculated as the cost of with perseverance and regularity un l he was called Tuchao Tonboon labor, it would be in tremendous amount of money. The building me of Ban Pang or the Saint of Lanna, Thailand. 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,  Su roj Titapnasodwa ana et.al. 39 The northern saint-Follow he had a commitment not to return to the Chiang Mai unless the Ping the track of the saint. River would fl ow backward. Khuba Sriwichai died on 22 March 1938 at  Piksu Anan Pu athammo. Biography of Khuba Sriwichai, Merit Wat Bang Pang District, Lamphun, at age of 59 years. The funeral was set Edi on. 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.

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The stairs up to the temple Stone Inscrip on Pillar, the Origin of Birthplace of Khuba Sriwichai

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The Hall for keeping the Body of Khuba Sriwichai Khuba Sriwichai’s Necessary Ar cle Museum

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The fi rst car driving up Doi Suthep Marble Castle 280 281 CommunityC Identity Community Identityy

In 1975, Phra Bat Huai Tom Village has been established as a  village offi cially.           Phra Bat Huai Tom Sub-district,  Lee District, Lamphun  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 Pay respect to Kruba Chaiyawongsa Worship Maha That Si Wiang Chai Pagoda people immigra ng to se le down in large group in total of 10 villages. Pay a en on to ethnic cultures Induce Five Precepts There is a long history of Wat Phra Bat Huay Tom stemmed from the See ancient-Karen-pa ern fabric Parade of sky-high off ering trees Buddha era as the evidence presented at the Wat Phra Bat Huai Tom, Faith in vegetarianism Bind with silverware handicra s 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 In about 1963, Phra Bat Huai Tom Community had not been Buddha did not eat meat. So, it is an origin of the name of the village. established as a village. It is just a hermitage or monastery located “Ban Huai Tom Khao (boiled rice village)”, later distorted to be “Ban at the middle of wood, under jurisdic on of Ban Na Liang, Moo1, Huai Tom”, where Luang Pu Kruba Chaiyawongsa Pa ana, the Saint of Na Sai Sub-district, Lee District, where Luang Pu Kruba Wong stayed Lanna, is a founder and spiritual center of the community. He taught previously. Before his stay at Wat Phra Bat Huai Tom, he traveled along the local people to quit worshiping spirits or nymphs and turn to mountain villages in Tak, Mae Hon Son and Chiang Mai. So, he became Buddhism, and vegetarianism not ea ng meat, make merit and listen well-known to and respec ul for many mountain people. to sermons every day, complement and care each other, has harmony Later, around 1968, Karen people from Mae Tuen Sub- and coopera on among them, and conserve tribal cultures, such as district, Mae Ramad District, Tak Province immigrated to live near the fabric weaving, tribal costume and language. The a rac ons are as monastery of Phra Bat Huai Tom, totaling 12 families, 65 people. And in fofollows:llows: 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.

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1.2 Wat Phra Bat Huai Tom Luang Pu. It is garnished with gems, designed as Sal fl ower, lotus and It is the largest temple of Lee District as a place to keep of the Bull as the symbol of Luang Pu. body of Luang Pu Chaiyawongsa Pa ana, contained in a glass coffi n. 1.2.3 Nectar well There will be a tradi on of changing of clothes of Kruba on 17 May It is a sacred pond situated near the temple covering Buddha’s of each year, which is the anniversary of his death. At present, Paka- footprint. It is believed that it is from that Buddha stuck a staff into Kyaw people s ll hold on and prac ce the teachings of Luang Pu Kruba the ground so that the water rose to wash stones for him to affi x his Chaiyawongsa Pa ana strictly. So, the people in the community live footprint on a request of a hunter. Visitors who come to worship can together in society peacefully. As a result, Buddhists from all over who drink the nectar or use it to wash their face for their own luck or for believe in Luang Pu Chaiyawongsa Pa ana have travelled to worship, trea ng ailments. pilgrimage, and join building religious places increasingly. Inside Wat Phra Bat Huai Tom, there are important places as follows. 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 1.2.1 Museum containing the divine body of Luang Pu Chaiyawongsa Pa ana and Phra Maha Weeratharo of Wat Tha Sung Kruba Chaiyawongsa Pa ana jointly built it together with Buddhists everywhere. Usually Buddhists It is a place which has contained the divine body of Luang Pu come to make merit and worship, especially on fes vals such as Kruba Chaiyawongsa Pa ana since 2543 to 2552. Inside, it contains a Songkran, Buddhist Lent. wax statue of Luang Pu and necessi es of Luang Pu. 1.2.6 Mondop Phra Khiew kaew (Buddha Tooth Relic) 1.2.2 Base for placing the divine body of Luang Pu Inside, it contains Phra That Khiew Kaew (tooth relic), Phra It is built with thankfulness, love and highest faith of his Kaew Ta (eye relic), and Phrathat Khor Phra Hat (wrist relic) of Lord disciples and descendants of Paka-Kyaw people of all 10 villages on Buddha, which Kuang Pu Kruba Chaiyawongsa Pa an invited from Sri

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Lanka, India and Burma. similar advantage as well. At present, it has already been completed. 1.2.7 Tripitaka Hall Brief details of the construc on are as follows: It is exquisite with Lanna architecture, built in the pool - Designed and ini ated the construc on by Luang Pu Kruba surrounded by water. Inside, it contains the ancient Tripitaka. Chaiyawongsa Pa ana. 1.2.8 Ubosot - Phra Maha That Chedi is a large sculpture of Lanna art, It was built with Lanna art, gable of which was made by bricked with laterites wholly, laying out the main pagoda at the middle, sculptors from Sukhothai, carved on wood as a fi gure of Nandi Bull who surrounded by small pagodas, totaling 48 pagodas, according to the is one of the Buddha’s lives. Ubosot is the place for religious services one of Lanka art. of monks, such as ordaina on, Ka n off ering, etc. Crown Prince Maha - Phra Maha Chedi is built on an area of 6 rai, the base of Vajiralongkorn went to bury Luk nimit (marker ball) at this ubosot. which, including small pagodas, is in size 40 x 40 meters. The height of 1.2.9 Heart of Home or Sadue Mueang (Navel of the the Phra Maha That Chedi measured from the fl oor to the top- ered City) lotus is 71 meters. It is the center of Ban Huai Tom Community. As Ban Huai Tom - Budget for the construc on is 275 million baht (excluding is the Karen community in large size, so Luang Pu Kruba Chaiyawongsa golden top- ered lotus and Buddha images, 9-inch lap, totaling 84,000 Pa ana led Karen people to build a heart of home because the heart images). of home would bring about peace, happiness and cultural security - Period of construc on from laying the founda on stone on without migra on. Those who don’t have the heart of home may lose the 15th day of waxing moon of 6thlunar month, Year of Pig, falling on their senses or security. Vesak, 13 May 2005 is a period of 10 years during the reign of King 1.2.10 Maha That Si Wiang Chai Pagoda RAMA IV. 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 1. Tradi on of changing of clothes of Kruba Chaiyawongsa since he was afraid that in the future if he did not do anything, this Pa ana sacred place would be covered with construc ons of local people Origin and signifi cance: 17 May 2000 is the day of death of because of ignorance. Luang Pur modeled it from the Great Shwedagon Luang Pu Kruba Chaiyawongsa Pa ana. His disciples gathered together Pagoda, Myanmar in order that those who were born in the Year of the to discuss on not crema ng the body of Luang Pu, containing his body Horse and had no opportunity to pay homage to the Great Shwedagon in the glass coffi n with the belief that worship Luang Pu with seeing Pagoda would come to pay homage to Phra Maha Chedi and get the his body would make a feeling as if he is s ll alive and this would be

286 287 CommunityC Identity Community Identityy as a mental anchor recalling his teaching to prac ce as the good man trees down moving from Wat Phra Bat Huai Tom along the street will do, inspira on for those who have faith in and come to worship around the village and then cover the Phra Maha That Pagoda, which him and people in the community to perform good prac ce so that the a endances will write their names and family on the fabric to cover the people in society live together peacefully like the me Luang Pu the pagoda. This is a tradi on that represents the unity and power of was alive. There will be a ceremony to change the clothes on one-year the great fair of Paka-Kyaw people in Ban Hui Tom Community. anniversary from 16 to 17 May of each year. 4. Songkran Fes val 2. Buddha’s Footprint Bathing This will be held on 13 - 15 April of each year. It is a tradi on This will be held on the 15th day of waixing moon of the 9th similar to the tradi on of the na ve (Lanna), but the diff erence is that lunar month (around June) every year to ask for forgiveness from the the sand pagoda building and s cking fl ag is held on the 12th of April, Buddha’s footprint and all Krubas (instructors). In the morning, they which is “Wan Nau” (he day that the Sun stays in its place), unlike the will give food off erings to monks and at approximately 13:00 hr., they Lanna people in general. Besides, a huge pile of sand pagoda, there are will bath the Buddha’s footprint, pu ng the holy turmeric water to hundreds of smalls of sand pagodas in the front and sides of the hall fl ow down into the bamboo rails and bath the Buddha’s footprint and covering the Buddha’s footprint and there is also adding of birthday statue replica ng instructors. Then they would fetch the water from lamp and a ceremony to exorcise for people in the community as well. 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 1. Community Products: 5-star silverwares, basketwork, It is a great event of Ban Huai Tom Community to be held laterite a er the end of Buddhist lent every year. It includes covering Maha 2. Cultural tradi ons: dressing, merit making, lifestyle That Si Wiang Chai Pagoda and making merit “Tan Kin Tan Shai” by 3. Foods: vegetarian cuisine of Phrabat Huai Tom Karen (S r- making large off ering trees (Krua Tan) which are beau ful according fried herbal noodles, chili paste with E-loeng vegetables, to the tradi on of Paka-Kyaw people, making for 5 instructors, and for Shitake mushroom chili paste, spicy minced mushroom hanging off erings the locals jointly bring to make merit on Taeng Da salad, mushroom s pe spicy salad, Paje spicy soup, fried Day (day of prepara on for food off erings), and silver tree refl ec ng mixed peppers) folk wisdom to make the high, large, strange and beau ful one. In 4. Cra s: fabric weaving, co on spinning, silverwares, the morning, there will be an alms giving ceremony distributed in basketworks and indigo dyeing 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

288 289 CommunityC Identity Community Identityy  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 Inside the within Phra Bat Huai Tom Royal Project establishes city].” Ini ally, there were only fi ve families entering to se le down in the a planta on of tropical fruit trees in soil and water conserva on of area of Ban Nong Ngueak. At present, in this area, there is a swamp at mango of foreign varie es: R2E2 and Nuan Kham and a demonstra on the east of the village, with water fl owing out of wellspring throughout bed of grape cul va on in greenhouses and plan ng mulberries. 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 CommunityC Identity Community Identityy down of the fi ve families long me ago.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 thee Yong women picked up co on fl owerss to spin into yarn to be woven by handss in the tradi onal style as apparels suchh as shirts, pants, blankets, bed sheets,, Cotton Weaving Loom and towels. In addi on to this, theirr weaving is used for worship accordingg 2nd period: from 1944 to 1963 to the Buddhist belief of Lanna, thatat It is the period of produc on for their employer since in 1944, in Pa is, Tung or fl ag with pa erns of animals, such as elephants called Dok Sang District, Lamphun Province, there were tex le factories and there Chang (elephant fl ower), fi sh called Dok Pla (fi sh fl ower) or Dok Kaew were many yarns from machines widely used. Then yarn made from (glass fl ower), etc. The Yong hand-woven co on of Nong Ngueak can be co on fl ower was not popular anymore. So, weaving of people of Nong divided by periods according to the natures and purposes of produc on Ngueak in this period mainly yarns from the factories were used. Later, as the four periods: a shop from Pa Sang District came to engage to weave in pa erns and 1st Period: From 1805 to 1947 sizes specifi ed by the shop and the shop owners supplied yarns from the It is the original period, which processing was from the wisdom factories. Women of Ban Nong Ngueak also are ones of those who were of their ancestors. It was produced for family use by spinning co on engaged for weaving, but they went to take the co on back to weave in fl ower into yarn, and then dyed with natural dyes made from boiling of the village. When weaving was fi nished, they sent to the factory and got bark and leaves, and then woven with a tradi onal loom as tradi onal the new one back to work. To hire for weaving, they charged as bunches pa erns such as two basic plain weave of two heddles, tradi onal turtle and yards of yarns. 1 bunch of loom, the pay is about 5-12 Baht or 15 scales, Dok Kho, Dok Kaew, etc. The device used to weave is a loom baht, spending about 10-17 days. Working like this has been con nued mostly made of teak wood. Weaving is called Thor Hook or Ta Hook. for more than 20 years. It has generated income for Young people of Some might wove by wrapping the waist, called Kee Ew like few Karen Ban Nong Ngueak well. A merchant in Pa Sang District opened a store people use currently. 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

292 293 CommunityC Identity Community Identityy made Pa Sang district Sang known throughout the country. Whoever lie-down co on is the co on they visited Chiang Mai had to buy the handicra s of woven fabric of Pa Sang spun by themselves so that they every me. Flourishing of Pa Sang store made Nong Ngueak Village got the so white bed sheets with expanded drama cally on weaving. They took co on from Pa Sang red pa ern and fi gure of horse, District to weave in the village. In this period, every girl in this village elephant, and asterisk at the was trained on weaving or known as Ta Hook since they were young. edges of the sheet, at price of 14 So, every woman in this village, from young girls to the housewives who baht/ sheet. Later, some villagers s ll had strength to work, all could do waving, learn from genera on to saw a channel of distribution genera on. The cra of weaving of Yong people in Nong Ngueak Village instead of being hired to weave for was famous, popular and known for Pa Sang woven fabrics because it the store in Pa Sang District. They is woven by hand using tradi onal loom in the basement of the house turned to produce to distribute in order to send to Pa Sang district Sang. Pa erns of hand-woven fabric by themselves, based on their are a dis nc ve iden ty, inherited from their ancestors. With a en on exis ng knowledge and exper se in every step and loving in the weaving job, the hand-woven co on of in production, combined with Ban Nong Ngueak was fi ne, dimensional, smooth and convex, and looked what they saw in the business lively. In this period, the hand-woven co on clothes were either as a from the store owners who is their employers. So, they had an idea to sheet used in garment, sarong and open a weaving factory in the village as a co age industry in 1974. Some co on products. villagers tried weaving satchels and tapes decora ng shirts to be sold 3rd Period: From 1964 to 1983 to stores in Chiang Mai, appearing that they became popular and got In 1964, villagers here began to good sale, genera ng incomes more than being employed for weaving. weave bed sheets distributed among So, they expanded the business by hiring people who were hired by people in the village, where the the stores in Pa Sang Dstrict to talk to Sang. Then, the others emulated persons who were employed append what they saw to open a woven fabric factory processing into the shirt free me to weave to sell within the like a Karen’s shirt but applied to fi t people in general called “Suea Yang village. The popular woven fabric is (rubber shirt)” that was popular and able be sold for large amounts the bed sheet, which at that me is due to the low produc on cost, its novel style, and being comfortable as small as the size of the loom about to wear. It became fashionable and popular for the youths in the city, 1 meter wide. The co on used for especially in the major ci es such as Chiang Mai, Bangkok, etc. So, other weaving is yarn from factory. The villagers of many families turned to open a produc on business to sell by

294 295 CommunityC Identity Community Identityy themselves instead of being hired by the merchants in Pa Sang District. fabric which contains embossed pa erns and 4th Period: 1984-Present uneven smoothness like a wave, giving the In 1984, state offi cials from the Offi ce of Community Development of feeling of gentle and a en on to each step of Pa Sang District went to give advice and support weaving groups in terms weaving. Its pa erns look so not s ff like the of funding, equipment, providing training on knowledge of produc on of ones woven by machinery. weaving in village, focusing on a variety of formats, quality of products, The unique pa erns of Ban Nong Ngueak management, use of technology to include turtle scales and brocade consis ng of help with maintaining the iden ty, and Dok Bua Kruea as switching between lotus focusing on the nature and handmade and vine represen ng a delicacy in Thai style; products of Ban Nong Nhueak people. Dok Pla found on the bag as fi gure of As the result, production of woven fi shes arranged in a bar. fabrics for distribu on was increased to Dok Tao turtles found on the bag as fi gure many families. There was establishment of hyacinth fl ower like a plus sign; as a group of hand-woven fabrics. Dok Nok as a fi gure of a bird switching Women in the village took this as their with wood, with dog’s fangs pa ern placed main career as a business owner, joining as a bar; a group, and being hired for weaving Dok Chan Khao Khong as a figure of for entrepreneurs in the village, and asterisks bent to gather as a herd. improving quality of the products, Dok Chang seen on the bag as a fi gure of crea ng new pa erns, adding colors an elephant which is a symbol of Pa Sang, with and various pa erns appropriate to asterisks alternated with elephant making it the age, with long life me. And the look gentle. importance is that each product has However, the hand-woven cotton of the uniqueness of hand-woven co on Young people of Ban Nong Ngueak has been of Young people of Ban Nong Ngueak, developed dynamically, developing fi bers made from co on fl owers inherited from ancestors up to 200 to suit types of product, combing hand-spun co on yarn and yarn years. The prominent point of the spun by machine, as well as the yarn spun by hand purely. The dye tradi onal hand-woven co on of Ban they used is the natural one that takes into account on environment Nong Ngueak is in the texture of the

296 297 CommunityC Identity 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 CommunityC Identity คณะผูจัดทํา

ที่ปรึกษา 1. นายวิมล จํานงบุตร ผูตรวจราชการกระทรวงศึกษาธิการ 2. นายสุชิน สาระจันทร ผูอํานวยการสํานักงานศึกษาธิการภาค 1 3. นายพิสิษฐ เดชวงศญา ขาราชการบํานาญ อดีตผูอํานวยการสํานักงาน ศึกษาธิการภาค 9 4. นายไพรัช ตระการศิรินนท คณบดีคณะรัฐศาสตรและ รัฐประศาสนศาสตร มหาวิทยาลัยเชียงใหม 5. นางสาวกรรณิการ มีผล พัฒนาธุรกิจการคาจังหวัดเชียงใหม 6. นางธารทิพย ทองงามขํา ผูอํานวยการสํานกประชาสั ัมพันธเขต 3 7. นายสินอาจ ลําพูนพงศ ผูอํานวยการสํานักงานเขตพื้นที่การศึกษา ประถมศึกษาเชียงใหม เขต 1 8. นายสุรพันธ สืบฟก ผูอํานวยการสํานักงานเขตพื้นที่การศึกษา ประถมศึกษาแมฮองสอน เขต 1 9. นายสมบัติ สุทธิพรมณีวัฒน ผูอํานวยการสํานักงานเขตพื้นที่การศึกษา ประถมศึกษาลําปาง เขต 1 10. นายชุมพล รัตนเลิศลบ ผูอํานวยการสํานักงานเขตพื้นที่การศึกษา ประถมศึกษาลําพูน เขต 1

392 Community Identityy

11. นายสิทธิชัย มูลเขียว ผูอํานวยการสํานักงานเขตพื้นที่การศึกษา มัธยมศึกษาเขต 34 12. นายอลงกรณ ประสานสุข ผูอํานวยการสํานักงานเขตพื้นที่การศึกษา มัธยมศึกษาเขต 35 13. นายศุภกร ศรีศักดา ผอ.สนง.กศน.จังหวัดเชียงใหม 14. นายนรินทร ปาระมี ผอ.สนง.กศน.จังหวัดแมฮองสอน 15. นายคเชนทร มะโนใจ ผอ.สนง.กศน.จังหวัดลําปาง 16. นายพีระพงษ มหาวงศนันท ผอ.สนง.กศน.จังหวัดลําพูน 17. นายบพิตร วิทยาวิโรจน วัฒนธรรมจังหวัดเชียงใหม 18. นางศันสนีย พุกกานนท วัฒนธรรมจังหวัดแมฮองสอน 19. นางสายฝน นาดพรายพันธุ วัฒนธรรมจังหวัดลําปาง 20. นายไพฑูรย รัตนเลิศลบ วัฒนธรรมจังหวัดลําพูน 21. นายสมควร ชอมาลี พัฒนาการจังหวัดเชียงใหม 22. นายดนัย ปานนิตยกุล พัฒนาการจังหวัดแมฮองสอน 23. นางสุพัตรา แสงทอง พัฒนาการจังหวดลั ําพูน 24. นายมนตรี ปยากูล ทองเที่ยวและกีฬาจังหวัดเชียงใหม 25. นายขยัน วิพรหมชัย นายกเทศมนตรีตําบลอุโมงค 26. นายไชยมงคล จันทรตา นายกเทศมนตรีตําบลหารแกว

คณะทํางานจัดทําหนังสือ 1. นายภานุศร สิทธิชัย สํานักงานศึกษาธิการภาค 1 ประธานคณะทํางาน

393 CommunityC Identity

2. นางสุมาลย สอนกระจาง สํานักงานศึกษาธิการภาค 1 คณะทํางาน 3. นางจารุวรรณ โพธิกุฎสัย สํานักงานศึกษาธิการภาค 1 คณะทํางาน 4. นายไวโรจน สิงหไตรภพ สํานักงานศึกษาธิการภาค 1 คณะทํางาน 5. นางสาวพรรณิษา เจียมทอง นักศึกษาฝกงาน มหาวิทยาลัยพะเยา คณะทํางาน 6. นายไกรกิติ พิกุลทอง สํานักงานศึกษาธิการภาค 1 คณะทํางานและเลขานุการ คณะทํางานจัดเก็บขอมูลเชิงลึก 1. นายภานุศร สิทธิชัย สํานักงานศึกษาธิการภาค 1 ประธานคณะทํางาน 2. นายพนม กุณาวงค มหาวิทยาลัยเชียงใหม คณะทํางาน 3. นางสาววรรณภา ลีระศิริ มหาวิทยาลัยเชียงใหม คณะทํางาน 4. นายไชยมงคล จันทรตา เทศบาลตําบลหารแกว จังหวัดเชียงใหม คณะทํางาน 5. นายวิโรจน นิไทรโยค เทศบาลตําบลอุโมงค จังหวัดลําพูน คณะทํางาน 6. นางสาวเณตมาิ สทธิ สงครามิ สํานักงานเขตพื้นท่การศี ึกษามัธยมศึกษา เขต 24 คณะทํางาน

394 Community Identityy

7. นางสาวรุงรัตน มองทะเล สํานักงานเขตพื้นที่การศึกษามัธยมศึกษา เขต 35 คณะทํางาน 8. นางอัญชลี สิทธิจู สพป.เชียงใหม เขต 1 คณะทํางาน 9. นายประเวช บุญทะวงศ สพป.แมฮองสอน เขต 1 คณะทํางาน 10. นางสาววัชรี เหลมตระกูล 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.จังหวัดแมฮองสอน คณะทํางาน 14. นางปาริชาติ ปอมไธสง สนง.กศน.จังหวัดลําปาง คณะทํางาน 15. นายจักรพันธ มหาไม สนง.กศน.จังหวัดลําพูน คณะทํางาน 16. นางสาวนฤมล ลภะวงศ สํานักงานวัฒนธรรมจังหวัดเชียงใหม คณะทํางาน 17. นางมันทนา กันสิทธิ์ สํานักงานวัฒนธรรมจังหวัดลําปาง คณะทํางาน 18. นายชินวัฒน เปยจันทรตา สํานักงานวัฒนธรรมจังหวัดลําพูน คณะทํางาน 395 CommunityC Identity

19. นายพิสันต จันทรศิลป สํานักงานวัฒนธรรมจังหวัดแมฮองสอน คณะทํางาน 20. นางสาวอัมพร ไชยโย สํานักงานพัฒนาชุมชนจังหวัดเชียงใหม คณะทํางาน 21. นายอนันต เตชะนันท สํานักงานพัฒนาชุมชนจังหวัดลําพูน คณะทํางาน 22. นางนวพรรณ ไชยวรรณ อุทัยยศ สํานักประชาสัมพันธเขต 3 คณะทํางาน 23. นางสุมาลย สอนกระจาง สํานักงานศึกษาธิการภาค 1 คณะทํางาน 24. นางจารุวรรณ โพธิกุฎสยั สํานักงานศึกษาธิการภาค 1 คณะทํางาน 25. นายไวโรจน สิงหไตรภพ สํานักงานศึกษาธิการภาค 1 คณะทํางาน 26. นายวิทวัส ญาติฝูง สํานักงานศึกษาธิการภาค 1 คณะทํางาน 27. นายพิชญ แกวตา สํานักงานศึกษาธิการภาค 1 คณะทํางาน 28. นายไกรกิติ พิกุลทอง สํานักงานศึกษาธิการภาค 1 คณะทํางานและเลขานุการ

396 Community Identityy

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานลวงเหนือ ตําบลลวงเหนํ ือ อําเภอดอยสะเก็ด จังหวัดเชียงใหม

1. นายสุพจน ถาวิชัย 2. นายวัฒนชนก มหายศ 3. ร.ต.ณัฐนัยวิฑิต ใบสุขันธ 4. นางทัศนี ชัยมงคล 5. นางภรภัทร สมโพธิ์ 6. นางทัศนีย วุฒิเจริญ 7. นางเพ็ญพรรณ บัวซอย 8. นางตอมแกว บุญโคตร 9. นางสาวจันทรฟอง โกมาส 10. นางสาววาสนา บัวซอย 11. นางนวลจันทร สกิจกัน 12. นางพรรษา บัวมะลิ 13. นางสาวพันธชนก บัวมะลิ 14. นางอุสาห บญชุ ุมใจ 15. นายพรมมา บุญชุมใจ 16. นางตอมแกว บัวชุม 17. นางสาวพัชรนันท บัวมะลิ 18. นายพีระพงษ บุญจันทรตะ 19. นางสาวคะนึงนิจ บุญจันทรตะ 397 CommunityC Identity

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนตําบลหารแกว อําเภอหางดง จังหวัดเชียงใหม

1. นายไชยมงคล จันทรตา 2. นายจรัส สุดใจ 3. นายมานพ แกวดี 4. นายรังสรรค จันทรตา 5. นายวิเชียร ศรีวิชัย 6. นายอาทิตย อินเสาร 7. นายชรวย ณ สุนทร 8. นางสาวลดาวัลย วัฒนาโกศัย 9. นายสม บุญสนย 10. นายจํานงค กาวิโล 11. นางบัญนัชลักษณ ธนพงศชนัย 12. นายคมณัฐษริชญ สุวิชัย 13. นางวันดี กันมะโน 14. นางสาวชนากานต หนอเรือง 15. นายรังสรรค จันทรตา 16. นายดนตรี สมศรี 17. นางปราณี จันทรตา 18. นางอร กันหาลีลา

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19. นางดารุณี นันโท 20. นายนิรุตต บุญศิริ 21. นางรวีวรรณ อิ้มทับ 22. นายวินัย โวหาร

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนกิ่วแลนอย ตําบลบานแม อําเภอสันปาตอง จังหวัดเชียงใหม

1. นายอําพล ศรีหาตา 2. นายทวี ทนารัตน 3. นายชัยยา ไชยชนะ 4. นายพิเชษฐ ไชยวรรณ 5. นางสุปราณี รัตนพงษ 6. นางอําพรรณ มูลคํา 7. นายดวงทิตย คําเมือง 8. นางบัวเกี๋ยง กิ่วแกว 9. นางกันตี ดงเย็น 10. นางศิวะพร ทองจาม 11. นายสมพร ใหมจันแดง 12. นางศรีลัย เตชรังสี 13. นางนภาภรณ ชัยมงคล

399 CommunityC Identity

14. นางอรวรรณ กันทา 15. นายอนันต มณีทอง 16. นายเจน นวลสุภา

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนปาตาล ตําบลสันผักหวาน อําเภอหางดง จังหวัดเชียงใหม

1. นายธนพล สายธรรม 2. นางอุทิศ สายธรรม 3. นางรัชนีพร สายธรรม 4. นายผล วงคปญญา 5. นายรุงโรจน ทิพจร 6. นางบัวคลี่ เตปน 7. นางสุพิศ พึ่งศรี 8. นางเครือวัลย เรือนคํา 9. นายคํามูล อินทะนุทร 10. นายศรี สุทธิ 11. นายนนท กันธะปญ 12. นางจันทรเกี๋ยง โปงสี 13. นางสาวนิตยา กุณามณี 14. นางพิกุล ศรีสงคราม

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15. นางสาวศิวะพร สุวรรณ 16. นางเรือนแกว ดวงติ๊บ 17. นางศรีนวล ปะมาละ 18. นายจันทร คุณามณี 19. นายประสิทธิ์ วงศปญญา

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนวัดนันทาราม ตําบลหายยา อําเภอเมือง จังหวัดเชียงใหม

1. นายบุญศรี สุทธิมา 2. ร.ต.ท. ไชยพล แสนมโน 3. นางนิตยา ชัยชนะ 4. นางบุญศรี ฐิตธรรมพันธ 5. พระครูสังฆรักษมนตรี ปญญาศิริ 6. พ.ต. มีชัย ไชยสมบัติ 7. นางพรนวล ไชยสมบัติ 8. นางคําแสน ศรีบุญเรือง 9. นางดวงกมล ใจคําปน 10. นายทักษิณ แกวมณีวรรณ 11. นายโชคทวี ไชยวงค 12. นางลํานิตย ประเสริฐพงค

401 CommunityC Identity

13. นายชื่น เทพรัตน 14. นายมนัส ธรรมจินดา 15. นายมงคล อภิรักษชนะโชค 16. นายมูล เรือนพรหม 17. นางจันทรดี อินทะวงค 18. นางคําปน ภัยยารมณ 19. นางบัวเรียว แปงใจ

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนวัดหมื่นสาร ตําบลหายยา อําเภอเมือง จังหวัดเชียงใหม

1. นายสนิท บุญแลน 2. นายทวี ขันทรัตน 3. นายสุภาพ เจริญภักดี 4. นายสวัสดิ์ เจริญจะขิล 5. นายนันทพล ถวิลวิศาล 6. นายพิเชษฐ คําโพธิ์ 7. นายเชาวเลิศ โกมาร 8. นายสนธยา ศรแดง 9. นายวันวลิต บุญเรือง 10. นายยุทธกูล มูลอิ่นคํา 11. นางอนงค แสงมณี 402 Community Identityy

12. นายบุญเจริญ บุญตัน 13. นายอนุสรณ ชัยยาอาย 14. นายอาคม ชุมศิริ 15. นายณรงคกุล แสงมณี 16. นางสุภร สภาวจิตต 17. นายจินตนา สภาวจิตต 18. นายวสันต เสนาวงค 19. นางสาวภาวิณี บุญแลน

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนวัดศรีสุพรรณ ตําบลหายยา อําเภอเมือง จังหวัดเชียงใหม

1. พระครูพิทักษสุทธิคุณ 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 แกววงศวาร 403 CommunityC Identity

11. นางสมศรี ใจคําบุญเรือง 12. นางสาวกรองทอง ประสงควิทย 13. นางรัชนี ใจคําบุญเรือง 14. นายสมบัติ บุญไทย 15. นางสาวศิริลักษณ กันธามูล 16. นางอภิญญา เฟองมณี 17. นายปรัชญา ทะฟู 18. นายไพศาล แกวรากมุก 19. นางจันทรสม เที่ยงจันตา 20. นางสาวอําภา แสงจันทร

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานแมกําปอง ตําบลหวยแกว อําเภอแมออน จังหวัดเชียงใหม

1. นายธีรเมศธ ขจรพัฒนภิรมย 2. นายประดิษฐ ถามา 3. นางเดือนรุง นาศยา 4. นายวัน ไทยกรติ 5. นายสมจิต บุญเลิศ 6. นายแกว พวงวัน 7. นายเสริม พวงเรือนแกว 8. นายจันทร กิ่งแกว 404 Community Identityy

9. นายเทิดทัน ตันอุด 10. นางดารินทร ธรรมวงศ 11. นายประจัญ ศรีดวง 12. นายมา พวงเรือนนแกว 13. นายมี โพธิเปา 14. นางวันเพ็ญ พรอินตา 15. นางสาวจันทร ไทยตัน

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนตําบลอุโมงค อําเภอเมือง จังหวัดลําพูน

1. นายขยัน วิพรหมชัย 2. นางอรวรรณ ขวางจิตต 3. นายสมศักดิ์ สุริยะเจริญ 4. นางคําอิ่น หลาจักสินธุ 5. พระมหาทอง กิตฺติรตฺนสมฺปนฺโน 6. นายสมาน สุภสินธุ 7. นายประยูร บุญธรรม 8. นายวิโรจน นิไทรโยค 9. นางเรณู มีปาน 10. นางลาวัลย อินทรา

405 CommunityC Identity

11. จ.ส.อ.พิชัย ศรีวิชัย 12. นางคําอิ่น หลาจักสินธุ 13. นางนราภรณ สิทธิวัฒน 14. นางชวนพิศ โสภณจิตร 15. นายสมเกียรติ สันเทพ 16. นางปานทิพย นาคชวย 17. นางพรทิพย ไชยะพอ 18. นางสาวปนนภา ปวนกาศ 19. นางศิรัญญา หนุมศรี 20. นายวีระศักดิ์ นาระตะ 21. นายณัฐวุฒิ ศรีวิชัย

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานปาง ตําบลศรีวิชัย อําเภอลี้ จังหวัดลําพูน

1. นายนวลนคร แกวอาย 2. นายสถิตยธนากร เมืองคํา 3. นายสี แสนอุน 4. พระสกล อินมา 5. นายสุชาติ ธรรมปอก

406 Community Identityy

6. นายสงกรานต ชัยยะ 7. นายณัฐพล สุภาวงค 8. นายเสาร ตากันทะ 9. นางมาลัย จักรแกว 10. นางติ๋ม พรหมมี 11. นางเสาวลักษณ อินมา 12. นางระตี สิทธิเดช 13. นางกาญจนา คําแสน 14. นางสาวจุฑามาศ วงคฝน 15. นายสุพลน ตาสุยะ 16. นายสมนึก แสนเจริญใจ 17. นายอุดมชัย สากอน

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานหนองเงือก ตําบลแมแรง อําเภอปาซาง จังหวัดลําพูน

1. จ.ส.อ.เรวัฒ กันทาทรัพย 2. นายสุนทร อินกองงาม 3. นายดิสพร ศรีกอก 4. นางสาวบุญชุม แกวทัน 5. นายสนั่น ศรีกอก

407 CommunityC Identity

6. นางบุญสุม อินกองงาม 7. นายเอกพงษ ทุนอินทร 8. นายสมบัติ กาปญญา 9. นายมงคล มูลชีพ 10. นายสนธิ พิริยาลัยสันติ 11. นายไสว ปกตะตอง 12. นายประพันธ นันพนัก 13. นายณรงค สุริยะรังษี 14. นางจันทรเพ็ญ กาปญญา 15. นายพินิจ คําดี 16. นางมาลี กันทาทรัพย 17. นางอุดม คําดี 18. นางชื่นชม สุขรองชาง 19. นางจันทรศรี มะกอกคํา 20. นางปนนภา มูลชีพ 21. นายประมวล อินกองงาม 22. นางวันวิสา ริยะปา 23. นางประนอม อุตตะมะใน

408 Community Identityy

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานพระบาทหวยตม ตําบลนาทราย อําเภอลี้ จังหวัดลําพูน

1. นายอาชัญ นาทรายกาญจน 2. นายพงศักดิ์ กอเกื้อตระกลู

ผูใหขอมูลชุมชนบานขามแดง ตําบลหางฉัตร อําเภอหางฉัตร จังหวัดลําปาง

1. นายอภิชาติ สุภาล 2. นายเกรียงไกร อนุใจ 3. นายสุพจน ฉัตรคําแปง 4. นางนันทนิด สันวงคตา 5. นางสัญลักษณ มาละเงิน 6. นางสาวอําพา ใหมทา 7. นายพินิจ ธรรมชัย 8. นางสาวฉลวย แสนใหม 9. นางศรีวรรณ ธรรมชัย 10. นางอุไร หนองปงคํา 11. นายปภพ เมืองฝน 12. นางสาวสุภิณ ทิพยวงศ

409 CommunityC Identity

13. นายพิรัช ทรายสมุทร 14. นายสวิง คําสุข 15. นายอรุณ แกวคําอาย 16. นายสมชาย ฉัตรคําแปง 17. นายสัญชัย แกวเสมอใจ 18. นางสาวจันทรเพ็ญ ธรรมลังกา 19. นางสาววรรณ ธรรมชัย 20. นายรุงเรือง พันบุดดา

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานทุงหา ตําบลวังทรายคํา อําเภอวังเหนือ จังหวัดลําปาง

1. นายประสงค กาสม 2. นายประสิทธิ์ สมงอน 3. นายสิทธิภาพ สะอาด 4. นายบุญยืน นาดู 5. พระอธิการปริยาจิรปญโญ 6. นายวรชาติ แกวประภา 7. พระวีรศักดิ์วิวฑฺฒนเมธี 8. พระครูนิวิฐพัฒนวิมล 9. นายสมบัติ ดุกลา

410 Community Identityy

10. พระอธิการทองยศฐิตวิริโย 11. นายทองดี สูงขาว 12. นายสุข ทามัน 13. นายณัฐพนธ ใจไหว 14. นายเกษฒ แสงทอง 15. นางทองเพียร ผานภพ 16. นายเหนี๋ยม มีเมล 17. นางสาวพรพรรณ จิตตถือ 18. นายสุคํา วางเชิง 19. นางประกายวัลย จัดดี 20. นายแกวมา วังแง 21. นายปา แกวสีโวย 22. นายทวน จัดดี

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานศรีดอนมูล ตําบลแจซอน อําเภอเมืองปาน จังหวัดลําปาง

1. นายสอง ตะเวที 2. นายหวัน สุคิด 3. นายดวงทิพย ภูใจ 4. นางสุวรรณ บุตรปะสะ

411 CommunityC Identity

5. นางสาวพรวรรณา หวานแหลม 6. นางสาวบุญทิวา สยอง 7. นางสาวดรุณี สุจริต 8. นางสาวนิภาภรณ ยับยอย 9. นางสาวรินทรลิตา พุทธิปนธกิตติ 10. นางผาน เผินแปด 11. นางเพชร แปดเหลี่ยม 12. นางกิติพร สุทธิพรมณีวัฒร 13. นายกิติเพชร กําลังคลา 14. นางสาวมุทิตา อิ่มปญญา 15. นางสาวเกษศิรินทร ตาดี 16. นางสาวยุพา หวานแหลม 17. นางจันทรวับ มีฉลาด 18. นายศุภเชษฐ ไปเรว็ 19. นายบุญฤทธิ์ จางอรุณ

412 Community Identityy

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนตําบลแจหม อําเภอแจหม จังหวัดลําปาง

1. นายสมจิตร หทัยปน 2. นายธนู ธนาศักดิ์ 3. นายสงา ศรีวรรณชัย 4. นางคําสุข เปนมูล 5. นางใบ ดีใจ 6. นางยวง ตอปญญา 7. นางสมพร กลาแข็ง 8. นางจันทรเปง เอื้อเฟอ 9. นางวรางคณา แหลมคม 10. นางบุญเตี่ยม โลปลา 11. นางสาวลําดวน พงษนิกร 12. นางเบญญาภา คําปนศรี

413 CommunityC Identity

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนตําบลเมืองมาย อําเภอแจหม จังหวัดลําปาง

1. นายไสว ลาภเกิด 2. นายติ๊บ เกิดผล 3. นางสาวเกตุสุดา ดานอินถา 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. นายขวดแกว ดีมาก 13. นายอูด ทําสุข 14. นางไหล อาสา 15. นางมูล ออนหวาน 16. นางขาว ออนหวาน 17. นางมา วงศษา

414 Community Identityy

18. นางเอื้อย หมอยา 19. นายวินัย บุญยืน 20. นางพัชรินทร สารสมจริง 21. นางสาวอําภรณี ชางเกวียน 22. นางสาวเกตุสุดา ดานอินถา 23. นางวิลัย ทําสุข 24. นางพิมพา วงศษา

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานทาปาย ตําบลแมฮี้ อําเภอปาย จังหวัดแมฮองสอน

1. นายประยูร ปมปา 2. นายไพบูลย คําหลวง 3. นายประสิทธิ์ ไพทอง 4. นายดวงแกว สิงหแกว 5. นายองอาจ อริยะ 6. นายบุญนํา ปอกออน 7. นายผัด แกวคํา 8. นายคมิก บํารุง 9. นางอุษา แกวคํา 10. นางจําปา ธนะฟู

415 CommunityC Identity

11. นางสุภาพร ควังสา 12. นางสาวมินทธิตา ปมปา 13. นางสุภาณี ปมปา 14. นางภัทธิดา หลิว 15. นางแสงจันทร กาคํา 16. นางเบญจรรณ แกวเขียว 17. นายอุทิศ คําหลวง 18. นางบุญสง มูลคํา 19. นางตุมมา สานุ

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนบานรักไทย ตําบลหมอกจําแป อําเภอเมือง จังหวัดแมฮองสอน

1. นายสุรพล แซไกว 2. นายสวาท สุวรรณอราม 3. นายซือเตอ แซไกว 4. อรวรรณ หวังกิจเกษตร 5. นางมยุรี สิงหพรหม 6. พรพิมล ปนไชย 7. นางอู - 8. ฐิติพร คชฤทธิ์

416 Community Identityy

9. จาตา แซหวง 10. นายสามารถ สิงหพรหม 11. นงนุช สุวรรณอราม 12. นายชยากร อินธิปวง 13. อาเนียง แซหลิน 14. นายเสี่ยวเออ แซฉิง 15. นายธันวา แซลี 16. นายจตุรงค ทวีอภิรดีสิริ 17. จาจือ - 18. สา แซหลิว 19. อาเหมย - 20. นายหุยหลัน - 21. นายอาหวอง - 22. นายยีเซียง แซหลู 23. อัฉริยา จงศิริวรางกุล

417 CommunityC Identity

ผูใหขอมูลเรื่องราวอัตลักษณชุมชนหวยเสือเฒา ตําบลผาบอง อําเภอเมืองแมฮองสอน จังหวัดแมฮองสอน

1. นายอุทิศ ตยาดีทาน 2. นายตี๋ เฉิดอําไพ 3. นายสมชาย ตยาดีทาน 4. นายประชา สิงขรสิริเดช 5. นางอัฉราพร จิตเมตตาบริสุทธิ์ 6. นางสาวโยษิตา วงศอรฉัตร 7. นางวารุณี ลิขิตรุงรัตน 8. นายเพชร รอยพนา 9. นายเซ คีรีไพรศรี 10. นายแฮ รุงฤดีพร 11. โกแหมะ แกวอรามยิ่ง 12. ราตรี ลิขิตรุงรัตน 13. นางกัลยา ยอดแดนไพร 14. นางจันทรเพ็ญ วงคอรฉัตร 15. นางเผลแหมะ สรางแผนผา 16. นางแฮแหมะ ขาวผุดผอง 17. นางแบแหมะ รอยพนา

418 Community Identityy

18. นายชาญชัย เมธีเธียนชัย 19. นางมีแหมะ ยอดแดนไพร 20. นายมะ ขาวผุดผอง

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พิมพที่ : โรงพิมพแมกซปริ้นติ้ง เลขที่ 14 ถนนศิริมังคลาจารย ตําบลสุเทพ อําเภอเมืองเชียงใหม จังหวัดเชียงใหม E-mail: [email protected] Tel: 053-221097, 089-6356413