Development Guideline for Sustainable Eco-Tourism Development of Suay Village in Surin Province
DEVELOPMENT GUIDELINE FOR SUSTAINABLE ECO-TOURISM DEVELOPMENT OF SUAY VILLAGE IN SURIN PROVINCE
By
Pattrapon Vetayasuporn
A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY Architectural Heritage Management and Tourism (International Program) Graduate School SILPAKORN UNIVERSITY 2007
DEVELOPMENT GUIDELINE FOR SUSTAINABLE ECO-TOURISM DEVELOPMENT OF SUAY VILLAGE IN SURIN PROVINCE
By
Pattrapon Vetayasuporn
A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY Architectural Heritage Management and Tourism (International Program) Graduate School SILPAKORN UNIVERSITY 2007 aaaaaaaaThe Graduate School, Silpakorn University has approved and accredited the thesis title of Development Guideline for Sustainable Eco-tourism Development of Suay Village in Surin Province. submitted by Mr. Pattrapon Vetayasuporn as a partial fulfillment of the requirements for the degree of Doctor of Philosophy in Architectural Heritage Management and Tourism.
...... (Associate Professor Sirichai Chinatangkul, Ph.D.) Dean of Graduate School ../ ./
The Thesis Advisor Professor Dr. Ross King
The Thesis Examination Committee
.. Chairman
(Professor Eemeritus. Trungjai Buranasomphob, Ph.D.) ../ /
. Member (Professor Watana Chudhavipata) ../ /
Member (Professor Dr. Ross King) ../ / 46056972 : MAJOR : ARCHITECTURAL HERITAGE MANGEMENT AND TOURISM KEYWORDS: ECO-CULTURAL DESIGN APPROACH FOR SUSTAINABLE ECO-TOURISM DEVELOPMENT TOWARDS SUAY OR GUI ELEPHANT SANCTAURY aaaaaaaaPATTRAPON VETAYASUPORN: DEVELOPMENT GUIDELINE FOR SUSTAINABLE ECO- TOURISM DEVELOPMENT OF SUAY VILLAGE IN SURIN PROVINCE THESIS ADVISOR: PROF. ROSS KING, 325 PP. aaaaaaaaSocial and economic changes in the global economy after the 1960s have brought radical change in the ecology and the culture of Suay or Gui and their elephant s life. Evolution of the culture of elephant is an indicator of socio-economical transformation. We must not degrade this cultural identity by modern forms of economic and social development. Elephant and Gui should be acclaimed as one of the country s cultural ambassadors that announces the cultural diversity of Siam to the world. The mission is to adapt the Gui and elephants to a new way of life which integrates to myth, resource base and contemporary lifestyle, through activities and communities that can lead to learning and understanding of the culture of Gui and elephants in Siamese society. This study has, also, attempted to uncover the hidden truth about the relationship between elephants and their mahouts and to address their problems by following three steps of analysis: survey of historical documents and images to understand the place of the elephant in the Thai psyche; analysis of the elephant problems from secondary sources and primary materials, and analysis from survey and interviews. An Elephant Sanctuary is proposed as part of a suite of policies and programs to address the present problems. An eco-cultural design solution has been suggested for an Elephant Sanctuary, and a survey conducted to test likely reception of the idea. Hopefully, in the future when the public starts to realize this importance, the future of the Gui s elephant will be brightened and the elephant s problems will be solved correcty. By this approach could be the final task to strengthen the culture of elephant and Gui and to let them shine their great cultural value and, then, the Siamese elephant of the Gui will be classified as the symbolic creature of the outstanding elephant culture, and will be treated as an ambassador of Siamese culture which is currently struggling to survive under the radical changes of the globalization. Within this new meaning and approach, the Siamese elephant is no longer an Asian elephant but the Gui s elephant related to rituals, culture, society and environment and also symbolizes the past glory in the glory of making of the ancient Siamese empire.
Architectural Heritage Management and Tourism Graduate School, Silpakorn University, Academic Year 2007
Student s signature .
Thesis Advisor s signature . c Acknowledgement aaaaaaaaThis thesis has attempted to generate the understanding and the interest of the Thai public in the elephant s situation at present. As a son of Surin province, it is my intention and aspiration to save and even prolong the era of the Thai elephant and its mahouts or Gui . This thesis has taken five years of data collecting and discussion, and three years of writing with great support from many people especially my beloved parents, Professor Dr.Ross King from University of Melbourne in Australia, Professor Eemeritus. Trungjai Buranasomphob, Ph.D. Former President of Silpakorn University, Professor Ornsiri Panin, many of my lecturers at Silpakorn University in Bangkok, survey measuring staffs and Worapan Klampaiboon for being thesis assistant. I do appreciate and thank them all for their encouragement; and finally, from my deepest heart, my most grateful thanks go to the Siamese elephant and Gui people of my home town, Surin province.
d Table of Contents
Page Abstract . c Acknowledgements . d List of Figures . i
Chapter 1 Introduction 1 The problems . 1 The study 3 Objectives ... 3
Methods of study . 4 Significance of study ... 4
2 The elephant and nature : a review 6
The species of elephant 6 Features and nature of elephant . 8
Relationship of elephant and human . 10 Life of the Thai elephant ... 11 Elephant s food . 12 Elephant s diseases, health and treatment ... 14 Pregnancy and reproduction . 16 Elephant behavior . 17 Features of a good elephant in ancient belief ... 17 Impacts of globalization upon the life of elephants .. 21 Roles of elephants ... 25 Economic factors that harm Thai elephants: Relationship of baby elephant trade and the wandering elephant .. 30
e Chapter Page 3 The elephants in Siamese history .. 33 Influence of Khmer empire, the beginning of elephant culture in Siam ..... 33 History of Prang Ku, Arokaya Sala, the hospital built by the Khmer king along the route connecting Khmer empire to its neighboring colonized states .. 43 Elephant and Siamese society . 52 Relationship of the elephant and the Siamese kings ... 55 Elephant trading in Siamese history ... 64 Elephant s role in early forest industry and transportation .. 93
Elephant Flag: the old Siamese Flag . 93
4 The Gui and elephant culture . 97 History of the Gui or Suay ... 97
Gui rituals and elephant culture .. 107
Social impacts of the rise and fall of the elephant s role : factors changing the Gui s life .. 116
5 Searching for solutions .. 135 Eco-cultural tourism as a solution ... 135 The objective of Eco-cultural tourism . 136 Issues for considerations 145 Case study from Surin s Elephant Round-up Day . 147 Related problems . 160 Solution 166
f Chapter Page 6 The idea of the elephant sanctaury . 169 Gui settlement: location and ecology . 169 Relationship between elephant feeding and Baan Taklang Village ecology and tradition 176 Architectural and community characteristics of the elephant village at Baan Taklang, Surin province ... 179 Eco-cultural planning concepts and design for sustainability of the Elephant Sanctuary at Baan Taklang village, Tambon Krapo, Tatoom district, Surin province . 183 Strategies of eco-cultural planning for sustainable
planning and design ...... 187 Results of Eco-cultural design oriented intervention .. 200
Case study of eco-cultural design hotel : Tamarind Hotel, Rachamankar Hotel and Yangkum Hotel in Chiangmai
Province ... 201
7 Design of the Elephant Sanctuary . 215
Philosophy of the project ... 215 Objectives of the Elephant Sanctuary project . 216 Project composition and design concept . 216 Domestic architecture of the Gui in Baan Taklang elephant village, Surin province .. 217 The transformation of Gui traditional built form for eco-cultural tourism . 232 Long term development towards the elephant sanctuary project .. 257
g chapter Page 8 Conclusion : the preservation and development of ecology, culture of elephants and Gui culture 286 Conclusion . .. 286 Three factors that affect the rise and fall of Gui and elephant culture 286 Eco-cultural tourism as a solution and the Elephant Sanctuary Project .. 289 A concluding remark ... 292 Bibliography .. 293 Appendix ... 308
Autobiography .. 324
h List of Figures
Figure Page 1 Asian elephant (Private collection) 6 2 African elephant (Private collection) . 7 3 Asian and African elephants, lithograph by Brodtmann, Zurich, 1827. (Courtesy of Joerg Kohler) ... 7 4 Drawing in a book by Carl book of a white elephant from the reign of King Rama V. (Courtesy of Joerg Koher) 9 5 Lithograph from Sir John Bowring s Kingdom & People of Siam ; London, 1857. (Courtesy of Joerg Kohler) 9
6 Drawing of white elephant from manuscript book. (Private collection) . 10
7 An old elephant was shot by villagers in a ineapple farm. ( Courtesy of Geocities.com) . 11
8 Mother elephant taking care of her baby. (Courtesy of
Geocities.com) 11 9 Daily life of a calf in the elephant village, Surin province ... 12
10 Daily life of a calf in the elephant village, Surin province ... 12 11 Daily life of a calf in the elephant village, Surin province ... 13 12 Daily life of a calf in the elephant village, Surin province ... 13 13 Daily life of a calf in the elephant village, Surin province ... 13 14 Daily life of a calf in the elephant village, Surin province ... 13 15 Pages from an early 19th century manuscript. Various kinds of auspicious elephants are shown on this page, while opposite are ones with undesirable features that include smelly skin, a ridged back, and short front legs. (Courtesy of National Library) ... 18 16 Daily life of a calf in an elephant village, Surin province 19
i Figure Page 17 Daily life of a calf in an elephant village, Surin province 19 18 Daily life of a calf in an elephant village, Surin province 19 19 Daily life of a calf in an elephant village, Surin province 19 20 Elephant working in the teak logging industry in northern Thailand . (Courtesy of National Archives) 20 21 Elephants working in the northern teak forests. (Courtesy of National Archives) 20 22 Elephants working in the northeastern route carrying a group of high rank officers (Courtesy of National Archives) . 21 23 Sight-seeing in Surin province city centre area by Gui s
elephants during the elephant round-up day ... 23 24 Sight-seeing in Surin province city centre area by Gui s
elephants during the elephant round-up day ... 23 25 Sight-seeing in Surin province city centre area by Gui s
elephants during the elephant round-up day ... 23
26 Sight-seeing in Surin province city centre area by Gui s elephants during the elephant round-up day ... 23
27 Old photograph showing elephant in teak logging industry (Courtesy of National Archives) . 25 28 A baby elephant drinking milk. (Courtesy of WWW.Geocities.com)...... 26 29 An elephant training for basketball before a show . 27 30 An elephant training for basketball before a show . 27 31 Grand lunch for elephants in Surin province . 27 32 Elephants parade for monk hood celebration in Baan Taklang village, Surin province .. 28 33 Elephants parade for monk hood celebration Baan Taklang village, in Surin province 28
j Figure Page 34 Elephants parade for monk hood celebration Baan Taklang village, in Surin province 28 35 Connection route of Khmer civilization at its apex in 13th-17th century B.E. in Siam 35 36 Route from Angkor wat to Pimai with the locations of major Arokaya Sala and main Khmer temples along the way 36 37 Locations of Arokaya Sala related to water resources in the north-east of Thailand 37 38 Locations of water resources related to human and cultural settlement in the north-east of Thailand 37
39 One of the major routes from Angkor Wat to Siam through the river mouth of Moon river in the present Ubonratchathani Province, the
map shows geography of the flooded area where many towns were settled. (Courtesy of Thada Suthitham) .. 38
40 One of the major routes from Angkor Wat to Siam through major Khmer
cities such as Amarentrapura with many temples along the route. (Courtesy of Thada Suthitham) 38
41 One of the major routes from Angkor Wat to Siam through major Khmer cities such as Amarentrapura with many temples along the route such as Prasart Muang tum ( ) in Surin and Prasart Panomrong ( ) in Burirum. (Courtesy of Thada Suthitham) . 39 42 One of the major routes from Angkor Wat to Siam through major Khmer cities such as Prasart Tameon ( ) with many temples along the route such as Prasart Muang tum ( ) in Surin province, Prasart Panomrong ( ) in Burirum province, Poeinoei ( ) in Khonkaen province. (Courtesy of Thada Suthitham) . 40
k Figure Page 43 Route of Khmer empire connections in the northeast of the present Thailand, showing two major Khmer influenced cities; Pimai ( ) in lower part and Nonghanluang ( ) or Sakonnakorn ( ) in upper part. (Courtesy of Thada Suthitham) .. 41 44 Angkor Wat, the center of Khmer civilization in Cambodia .. 42 45 Angkor Wat, the center of Khmer civilization in Cambodia .. 42 46 Prasart Hin Pimai ( ) at Nakonratchasima province .. 42 47 Prasart Yaingao ( ), Surin province ... 42 48 Prasart Muangtum ( ), Surin province . 42 49 Arokaya sala at Wat Srisawai( ! " ) , Sukothai province 44
50 Arokaya sala at Prasart Muang Ti ( "), Surin province 44 51 Arokaya sala at Prasart Ta Meuntod ( # $ ), Surin province... 45
52 Arokaya sala at Prasart Kumpanglang ( % % ), Petchaburi province .. 45
53 Arokaya sala at Prasart Panprang ( ' ),*
Nakonratchasima Province .. 45 54 Arokaya sala at Ku Santarat ( +< *), Nadoon district,
Mahasarakam province . 46 55 Arokaya sala ( # ! ) at Lopburi province .. 46 56 Arokaya sala at Prasart Maungsingh ( ),* Saiyoke district, Kanchanaburi province 47 57 Arokaya sala at Prasart Ta Meun Thom ( = ), Surin province . 47 58 Arokaya sala at Prasart Yaigrum ( ), Surin province 48 59 Arokaya sala at Prasart Srikorapum ( ! "> ?+ ), Surin province . 48 60 Bas relief at Prasart Bayon, Angkor Thom showing troop and transportation to the battle between Khmer and Chams (Courtesy of Michael Freeman) ... 49
l Figure Page 61 Bas relief at Prasart Bayon, Angkor Thom showing troop and transportation to the battle between Khmer and Chams (Courtesy of Michael Freeman) ... 49 62 One of the reliefs shows trading and transportation as part of daily life activities (Courtesy of Michael Freeman) . 50 63 Bas relief at Angkor Wat showing fighting elephants in the Khmer period (Courtesy of Michael Freeman) 50 64 Bas relief at Prasart Bayon, Angkor Thom, showing Khmer troops marching with elephants and the king (Courtesy of Michael Freeman) .. 51
65 The first elephant round up in Surin in 2498 BE. (Courtesy of National Archives) ... 52
66 Painting on cloth from the Vessantara Jataka ( @ ) :Prince Vessantara demonstrates his charitable nature by giving
away a precious rain-making white elephant. (Courtesy of Jim
Thompson) 53 67 Depiction of the same scene from the life of the Buddha: having
gone to the forest to escape the distraction of quarrelling monks, the Lord Buddha is offered sustenance by an elephant and a white monkey. (Collection of Victor Sassoon and Chaingsaen National Collection) . 54 68 Hand-colored copper-engraving from book by Chatelain, showing King Narai and his royal white elephant, Paris, 1719. (Courtesy of Joerg Kohler) ... 54 69 Manuscript painting depicting an elephant hunting. (Courtesy of National Library) .. 55 70 Elephant s march in traditional war-dress, Surin provincial sport Stadium, Surin province .. 55
m Figure Page 71 Old photograph showing elephants in war regalia. (Courtesy of National Archives) .. 56 72 King Rama VII entering Chiang Mai on a white elephant. (Courtesy of National Archives) . 56 73 Entry of King Rama VII riding on his royal white elephant into Chiang Mai, 1926. (Courtesy of National Archives) 57 74 A royal white elephant of King Rama V. (Courtesy of National Archives) ... 57 75 Procession of white elephants. (Courtesy of National Archives) .. 58 76 His Majesty King Bhumibol Adulyadej pouring austral water on
his royal white elephant in 1959. (Courtesy of Royal Household Bureau) . 58
77 Gold lacquer work images in the Sanfang (% Q ) temple in the northern region showing the elephant carrying a Buddha image
to the temple. (Courtesy of National Library) .. 59
78 Detail of colored lacquer cabinet showing elephants in warfare. (Wang Chankasem Museum, Ayutthaya province) .. 61
79 Colored zinc-etching of the elephant Kraal or Paniad Klong Chang ( X " @ ) at Ayutthaya. (Courtesy of Joerg Kohler) 61 80 Old photographs showing original howdahs on elephants compared with new parade of elephants for tourist attraction (Courtesy of National Archives) .. 63 81 Old photographs showing original howdahs on elephants compared with new parade of elephants for tourist attraction (Courtesy of National Archives) .. 63 82 Mural painting from Wat Phra Kaew Wang Na ( X% ) showing a battle between the prince of Chiangmai and the prince of Chiangrai in 1407 (Wat Prakaew Wangna, Bangkok) . 65
n Figure Page 83 [Siamese Army on the March colored zinc-etching from Le Petit Journal ; Paris 1893.( Courtesy of Joerg Kohler) .. 65 84 Painted wooden panels at Wat Phrathat Lumpang Luang ( X= ) depicting a battle scene. (Wat Phrathat Lampang Luang, Lumpang province) 66 85 Painting depicting the battle scene (Wang Chankasem Museum, Ayutthaya province) 66 86 Painted wooden panels originally from a temple in Phrae province, now installed at Mae Fah Luang foundation( + = % <\] ) in Chiangrai province ... 67
87 Detail from a mural painting at Wat Pumin showing elephant s march in traditional war-dress. (Wat Pumin, Nan Province) .. 67
88 Old photograph showing the ruined stupa of Wat Chang Lom ( @ ) in Si Satchanalai around 1900, Sukhothai province.
(Collection of Luca intermezzi Tettoni) 68
89 [Capturing a white elephant in Siam , colored zinc-etching from Le Petit Joumal, Paris, 1893 68
90 Detail from a mural painting at Wat Suthat, Bangkok, showing elephants of mythical Himaphan forest .. 69 91 Having gone to the forest to escape the distraction of quarrelling monks, the Lord Buddha is offered sustenance by an elephant and a white monkey. (Wat Suthat, Bangkok) 69 92 Gold and mural at Wat Prasat ( ) in Chiang Mai showing an event in the Buddha s life (Wat Prasat, Chiangmai province) ... 70 93 Painting of Ganesha on a window panel of Wat Phra Kaew Wang Na ( X% ), Bangkok. ( Wat Phra Kaew Wang Na, Bangkok.) . 70
o Figure Page 94 Illustration from the old script showing fortunate points on an elephant body for performing the rituals before fighting in the war. (Courtesy of National Library) 71 95 Old illustration showing elephant gear for fighting a tiger. (Courtesy of National Library) 71 96 A painting showing the body of an elephant mixing with gods and goddesses to reflect the traditional beliefs that the elephant is half-deity and half-animal. (Both courtesy of National Library) . 72 97 A painting showing the body of an elephant mixing with gods
and goddesses to reflect the traditional beliefs that the elephant is half-deity and half-animal. (Both courtesy of
National Library) . 72 98 Mural painting of one of the scripture repositories at Wat Po
( # = ^): a treatise on different kinds of auspicious elephants.
(Wat Po, Bangkok) . 73 99 Model of an elephant in the Siamese section of an exhibition ;
hand-colored wood-engraving from The Illustrated London News, 1867 . 74 100 Hand-colored wood-engraving of the traditional elephants dwellings; Paris, 1870. (Courtesy of Joerg Kohler) 75 101 The elephant Kraal in Ayutthaya province. (Courtesy of National Archives) ... 77 102 Old photograph showing elephant round-up at the Kraal in Ayutthaya province, 1900. (Courtesy of Luca Intermezzi Tettoni) .. 78
p Figure Page 103 Old photograph showing activities of elephants in the period of King Rama V, 100 years ago. (Both courtesy of National Archives) ... 81 104 Old photograph showing activities of elephants in the period of King Rama V, 100 years ago. (Both courtesy of National Archives) ... 81 105 Old photograph showing logging activities of elephants in the period of King Rama V. (Courtesy of National Archives) .. 82 106 Old photograph showing elephants walking during the construction of Wat Benjamabopitra ( '_` ' ), Bangkok, in the reign of King Rama V. (Courtesy of National Archives) . 82 107 Old photograph showing logging activities of elephants in the period
of King Rama V, more than 100 years ago. (Courtesy of National Archives) ... 83
108 King RamaV with Czar Nicholas II of Russia, 2440 B.E. (Courtesy of National Archives) ... 84
109 Each decoy elephant must be stalwart enough to fight against wild
elephants (Courtesy of National Archives) .. 84 110 A parade of decoy elephants heading straight for a wild forest to
round-up a herd of wild elephants (Courtesy of National Archives) ... 84 111 The whole herd of wild elephants being round-up by decoy elephants headed for detention area in Ayutthaya province (Courtesy of National Archives) 86 112 Elephants crossing the river to detention area in Ayutthaya province (Courtesy of National Archives) ... 86 113 Walls of detention area, paniad, were made of pointed logs (Courtesy of National Archives) ... 86 114 Wild elephants escaped from paniad and fighting with decoy elephants (Courtesy of National Achieves) ... 87
q Figure Page 115 King RamaV observing the rounding-up at the pavilion with the Russian Crown Prince, Grand Duke Boris Vladimirovitch (Courtesy of National Achieves) .. 87 116 Decoy elephants helping wild elephants which we injured while being chased into the detention area (Courtesy of National Achieves) .. 87 117 King RamaV in Cossack uniform and the Russian-bred horse presented by Czar Nicholas II of Russia (Courtesy of National Achieves) .. 88 118 The rounding-up of wild elephants in the detention area, Ayutthaya
province (Courtesy of National Achieves) .. 88 119 King RamaV taking photographs of wild elephants during the
rounding-up, Ayutthaya province (Courtesy of National Achieves) .. 89
120 Around 250 wild elephants became pacified in the detention area
(Courtesy of National Achieves) .. 90 121 Wild elephants were driven into the inner part of the detention area
(Courtesy of National Achieves) ... 91 122 Around 250 wild elephants became pacified in the detention area (Courtesy of National Achieves) ... 91 123 The whole herd of elephants in Ayutthaya province province. (Courtesy of National Achieves) . 92 124 King Rama V and his entourage leaving the detention area (Courtesy of National Achieves) . 92 125 The old Elephant flag from the period of King Rama V .. 94 126 Image of the 2nd oldest Siamese national flag 95 127 The old Siamese national flag still serves as symbol of the Royal Thai Navy . 95
r Figure Page 128 Gui elders in traditional ceremonial silk garment. (Courtesy of Royal Elephant National Museum) 97 129 Gui elders in traditional ceremonial silk garment. (Courtesy of Royal Elephant National Museum) 97 130 Activities in the elephant round-up day in Surin province (Courtesy of WWW.Geocities.com)...... 98 131 Bas relief at Angkor Wat explaining Siamese troops, from the cover of Syam Kuk, describing elephant history in Siam by Groslier, Bernard { Philippe ; Anderson, Benedict (Courtesy of by Groslier and Anderson, [1981] ... 99
132 Elephant round-up day in Surin province. (Courtesy of Royal Elephant National Museum) 100
133 Detail of mural painting at Wat Soa Hin, Lumphun province, depicting life of mahouts and elephants with howdahs for royal
family members during a break in a trip to the North ( Wat Sao
Hin, Lumphun province) 101 134 The monument of Praya Surin Pakdi ( X *? )," the first
Gui leader who was officially assigned as Surin governor by King Suriyaamarin (2301-2310) in the Ayutthaya period, in the city center of Surin province . 102 135 Gui mahouts demonstrating elephant hunting with buffalo leather ropes . 104 136 Painted wooden panels originally from a temple in Phrae province, showing traditional way of training elephants, now installed at Mae Fah Luang foundation in Chiangrai province (Property of Mae Fah Lunag Foundation) 106 137 Elephant activities in the elephant round-up day in Surin province. (Courtesy of www.geocities.com)...... 108
s Figure Page 138 Elephant activities in the elephant round-up day in Surin province. (Courtesy of www.geocities.com)...... 108 139 Instruments of [Mor-Chang ( @ ) or elephant hunters at the museum of elephant village, Baan Taklang, Surin province 108 140 Instruments of [Mor-Chang ( @ ) or elephant hunters at the museum of elephant village, Baan Taklang, Surin province 108 141 Instruments of [Mor-Chang ( @ ) or elephant hunters at the museum of elephant village, Baan Taklang, Surin province . 109 142 Village shrine or San Pakum (! X ) collecting ancient instruments of elephant hunters for worship by Gui villagers
of Baan Taklang, Surin province .. 109 143 Bones of a famous elephant at the museum of elephant village,
Baan Taklang Surin province .. 109 144 Elephant and its number which shows it as the property of
investors. (Courtesy of WWW.Geocities.com)...... 111
145 Drawing from the old Burmese Script showing elephant s control points.( Private property) 112
146 Activities in the elephant round-up day in Surin province 113 147 Demonstration of using their tools by Mor-Chang ( @ ) or Elephant Hunter in Surin province, a part of traditional activities in the Gui elephant village . 114 148 Demonstration of using their tools by Mor-Chang ( @ ) or Elephant Hunter in Surin province, a part of traditional activities in the Gui elephant village . 114 149 Demonstration of using their tools by Mor-Chang ( @ ) or Elephant Hunter in Surin province, a part of traditional activities in the Gui elephant village . 115
t Figure Page 150 Demonstration of using their tools by Mor-Chang ( @ ) or Elephant Hunter in Surin province, a part of traditional activities in the Gui elephant village 115 151 Demonstration of using their tools by Mor-Chang ( @ ) or Elephant Hunter in Surin province, a part of traditional activities in the Gui elephant village 115 152 Young elephant training for show in an elephant village, Surin province . 117 153 Young elephant training for show in an elephant village, Surin province . 117
154 Young elephant training for show in an elephant village, Surin province . 117
155 Young elephant training for show in an elephant village, Surin province . 117
156 Young elephant training for show in an elephant village,
Surin province . 118 157 Young elephant training for show in an elephant village,
Surin province . 118 158 Young elephant training for show in an elephant village, Surin province . 118 159 Young elephant training for show in an elephant village, Surin province . 118 160 Elephant s daily life in Baan Taklang, an elephant village of Surin province .. 120 161 Landscape around elephant village, Baan TaKlang, Surin province . 121 162 Mahout s life of wandering with his elephant. ( Courtesy of WWW.Geocities.com)...... 121
u Figure Page 163 Activities of elephant in elephant round-up day, Surin province .. 123 164 An elephant during medical treatment at elephant hospital in Lampang province. (Courtesy of WWW.Geocities.com)...... 125 165 Photograph of elephants during reproduction process displayed in the elephant study center, Surin province .. 126 166 Body of dead baby elephant displayed in the elephant study center, Surin province .. 127 167 Morning walk, one of the activities of elephant in an elephant village, Surin province ... 128 168 Morning walk, one of the activities of elephant in an elephant
village, Surin province ... 128 169 Morning walk, one of the activities of elephant in an elephant
village, Surin province ... 128 170 Morning walk, one of the activities of elephant in an elephant
village, Surin province ... 128
171 Crying baby elephant after the mother was shot dead.(Courtesy Of WWW.Geocities.com)...... 129
172 Surroundings of the elephant study center and elephant village in Baan Taklang, San Pakum (! X ) or the house of Gui ancestor s spirit, Elephant Study Center and entrance gate of village s temple 131 173 Surroundings of the elephant study center and elephant village in Baan Taklang, San Pakum (! X ) or the house of Gui ancestor s spirit, Elephant Study Center and entrance gate of village s temple 131
v Figure Page 174 Surroundings of the elephant study center and elephant village in Baan Taklang, San Pakum (! X ) or the house of Gui ancestor s spirit, Elephant Study Center and entrance gate of village s temple 132 175 Daily activities of elephants in Elephant Study Center, Surin province . 132 176 Daily activities of elephants in Elephant Study Center, Surin province . 133 177 Daily activities of elephants in Elephant Study Center, Surin province . 133
178 Daily activities of elephants in Elephant Study Center, Surin province . 133
179 Daily activities of elephants in Elephant Study Center, Surin province . 133
180 Daily activities of elephants in Elephant Study Center,
Surin province . 134 181 Water resource near Baan Taklang village, Tatoom district,
Surin province . 137 182 Landscape and environs of Baan Taklang elephant village, Surin province. Sadly, many areas of village forest have been converted to Eucalyptus plantation. These images show old green area compared with the new Eucalyptus area for the paper industry . 138 183 Landscape and environs of Baan Taklang elephant village, Surin province. Sadly, many areas of village forest have been converted to Eucalyptus plantation. These images show old green area compared with the new Eucalyptus area for the paper industry . 138
w Figure Page 184 Village atmosphere at Baan Taklang elephant village; with degradation of natural and water resources, the land become more arid .. 139 185 Village atmosphere at Baan Taklang elephant village; with degradation of natural and water resources, the land become more arid .. 139 186 Landscape and environs of Baan Taklang elephant village, Surin province, showing farming activities mixed with career of mahouts 141 187 Landscape and environs of Baan Taklang elephant village,
Surin province, showing farming activities mixed with career of mahouts 141
188 Landscape and environs of Baan Taklang elephant village, Surin province, showing farming activities mixed with career
of mahouts 142
189 Landscape and environs of Baan Taklang elephant village, Surin province, showing farming activities mixed with career
of mahouts 142 190 Landscape and environs of Baan Taklang elephant village, Surin province, showing farming activities mixed with career of mahouts 143 191 Architectural appearances at Baan Taklang elephant village, which, some, has gradually lost its original uniqueness 143 192 Architectural appearances at Baan Taklang elephant village, which, some, has gradually lost its original uniqueness 143 193 Architectural appearances at Baan Taklang elephant village, which, some, has gradually lost its original uniqueness 144
x Figure Page 194 Architectural appearances at Baan Taklang elephant village, which, some, has gradually lost its original uniqueness 144 195 Architectural appearances at Baan Taklang elephant village, which, some, has gradually lost its original uniqueness 144 196 Architectural appearances at Baan Taklang elephant village, which, some, has gradually lost its original uniqueness 144 197 Mahouts and veterinarian take care of their elephants in Baan Taklang elephant village, Surin province. (Courtesy of WWW.Geocities.com)...... 146 198 Mahouts and veterinarian take care of their elephants in
Baan Taklang elephant village, Surin province. (Courtesy of WWW.Geocities.com)...... 147
199 Elephant activities and demonstration during elephant festival at Baan Taklang elephant village .. 149
200 Elephant activities and demonstration during elephant festival at
Baan Taklang elephant village .. 149 201 Many events occur on Elephant round-up day celebrations in
Surin province, such as a grand dinner for elephants, an elephant parade and hunting demonstration 149 202 Many events occur on Elephant round-up day celebrations in Surin province, such as a grand dinner for elephants, an elephant parade and hunting demonstration 149 203 Many events occur on Elephant round-up day celebrations in Surin province, such as a grand dinner for elephants, an elephant parade and hunting demonstration .. 150
y Figure Page 204 Atmosphere and events in the Annual Elephant Round-up day, Surin province . 150 205 Atmosphere and events in the Annual Elephant Round-up day, Surin province . 150 206 Atmosphere and events in the Annual Elephant Round-up day, Surin province . 151 207 Atmosphere and events in the Annual Elephant Round-up day, Surin province . 151 208 Atmosphere and events in the Annual Elephant Round-up day, Surin province . 151
209 Atmosphere and events in the Annual Elephant Round-up day, Surin province . 151
210 Transportation of an elephant to the Annual Elephant Round-up day, Surin province . 152
211 Transportation of an elephant to the Annual Elephant Round-up day,
Surin province . 152 212 Transportation of an elephant to the Annual Elephant Round-up day,
Surin province . 152 213 Elephant taxi sightseeing into the city area in the Annual Elephant Round-up day, Surin province . 153 214 Elephant taxi sightseeing into the city area in the Annual Elephant Round-up day, Surin province . 153 215 Elephant taxi sightseeing into the city area in the Annual Elephant Round-up day, Surin province . 153 216 Elephant taxi sightseeing into the city area in the Annual Elephant Round- up day, Surin province 154 217 Elephant taxi sightseeing into the city area in the Annual Elephant Round- up day, Surin province 154
z Figure Page 218 Elephant taxi sightseeing into the city area in the Annual Elephant Round-up day, Surin province . 154 219 Young elephant playing water with tourists at the elephant village of Surin province ... 155 220 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event . 155 221 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event . 155 222 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event . 156
223 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event . 156
224 Posters of the Annual Elephant Round-up day Surin province, showing activities on the event . 157
225 Posters of the Annual Elephant Round-up day Surin province,
showing activities on the event . 157 226 Posters of the Annual Elephant Round-up day Surin province,
showing activities on the event . 158 227 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event 158 228 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event 158 229 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event . 159 230 Original appearances and dress of Suay or Gui elephant hunting masters or Mor-Chang ( @ )...... 159 231 Original appearances and dress of Suay or Gui elephant hunting masters or Mor-Chang ( @ )...... 159
aa Figure Page 232 Original appearances and dress of Suay or Gui elephant hunting masters or Mor-Chang ( @ )...... 160 233 Baby elephant wandering in Bangkok at night .. 163 234 A sick and old elephant walking near the elephant village of Baan Taklang, Surin province . 164 235 The morning training activities of calves at the Elephant Village of Baan Taklang, Surin province . 164 236 The morning training activities of calves at the Elephant village of Baan Taklang, Surin province . 165 237 The morning training activities of calves at the Elephant village of
Baan Taklang, Surin province . 165 238 The morning training activities of calves at the Elephant village of
Baan Taklang, Surin province . 165 239 The morning training activities of calves at the Elephant village of
Baan Taklang, Surin province . 165
240 The morning training activities of calves at the Elephant village of Baan Taklang, Surin province . 166
241 A watchdog watching elephants during the evening bath at Wangtalu ( X ) near Bann Taklang Elephant Village in Surin province. (Courtesy of WWW.Geocities.com)...... 169 242 Signage and surroundings of Bann Taklang, Elephant village in Surin province . 171 243 Signage and surroundings of Bann Taklang, Elephant village in Surin province . 171 244 Signage and surroundings of Bann Taklang, Elephant village in Surin province . 171 245 Signage and surroundings of Bann Taklang, Elephant village in Surin province . 171
bb Figure Page 246 Guis village settlement on the north (upper) bank of Moon river and Che river, Tatoom district, Surin province. Both river are among of the most important rivers in Southern Esarn region, and a major route since the Khmer period (Courtesy of Thada Sutthitham) .. 172 247 Gui villages settlement on the bank of Moon river and Che river, Tatoom district, Surin province. (Courtesy of Thada Sutthitham) ... 173 248 Gui s village settlement on the bank of Che river, Tatoom district, Surin province. With flooding of the rivers especially during raining season, only a small number of Gui families live on the river bank (Courtesy of Thada Sutthitham) ... 173
249 Another Gui village settlement surrounded by a rice field area in Surin province reflects typical community planning in the
northeast; located on the edge of the Kula Rong Hai plateau ( < ~ ), surrounded with canal, bamboo and orchard
(Courtesy of Thada Sutthitham) 174
250 Another Gui village settlement in a rice field area in Surin province, also reflecting typical Gui community planning. (Courtesy of
Thada Sutthitham) .. 174 251 Environmental surroundings of Baan Taklang Elaphant Village , Tatum district, Surin province ... 175 252 Environmental surroundings of Baan Taklang Elaphant Village , Tatum district, Surin province ... 175 253 Environmental surroundings of Baan Taklang Elaphant Village , Tatum district, Surin province ... 175 254 Environmental surroundings of Baan Taklang Elaphant Village , Tatum district, Surin province ... 176 255 The settlement of Gui villages with linkage to Wang Talu area, Tatoom district, Surin province .. 177
cc Figure Page 256 Typical site plan of Gui s village of Baan Taklang, Tatoom district, Surin province .. 178 257 Typical site plan of Gui village of Baan Taklang, Tatoom district, Surin province .. 178 258 Gui s houses in Baan Taklang village with and out standing spaces for elephants .. 180 259 Gui s houses in Baan Taklang village with and out standing spaces for elephants .. 180 260 Gui s granary in Baan Taklang village, Surin province 181 261 Gui s granary in Baan Taklang village 181
262 San Pakum (! X ) or house of ancestor s spirit . 181 263 Welcome signage to Baan Taklang elephant village, in front
of a village secondary school ... 182 264 Village Buddhist temple of Baan Taklang elephant village,
Surin province .. 182
265 Village Buddhist temple of Baan Taklang elephant village, Surin province .. 183
266 Surroundings and landscape of Baan Taklang elephant village, Tatoom district, Surin province 184 267 Way of living of Gui or Suay mahouts and theirs elephant culture of Baan Taklang elephant village, showing local customs such as monkshood parade celebration and hunting demonstration .. 185 268 Way of living of Gui or Suay mahouts and theirs elephant culture of Baan Taklang elephant village, showing local customs such as monkshood parade celebration and hunting demonstration .. 185 269 Way of living of Gui or Suay mahouts and theirs elephant culture of Baan Taklang elephant village, showing local customs such as monkshood parade celebration and hunting demonstration .. 186
dd Figure Page 270 Way of living of Gui or Suay mahouts and theirs elephant culture of Baan Taklang elephant village, showing local customs such as monkshood parade celebration and hunting demonstration .. 186 271 Way of living of Gui mahouts and elephant culture of Baan Taklang elephant village ... 187 272 Way of living of Gui mahouts and elephant culture of Baan Taklang elephant village ... 187 273 Two storey Gui house with portico for an elephant 189 274 Two storey Gui house with portico for an elephant 189 275 Gui s house of ancestor s spirit or San Pakum (! X )...... 189
276 One storey Gui house with small garden around 190 277 Simplicity of Gui vernacular architecture . 190
278 Old feelings in the new buildings and modern functions in the Gallery cafe of Geoffrey Bawa, Srilankan architect, and Rachamanka Hotel
of Ongard Satrabandhu, Thai architect (Courtesy of Worapan
klampaiboon) ... 191 279 Old feelings in the new buildings and modern functions in the Gallery
cafe of Geoffrey Bawa, Srilankan architect, and Rachamanka Hotel of Ongard Satrabandhu, Thai architect (Courtesy of Worapan klampaiboon) ... 191 280 Old feelings in the new buildings and modern functions in Rachamanka Hotel of Ongard Satrabandhu,a Thai architect (Courtesy of Worapan klampaiboon) ... 192 281 Old feelings in the new buildings and modern functions in Rachamanka Hotel of Ongard Satrabandhu,a Thai architect (Courtesy of Worapan klampaiboon) ... 192
ee Figure Page 282 New form that integrates into existing culture, from upper left to right; Rachamanka Hotel, Lunuganga estate in Srilanka, and Koh Chang Spa (Courtesy of Worapan klampaiboon) 193 283 New form that integrates into existing culture, from upper left to right; Rachamanka Hotel, Lunuganga estate in Srilanka, and Koh Chang Spa (Courtesy of Worapan klampaiboon) 193 284 New form that integrates into existing culture, from upper left to right; Rachamanka Hotel, Lunuganga estate in Srilanka, and Koh Chang Spa (Courtesy of Worapan klampaiboon) 194 285 New form that integrates into existing culture, from upper left to
right; Rachamanka Hotel, Lunuganga estate in Srilanka, and Koh Chang Spa (Courtesy of Worapan klampaiboon) 194
286 The example of the simplicity of structure and materials of eco-cultural design at Koh Chang Spa, Trad province . 195
287 The example of the simplicity of structure and materials of eco-cultural
design at Koh Chang Spa, Trad province . 196 288 The example of the simplicity of structure and materials of eco-cultural
design at Koh Chang Spa, Trad province . 196 289 Local feelings in new buildings by traditional elements in many resorts in North and East of Thailand (Courtesy of Worapan klampaiboon) ... 197 290 Local feelings in new buildings by traditional elements in many resorts in North and East of Thailand (Courtesy of Worapan klampaiboon) ... 197 291 Local feelings in new buildings by traditional elements in many resorts in North and East of Thailand (Courtesy of Worapan klampaiboon) ... 198
ff Figure Page 292 Local feelings in new buildings by traditional elements in many resorts in North and East of Thailand (Courtesy of Worapan klampaiboon) ... 198 293 Local feelings in new buildings by traditional elements in many resorts in North and East of Thailand (Courtesy of Worapan klampaiboon) .. 199 294 Local feelings in new buildings by traditional elements in many resorts in North and East of Thailand (Courtesy of Worapan klampaiboon) ... 199 295 Traditional form in the modern facilities and functions of Tamarind
Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon) .. 203 296 Traditional form in the modern facilities and functions of Tamarind
Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon) .. 203 297 Traditional form in the modern facilities and functions of Tamarind
Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon) .. 204
298 Traditional form in the modern facilities and functions of Rachamanka Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon) .. 204
299 Traditional form in the modern facilities and functions of Rachamanka Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon) .. 205 300 Traditional form in the modern facilities and functions of Rachamanka Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon) .. 205 301 Traditional form in the modern facilities and functions of Rachamanka Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon) .. 206 302 Traditional form in the modern facilities and functions of Rachamanka Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon) .. 206 303 Prof. Ornsiri s free-hand sketches of Traditional Yangkum village of Tai-lue (Courtesy of Ornsiri Panin) ... 207
gg Figure Page 304 Prof. Ornsiri s free-hand sketches of Traditional Yangkum village of Tai-lue (Courtesy of Ornsiri Panin) ... 208 305 Prof. Ornsiri s free-hand sketches of Traditional Yangkum village of Tai-lue (Courtesy of Ornsiri Panin) ... 208 306 Prof. Ornsiri s free-hand sketches of Traditional Yangkum village of Tai-lue (Courtesy of Ornsiri Panin) ... 209 307 Prof. Ornsiri s free-hand sketches of Traditional Yangkum village of Tai-lue (Courtesy of Ornsiri Panin) ... 209 308 Transformation from traditional form to modern facilities functions as Yangkum hotel, Chiangmai province ... 210
309 Transformation from traditional form to modern facilities functions as Yangkum hotel, Chiangmai province ... 210
310 Traditional form with modern facilities and functions of Yangkum hotel .. 211
311 Traditional form with modern facilities and functions of
Yangkum hotel .. 211 312 A receptionist dressed in a traditional style of Tai-Lue . 212
313 Simple timber structure of the hotel s lobby ... 212 314 Using local forms of stupa as decoration ornaments . 213 315 Using local forms of gate guardian for entrance door ... 213 316 Wangtula, the junction of Che river and Moon river, the main water resource of Bann Taklang elephant village, Surin province .. 218 317 Wangtula, the junction of Che river and Moon river, the main water resource of Bann Taklang elephant village, Surin province .. 218
hh Figure Page 318 San Pakum (! X ), or the house of ancestor s spirit, the center of every Gui s house and community ... 219 319 Atmosphere of Baan Taklang elephant village shows relationship of Gui houses, vegetation, landscape and animal stable . 219 320 Atmosphere of Baan Taklang elephant village shows relationship of Gui houses, vegetation, landscape and animal stable . 219 321 Atmosphere of Baan Taklang elephant village shows relationship of Gui houses, vegetation, landscape and animal stable . 220 322 Atmosphere of Baan Taklang elephant village shows relationship of Gui houses, vegetation, landscape and animal stable . 220
323 Atmosphere of Baan Taklang elephant village shows relationship of Gui houses, vegetation, landscape and animal stable . 220
324 Atmosphere of Baan Taklang elephant village shows relationship of Gui houses, vegetation, landscape and animal stable . 220
325 Houses s palai which connects village public space into private
space and is the multipurpose area of the house 221 326 Houses s palai which connects village public space into private
space and is the multipurpose area of the house 221 327 Houses s palai which connects village public space into private space and is the multipurpose area of the house 221 328 Houses s palai which connects village public space into private space and is the multipurpose area of the house 221 329 Houses s palai which connects village public space into private space and is the multipurpose area of the house 222 330 Houses s palai which connects village public space into private space and is the multipurpose area of the house 222
ii Figure Page 331 Atmosphere and functions of multipurpose ground level of Gui house 222 332 Atmosphere and functions of multipurpose ground level of Gui house 222 333 Atmosphere and functions of multipurpose ground level of Gui house 223 334 Atmosphere and functions of multipurpose ground level of Gui house 223 335 Atmosphere and functions of multipurpose ground level of Gui house 223
336 Atmosphere and functions of multipurpose ground level of Gui house 223
337 Granary and houses s details show simple and humble timber structure 224
338 Granary and houses s details show simple and humble
timber structure 224 339 Granary and houses s details show simple and humble
timber structure 224 340 Granary and houses s details show simple and humble timber structure 224 341 Granary and houses s details show simple and humble timber structure 225 342 Granary and houses s details show simple and humble timber structure 225 343 Granary and houses s details show simple and humble timber structure 225 344 Granary and houses s details show simple and humble timber structure 225
jj Figure Page 345 Vegetation and animal stable around Gui s houses .. 226 346 Vegetation and animal stable around Gui s houses .. 226 347 Vegetation and animal stable around Gui s houses .. 226 348 Vegetation and animal stable around Gui s houses .. 226 349 Vegetation and animal stable around Gui s houses .. 226 350 Vegetation and animal stable around Gui s houses .. 226 351 Vegetation and animal stable around Gui s houses .. 227 352 Vegetation and animal stable around Gui s houses .. 227 353 Vegetation and animal stable around Gui s houses .. 227 354 Vegetation and animal stable around Gui s houses .. 227
355 Vegetation and animal stable around Gui s houses .. 227 356 Vegetation and animal stable around Gui s houses .. 227
357 San pakum,the house of ancestor s spirit always located at the center of the Gui village . 228
358 San pakum,the house of ancestor s spirit always located at the
center of the Gui village . 228 359 Morchang s hunting equipments are worshipped inside San Pakum
(! X ) and dolls for ritual are presented for sacrifice . 228 360 Morchang s hunting equipments are worshipped inside San Pakum (! X ) and dolls for ritual are presented for sacrifice . 228 361 Morchang s hunting equipments are worshipped inside San Pakum (! X ) and dolls for ritual are presented for sacrifice . 229 362 Morchang s hunting equipments are worshipped inside San Pakum (! X ) and dolls for ritual are presented for sacrifice . 229 363 Morchang s hunting equipments are kept and worshipped inside San Pakum 229 364 Morchang s hunting equipments are kept and worshipped inside San Pakum 229
kk Figure Page 365 Morchang s hunting equipments are kept and worshipped inside San Pakum 230 366 Morchang s hunting equipments are kept and worshipped inside San Pakum 230 367 Declination of Gui s architectural uniqueness in the Baan Taklang elephant village, from simplicity to tasteless modernity .. 230 368 Declination of Gui s architectural uniqueness in the Baan Taklang elephant village, from simplicity to tasteless modernity .. 230 369 Declination of Gui s architectural uniqueness in the Baan Taklang elephant village, from simplicity to tasteless modernity .. 231
370 Declination of Gui s architectural uniqueness in the Baan Taklang elephant village, from simplicity to tasteless modernity .. 231
371 Declination of Gui s architectural uniqueness in the Baan Taklang elephant village, from simplicity to tasteless modernity .. 231
372 Declination of Gui s architectural uniqueness in the Baan Taklang
elephant village, from simplicity to tasteless modernity .. 231 373 Preliminary sketches of traditional Gui s house from the field study
and analysis process 232 374 Preliminary sketches of traditional Gui s house from the field study and analysis process 232 375 San Pakum, an abode or house of the spirit of the elephant hunter master 233 376 Preliminary sketches of traditional public sala in Gui s village 233 377 Preliminary sketches of traditional public sala in Gui s village 233 378 Preliminary sketches of traditional Gui s house from the field study and analysis process 234 379 Preliminary sketches of traditional Gui s house from the field study and analysis process 234
ll Figure Page 380 Preliminary sketches of traditional Gui s house from the field study and analysis process 235 381 Preliminary sketches of traditional Gui s house from the field study and analysis process 235 382 Preliminary sketches of traditional Gui s house from the field study and analysis process 236 383 Preliminary sketches of traditional Gui s house from the field study and analysis process 236 384 Preliminary sketches of traditional Gui s house from the field study and analysis process 236
385 Preliminary sketches of traditional Gui s house from the field study and analysis process 237
386 Preliminary sketches of traditional Gui s house from the field study and analysis process 237
387 Preliminary sketches of traditional Gui s house from the field study
and analysis process 238 388 Preliminary sketches of traditional Gui s house from the field study
and analysis process 238 389 Preliminary sketches of functions and form of Gui s house .. 239 390 Detailed sketches of traditional Gui s house from the study and analysis process . 240 391 Detailed sketches of traditional Gui s house from the study and analysis process . 240 392 Detailed sketches of traditional Gui s house from the study and analysis process . 240 393 Detailed sketches of traditional Gui s granary show the simple structure with a bold proportion .. 241
mm Figure Page 394 Detailed sketches of traditional Gui s granary show the simple structure with a bold proportion .. 241 395 Detailed sketches of traditional Gui s house show interior and easily built timber and bamboo finishing 242 396 Detailed sketches of traditional Gui s houses show balcony and houses s palai which connects to public community space . 243 397 Detailed sketches of traditional Gui s houses show balcony and houses s palai which connects to public community space . 243 398 New form of Gui house from the analysis process (These and following illustrations are design proposal by the author) 244
399 New form of Gui house from the analysis process (These and following illustrations are design proposal by the author) 244
400 Study of semi-traditional Gui house from the analysis. Space for an elephant can be seen at the front on the ground level 245
401 Study of semi-traditional Gui house from the analysis. Space for an
elephant can be seen at the front on the ground level 245 402 Study of semi-traditional Gui house from the analysis. Space for an
elephant can be seen at the front on the ground level 245 403 Study of semi-traditional Gui house from the analysis. Space for an elephant can be seen at the front on the ground level ... 246 404 Study of semi-traditional Gui house from the analysis. Space for an elephant can be seen at the front on the ground level ... 246 405 Proposed transformation of traditional Gui house to contemporary forms and functions for eco-cultural tourism (These and following illustrations are design proposal by the author) ... 247 406 Proposed transformation of traditional Gui house to contemporary forms and functions for eco-cultural tourism (These and following illustrations are design proposal by the author) ... 247
nn Figure Page 407 Proposed transformation of traditional Gui house to contemporary forms and functions for eco-cultural tourism. (These and following illustrations are design proposal by the author) ... 248 408 Structural and construction analysis of modern Gui house .. 248 409 Structural and construction analysis of modern Gui house .. 249 410 New form of Gui house with traditional composition adapted for eco-cultural tourism 249 411 New form of Gui house with traditional composition adapted for eco-cultural tourism . 250 412 New form of Gui house and analysis process . 250
413 New form of Gui house and analysis process . 251 414 Analysis of new form of Gui house and elements of timber structure .. 251
415 Analysis of new form of Gui house and elements of timber structure .. 252 416 Analysis of new form of Gui house 252
417 Analysis of new form of Gui house 253
418 Analysis of new form of Gui house 253 419 New form of Gui house 254
420 New form of Gui house 254 421 New form of Gui house 255 422 New form of Gui house that integrates into existing culture and new functions as public information center .. 255 423 New form of Gui house that integrates into existing culture and new functions as public information center .. 256 424 New form of Gui house that integrates into existing culture and new functions as public information center .. 256 425 New form that integrates into existing culture and new functions as public information center ... 262
oo Figure Page 426 Style of Information Center and Library building . 263 427 Style of Information Center and Library building . 263 428 Design suggestion for the Elephant Study Center 264 429 Design suggestion for the Elephant Study Center 264 430 Design suggestion for the Elephant Study Center 265 431 Design suggestion for Information Center and Library building . 265 432 Design suggestion for Information Center and Library building . 266 433 New forms of architecture that integrates into existing culture and new functions as guests dormitory and staff unit ... 266 434 New forms of architecture that integrates into existing culture and
new functions as guests dormitory and staff unit ... 267 435 New form of architecture that integrates into existing culture and
new functions as guests dormitory and staff unit ... 267 436 New form of architecture that integrates into existing culture and
new functions as guests dormitory and staff unit ... 268
437 New form of architecture that integrates into existing culture and new functions as guests dormitory and staff unit 268
438 New form of architecture that integrates into existing culture and new functions as guests dormitory and staff unit 269 439 Design suggestion for Restaurant, Cafeteria souvenir and shop . 269 440 Design suggestion for Restaurant, Cafeteria souvenir and shop . 270 441 Design suggestion for Restaurant, Cafeteria souvenir and shop .. 270 442 Design suggestion for Restaurant, Cafeteria souvenir and shop .. 271 443 Design suggestions for guest unit in the elephant village and Sanctuary . 271 444 Design suggestions for guest unit in the elephant village and Sanctuary . 272
pp Figure Page 445 Structural and construction analysis of guest unit in the elephant village and sanctuary . 272 446 Structural and construction analysis of guest unit in the elephant village and sanctuary . 273 447 Structural and construction analysis of guest unit in the elephant village and sanctuary . 273 448 Structural and construction analysis of guest unit in the elephant village and sanctuary . 274 449 Construction analysis of guest unit in the elephant village and Sanctuary . 274
450 Construction analysis of guest unit in the elephant village and Sanctuary . 275
451 Construction analysis for guest unit in the elephant village and Sanctuary . 275
452 Construction analysis for guest unit in the elephant village and
Sanctuary . 276 453 Design Suggestion for residential unit (home stay) for visitors .. 276
454 Design Suggestion for residential (home stay) unit for visitors 277 455 Design guideline for residential unit (home stay) for visitors .. 277 456 Design guideline for residential unit (home stay) for visitors .. 278 457 Design guidelines for residential unit (home stay) for visitors 278 458 Design guidelines for residential unit (home stay) for visitors 279 459 Design guidelines for Gui house and residential unit (home stay) for visitors . 280 460 Design guidelines for Gui house and residential unit (home stay) for visitors . 280 461 Atmosphere of the residential area of Gui elephant village .. 281
qq Figure Page 462 Atmosphere of the residential area of Gui elephant village .. 282 463 Atmosphere of the residential area of Gui elephant village .. 283 464 Atmosphere of the residential area of Gui elephant village which is comprised with modern facilities and functions ... 284 465 Atmosphere of the Elephant village and Sanctuary Project with San Pakum (! X ) or house of ancestor s spirit at the center of the community .. 285 466 Diagram of the three factors showing relationship between myth, contemporary lifestyle and resources base .. 288 467 Vertical diagram of the three factors shows relationship between myth,
contemporary lifestyle and resources base through the dimension of time 289
468 Atmosphere of the residential area of Gui elephant village ... 290
rr 2
CHAPTER 1 INTRODUCTION
1. The problems aaaaaaaaThailand has long been a home of the Asian elephant. The animal has also played a very important role in the making of Siamese history. From battle to trading and from religion and palace to logging industry, elephants have been at the center of the country s life for many centuries. aaaaaaaaSocial and economic changes in the global capitalist economy after the
1960s have brought radical change in this animal s life. From living in the forest, it was deprived and pushed into cities to be used in the begging for money. While its past glory was great, nowadays the only goal for the Asian elephant is to survive. The most affected person is always its controller or mahout, traditionally of the Gui or Suay, the very ancient tribe of Surin province. aaaaaaaaThis is not an individual problem but a national crisis that takes effect and is seen through the elephant s life. It is a problem that is also clearly shown in the critical troubles of illegal forestry, water resources devastation, and the cultural decline of Thailand, and could lead to the extinction of the elephant in Thailand. aaaaaaaaThe author has realized these problems and aims to explore solutions to save the elephant s life, including Gui or Suay culture and their environment, in part through the architecture and planning of a pilot project, the Elephant Sanctuary at Baan Taklang village Tatoom district, Surin province.
1 2 aaaaaaaaWanderer elephants aaaaaaaaWanderer elephants are those that have been moved into town to be used for tourist entertainment and thereby as a source of income. This is a consequence of deforestation and economic collapse in the north-east of Thailand, especially in Surin province where Eucalyptus plantation took place instead of local bamboo and natural forest. One of the main causes is the closing of forestry on the Cambodia border which has driven Gui mahouts to find a new career. aaaaaaaaMost of wanderer elephants are from Surin province and moving to town is the way Gui have chosen to keep themselves alive and get more income. Many Surin villagers who once owned elephants have sold their animals to the local businessmen who have invested in and run businesses based on the elephant s life. aaaaaaaaAfter selling, the original mahouts then rent their once owned elephant and move to the cities. An elephant is typically moved on a truck from Surin province to the suburb of Bangkok which costs 5,000 to 6,000 baht per trip. aaaaaaaaFrom the suburban areas, elephants and mahouts will start wandering together, selling the elephant s food to people; children would buy the food to give to the elephant, together with walking under the elephant s stomach which is believed to bring fortune and wealth. Mahouts will ride an elephant through the inner city areas, markets and business districts which could bring the mahouts some 15,000 baht per month which is the same as the salary of a newly graduated Thai. aaaaaaaaWalking through city areas many times causes severe hurt and stress for the elephants such as being musth and victims of streets and constructions accidents. Many of the elephants have been injured, died or became handicapped, while others have been treated by veterinarian Alongkorn Mahannop, the only public service veterinarian for elephant in Bangkok and who is under the royal patronage.
3
2. The study aaaaaaaaThe present study begins, in chapters 2 and 3, with general information on the Asian elephant and moves on to original and historical background material related to Siamese history, the elephant s ancient and modern role, the current social and economic problems and the present troubled situation. It also deals with the [glory days of the Siamese elephant. aaaaaaaaThe second part of the study starts, in Chapter 5, with Gui architectural and village settlement studies, and attempts to draw out characteristics of identity and to select what is to be preserved as culturally unique through an eco- cultural design approach. aaaaaaaaChapters 6 and 7 suggest part of a solution to the current problem of the elephant, based on the idea of an elephant sanctuary, in which the last step is the conduct of a discussion of the project with government and local administrative bodies, tourism investors, local people and the Gui themselves. aaaaaaaaThe project design concept is based on an ecological and cultural preservation approach, and details aspects of a management system, building details and construction process. aaaaaaaaThe final part, chapter 8, is the discussion and conclusion on the application of this process with suggestions to preserve and develop the ecology, the culture of elephants and the Gui through an eco-cultural tourism approach which could balance both economic benefit and the uniqueness of this original Siamese elephant based culture.
3. Objectives aaaaaaaa1. To study the historical background of the Gui and the elephant s role related to the making and developing of Thailand. aaaaaaaa2. To study the present social and cultural problems of the Gui and elephants at both the local level, and the country-wide level. 4 aaaaaaaa3. To study the cultural heritage, community and environmental conditions of original Gui settlements. aaaaaaaa4. To study eco-cultural tourism based industries which relate to the way of living of the Gui and elephants in both a local and a country-wide context.
4. Methods of study aaaaaaaaThe project will be based on five methods of study aaaaaaaa1. Survey of historical documents and images to understand the place of the elephant in the Thai psyche. aaaaaaaa2. Analysis of the elephant s problems, from secondary sources. aaaaaaaa3. Analysis of the elephant s problems, from survey and interviews. aaaaaaaa4. The proposal of the Elephant Sanctuary as part of a suite of policies and programs to address the present problem. aaaaaaaa5. A suggested design solution for an Elephant Sanctuary, and survey to test the likely reception of the idea. aaaaaaaaFrom the methods above, two points need to be made about this approach. First, the Elephant Sanctuary idea and the design of an elephant sanctuary are to be seen as [findings from the earlier chapters. Second, the program and the designed elephant sanctuary are also to be seen as [working hypotheses that have emerged from the earlier chapters, and which are then to be [tested in the subsequent survey stage.
5. Significance of the study aaaaaaaaThis dissertation is a step in a longer project, where its contribution can be viewed as comprising three components. It is first an exercise in examining the problem of [the culture of elephants and of the Gui . Hopefully, the reader will be sensitized to the seriousness and urgency of the plight. Second, the dissertation assembles a veritable treasure trove of images and other material on 5 the broader issue of [the culture of elephants and Thai identity . It is considered that this collection of image is a contribution in its own right. aaaaaaaaThe third contribution, it is contended, is the intrusion of the design into the wider discourse on eco-cultural tourism in Thailand, and thereby into the over-arching discourse on tourism and economy in Thailand in general. It is hoped that the dissertation can be a step in the provocation of a wider debate in the development of eco-cultural tourism in the country.
4
CHAPTER 2 THE ELEPHANT AND NATURE : A REVIEW
1.The species of elephant aaaaaaaaThere are two main species of elephant: Asian and African. aaaaaaaaAsian elephants (Elephas Maximus) live in the forest area of Thailand, India, Myanmar, Laos, Cambodia, Srilanka and Malaysia. The total height of an Asian elephant, measured from bend of legs to forehead is three meters. The skull shape has two curves clearly seen from the front. Usually. they are intelligent and can be trained easily. Their ears are a big plane and the upper edge of the ear is at the top of the skull. The tusk is a single circular curve. The back is curved with four nails at front legs. aaaaaaaaThe Thai male elephant is called [Plai ( ) with ivory, and the female with ivory is called [Kanai (> ). The male elephant without ivory is called
[Sidor ( " ). (Elephant in Thai Life and Legend 1998, p.20)
Fig. 1 Asian elephant (Private collection)
6 7
Fig. 2 African elephant (Private collection)
Fig. 3 Asian and African elephants, lithograph by Brodtmann, Zurich, 1827. (Courtesy of Joerg Kohler)
aaaaaaaaAfrican Elephant (Laxodonta Africana) aaaaaaaaThe African elephant s height is 3.5 meters, the head is smaller than the Asian elephant, the ear however is bigger and the skull is a single curve. The ivory is more curved and there are nails at the front legs with three nails at the hind legs. The African elephant is less intelligent than the Asian elephant but more fierce, and they have never been seriously taught for working or for show. 8 aaaaaaaaApart from these two species, there is also the Pygmy elephant with two meters height. They live along the Congo River Delta and few have survived because of hunting by Africans as their food. Pygmy elephants also once lived along the jungle of Songkla lake in the Southern Region of Thailand but now are totally extinct. (Elephant in Thai Life and Legend 1998, p.20)
2. Features and nature of elephant aaaaaaaaThe elephant is the biggest land mammal with four big legs. Usually elephants sleep 3-4 hours per day between 23.00 and 03.00. The trunk reaches the ground and functions as an instrument for breathing, lifting and pulling, together with bringing food into the mouth. There are two holes at the trunk-end and it is without bones. To drink, elephants use their trunk to keep the water before spraying it into the mouth. aaaaaaaaIvory or tusks of the elephant is the most commercially valuable part and also its weapon. At its biggest, the circumference is 15 inches. Its eyes are small compared to its massive body but very efficient and it is far-sighted. Its ears are a big plane, always waving. The older the elephant, the more acute is its hearing. It can hear from a very far distance. The tail is round and long, reaching to its knees with six inches of hair at the end. Its nails are short; most elephants have 18 nails while some have 20 nails.
9
Fig. 4 Drawing in a book by Carl book of a white elephant from the
reign of King Rama V. (Courtesy of Joerg Koher)
Fig. 5 Lithograph from Sir John Bowring s Kingdom & People of Siam ;
London, 1857. (Courtesy of Joerg Kohler)
10
Fig. 6 Drawing of white elephant from manuscript book. (Private collection)
3. Relationship of elephant and human aaaaaaaaThe elephant has played an important role in human history, with examples observable from pre-historic times, such as the Neanderthals of Eastern
Europe who were experts in elephant hunting. The area was dry and cold so this group learnt to use the elephant bone instead of wood. Their huts were made of complete parts of elephant bone. There is the example also in mural painting of Khongjiam Ubolratchathani, which presented men and animals such as elephant, cow, fish, tortoise and bird, including bowls or fishing tools, which reflected their agricultural way of life. (Elephant in Thai Life and Legend 1998, p.20) It is clearly seen that the elephant has always been an important animal in human history because of the following reasons. aaaaaaaa1. Man perceives and respects the massive scale of the elephant compared with humans, other animals and their surroundings. aaaaaaaa2. Man realizes and respects the cleverness, friendliness, and tolerance of the elephant which has shown that the elephant could be trained and used for serving human activities. 11 aaaaaaaa3. Its massive size and mighty power turn the elephant into the symbol of the spirit, the goddess, the ruler, the king, and the most powerful weapon in battle, especially in South-East Asia.(Somchai Maneechoti 1986, p.23-24)
4. Life of the Thai elephant aaaaaaaaThere are many wild elephants in hilly provinces of Thailand, though they are mostly found in Petchaburi, Saraburi, Prajinburi and provinces in the North Eastern, Eastern and Southern region. Elephant always live together in an area with abundant grass and water resources. Maximum number in a group could be 30-50 while in arid areas it would be 10-20 members. aaaaaaaaThe head elephant is the strongest, always leading and defending for the herd. Some elephants will live alone and are always fierce; they are called
[Chang-Tone (@ # ).
Fig. 7 An old elephant was shot Fig. 8 Mother elephant
by villagers in a ineapple taking care of her
farm.( Courtesy of baby. (Courtesy of
Geocities.com) Geocities.com)
12
Figs. 9 Daily life of a calf in Figs. 10 Daily life of a calf in the elephant village, the elephant village, Surin province Surin province
aaaaaaaaElephants love cool temperatures and always live in the jungle near waterways, and usually they do not like strong sunshine. They enjoy bathing and can swim proficiently, even in deep water, as an elephant can raise its trunk for breathing. At midday, the elephant will stay under a shade of the tree. If the temperature is very high, they will put their trunk into their mouth and suck water from the stomach, then spray it over the body to reduce the heat.
5. Elephant s food aaaaaaaaThe elephant is vegetarian, and most of its foods are grasses and leaves. Usually, they eat 250 kg per day. Their foods are aaaaaaaa- Grasses : Ka( _ ) , Prak( _ % ), Plong ( _ ), Pakkwai ( ) aaaaaaaa- Bamboo leaves : bamboo shoot, new leaves of bamboo, Ruak, Lam aaaaaaaa- Tree leaves : banana, cane, jack fruit, temple tree, teak, coconut, tamarind, makwid ( X ) aaaaaaaa- Farm leaves : corn, pineapple, melon, papaya. aaaaaaaa- Soil : salt lick ( # ) which comprises many minerals such as potassium, calcium, phosphorus, magnesium etc. 13 aaaaaaaaWild elephants enjoy eating fruits. Even from a far distance, elephants will walk to their favorite fruit trees. They use their trunk taking the fruits one by one, sometimes hitting the tree with their heads and keep the falling fruits. aaaaaaaaFor elephants raised in the village, the feeder must bring them their favorite food such as banana, sugar cane, papaya, and add salt into the food as compensation for the loss of the salt of salt lick in the forest. Sometimes the owner gives them few pieces of wet tamarind mixed with salt for their digestion. (Sakulwattana 1995,p.106)
Fig. 11 Daily life of a calf in the Fig. 12 Daily life of a calf in the
elephant village, Surin province elephant village, Surin province
Fig. 13 Daily life of a calf in the Fig. 14 Daily life of a calf in the elephant village, Surin province elephant village, Surin province 14
6. Elephant s diseases, health and treatment aaaaaaaaThe main ailments afflicting elephants come under the following categories. aaaaaaaa1. Diphrea. There is blood in the elephant s excrement, it cannot eat, and it would fall in a few days. In most cases, the elephant would not reach the veterinarian on time because transportation is difficult. Survival from this sickness is rare. aaaaaaaa2. Parasitic. Generally, elephant have lots of fungi, which leads to belly pain, stomach upset. The weight will be quickly reduced. Normally, domestic elephants could heal themselves by natural processes. aaaaaaaa3. Stomach infection aaaaaaaa4. Fungal infection aaaaaaaaTraditional treatments use herbs such as tree roots and barks normally found in the village surroundings together with mantra praying. But nowadays, after neglect of traditional medicines, modern medicines have replaced the older treatment. Fortunately there is a combination of modern and traditional medicines, depending on each case of sickness. There are also problems of inexperienced veterinarians and improper instruments. Veterinarian Vivat Kanchanathom noted: I think many medicine ingredients are still based on herbs such as tamarind , and salt which helps in digestion. Elephants know to eat salty soil. We always use traditional mixed with modern medicine depending on different situations. We use herbal medicine of Luangpor Lee ( < "), Wat Jangsawang ( %` < ) which is boiled and sprayed on the elephant s body, together with anti-biotic injection. We also suggest villagers to take this way. aaaaaaaaThere are more problems such as aaaaaaaa1. Insufficient staff to take care of not only elephants, but also animals such as ducks, chickens, cows and buffaloes. 15 aaaaaaaa2. Staff have no experience in elephant treatment. Veterinarian Vivat Kanchanathom said that he studied the basics of smaller animals such as cows and buffaloes. For big animals such as elephant, he has learnt from real situations where he has gradually developed his skill. aaaaaaaaFrom the records of many government bodies such as Ministry of Agriculture and Co-operation, Ministry of Interior and Department Animal of Husbandry, the number of domesticated elephants has quickly reduced within the last three years from 4,000 in 2537 B.E. to 2,640 in 2540 B.E. aaaaaaaaThe figures show that there are approximately 3,000 domesticated- elephants and 2,000 wild elephants. The birth-rate is extremely low because of commercial impact on elephants such as illegal forestation, circus shows and wandering elephants. These activities generate the rise of the baby-elephant trade. Baby elephants would be sold and sent to tourist destination areas for circus and other shows, but most die because of inappropriate food, and heavy training which is inappropriate to their ages. aaaaaaaaIf the law to protect elephant remains inadequate, in the next 30 years there would be very few elephants left in Thailand. And the existing 3,000 elephants could also be extinct in 30 years. The number of new-born elephants has rapidly declined and all are gradually entering into tourism. From a positive point of view, elephant trading could generate great income if the trade were to be supported and conserved by government such as with the Chinese panda and the Russian white tiger. Proper eco-cultural tourism development and marketing could save the life of the Thai elephant together with benefits to the local elephant tribe and community of the Gui in Surin province. (Sakulwattana 1995,p.107)
16
7. Pregnancy and reproduction aaaaaaaaFemale elephants of strong body and healthy condition could become pregnant from the age of 15-16 until 50 years. Through her life she could have three or four babies but could be pregnant with only one calf at a time, and only once in any three years. aaaaaaaaReproduction is possible at any time of the year but they prefer summer time and giving birth between December and February. Normally, they are pregnant for 21-22 months and pregnancy is not easily observed because of their fat and round body. Mahouts can observe this however from their behavior, such as slow moving, bigger breast, pouring milk, and, sometimes, they will stop working. aaaaaaaaOne characteristic is that the mother elephant will find a female friend to be her assistant to take care a new born baby, and this companion is called [Maerub (% < '). This assistant sometimes even loves a baby elephant more than the real mother. Before giving birth, the mother elephant will cry for few hours and always give birth in the night time. Maerub or Auntie elephant will take care of the baby elephant until it grows up. If the calf gets hurt or dies, the mother and [Maerub will be in great sorrow, cry and stop eating for a long time. aaaaaaaaReproduction problems aaaaaaaa1. There is no natural matching. At present, elephant owners always keep their elephants separate in the period of reproduction to reduce fighting between elephants. Natural matching will be avoided because during the process of matching and pregnancy, both elephants could not work have short temper and may easily hurt people. aaaaaaaa2. Poor care, hard work, inappropriate and inadequate foods weaken the elephant s health and reproductive capability. aaaaaaaa3. Cost of artificial reproduction is a problem. The owner has to pay the cost of a male elephant s sperm without any guarantee of pregnancy. If the first 17 reproduction fails, the elephant s owner will have to pay again for the sperm which is difficult for them to afford. In the natural process, young elephants would start their sexual feeling as a teenager, whereupon females will banish males out of the group to protect against inbred reproduction. The banished one with other males could learn sexual behavior from each other. At present, elephants are brought up separately so they have not learnt the reproduction process from other elephants , which tend to incapability in reproduction skill. aaaaaaaa4. Declining reproduction ability of the male elephant has resulted in reduced learning capability of the elephant in the ways of natural reproduction, which is in turn partly attributable to commercialization. aaaaaaaa5. Death of new-born elephants. With natural birth the other mother elephants with experience of delivering will help the new mother elephant during the birth process. But nowadays, elephants will grow up in villages which generate stress in the mother elephant. She could hurt her baby, or reduced feeding could weaken the health of the baby elephant, leading to stomach upset or thin bones which may cause death.
8. Elephant behavior
aaaaaaaaThe Asian and Thai elephant is smart, polite, clean, loves its owner, is tolerant, and has a good memory. They will test the floor strength with their foot before walking, and they will be fierce only in [Tok-mon ( ) or musth, which is the reaction when an elephant is stressed, very hungry while working in very hot temperature. There will be oil falling from its head and an elephant will lose its self control if this oil moves into its mouth.
9. Features of a good elephant in ancient belief aaaaaaaaA good elephant will have a strong, big body, a big head, full forehead, bright eyes, curved back, and these features are called [pae kan 18 kluay (% ). It will also have a long and smooth tusk shape, and a clean ears plane. An elephant in good health always waves its ears, and front nails are always sweating. (Sakulwattana 1995,p.84)
Fig. 15 Pages from an early 19th century manuscript. Various kinds of auspicious elephants are shown on this page, while opposite are ones with undesirable features that include smelly skin, a ridged back, and short front legs. (Courtesy of National Library) 19 aaaaaaaaA bad elephant is called [Saniad ( " ), meaning unfortunate to both client and family. Bad features are raising its trunk high and then putting it into its mouth, and this is called [Kin Nom Fa ( \] ) ; and it will be waving its head backwards and forwards, up and down and waving its leg called [Hua Tum Kao ( > ). aaaaaaaa Bad elephant features are different according to the belief of each area. These bad features are believed to bring sorrow and loss to the owner and could even lead to a fatal disease for people.
Fig. 16 Daily life of a calf in an Fig. 17 Daily life of a calf in an elephant village, Surin province elephant village, Surin province
Fig. 18 Daily life of a calf in an Fig. 19 Daily life of a calf in an elephant village, Surin province elephant village, Surin province 20
Fig. 20 Elephant working in the teak logging industry in northern
Thailand . (Courtesy of National Archives)
Fig. 21 Elephants working in the northern teak forests. (Courtesy of National Archives)
21
Fig. 22 Elephants working in the northeastern route carrying a group of high rank officers (Courtesy of National Archives)
10. Impacts of globalization upon the life of elephants
aaaaaaaaAt present, the status of the Thai elephant is in decline, bringing in its socio-economic problems especially linked to the wandering elephants in many urban areas. Scattering around the country the situation has become a conflict between elephant conservationists and elephant feeders who suffer from the environmental and socio-economic impacts. Most elephants come from Surin province and its surrounding areas such as Burirum province. Although there has long been a culture of wandering elephants for show and ceremonies in the countryside of Thailand, nevertheless many changes such as officially banning logging in late 1980 and a declining environment have led to conditions that have brought elephants into the cities. aaaaaaaaSome changes in traditional activities have also affected the Gui way of life. After the forest logging industry was banned, Gui started to practise their elephants for circus shows in the Surin Elephant Fair which is held annually, for 22 only a few days in November. Then, mahouts thought that to move elephants into cities for show could generate more income, based on the process of buying elephant food and selling the food to people to give back to their elephants. Moving to town usually happened after the harvest season. Major activities related to monkhood celebrations, circuses, shows, including walking under the elephant, the popular activity to seek good fortune. This turned the elephant s life into one linked to a business cycle where the farmer would turn to a regular job after the farming season. aaaaaaaaThen, original owners sold their elephants to businessmen, who would pay for food and give a monthly salary to the mahouts to take care and charge of the same elephants. Some elephants were moved to a zoo or circus shows while some of them with their mahouts wandered into urban areas or tourist destination areas such as Bangkok, Pattaya, Chiangmai, Phuket etc. to get a living.
This situation has become a serious problem, as original mahouts came to be regarded as bad people who hurt and exploit animals, even though they are only victims of capitalism (Sommai, 2539 : 240). aaaaaaaaIn the past, utilizing an elephant required training for using it in elephant hunting; the caught elephant would be trained before selling to a merchant from Petchaboon, Chaiyapume and Loei. Sometimes elephants were ridden to carry chilli and coconut to exchange for salt from Roi-et. aaaaaaaaThe money derived from the elephant could cover all family expenses throughout a year. The changes in the elephant status also affected the ritual of elephants, especially beliefs of Peepakum (" X ). Originally the ritual was truly sacred and responded to the elephant hunting tradition, but nowadays the ritual has already lost its sacredness and is an activity that merely supports tourism and the elephant business such as walking the elephant in urban areas.
23
Fig. 23 Sight-seeing in Surin province Fig. 24 Sight-seeing in Surin province
City centre area by Gui s City centre area by Gui s
elephants during the elephant elephants during the elephant
round-up day round-up day
Fig. 25 Sight-seeing in Surin province Fig. 26 Sight-seeing in Surin province City centre area by Gui s City centre area by Gui s elephants during the elephant elephants during the elephant round-up day round-up day aaaaaaaaAfter the Surin elephant round-up fair in 2503 (B.E.) held by the Tourism Authority of Thailand to encourage tourism in Surin province, Surin elephants became increasingly famous and started to move to the suburbs of Bangkok after 2508 (B.E.). They joined many famous parades and fairs such as at the Bangkok Don Muang International Airport and Suan Sampran, Nakhonpathom province in 2511 (B.E.), the International Trade Fair at Huamak Bangkok 2513 24
(B.E.), Osaka Expo 70 in 2513 (B.E.), and charity shows for the poor schools by Pepsi in 2514 (B.E.) aaaaaaaaHowever decreasing forest area from corporate activity which turned forest to farm and Eucalyptus plantation has rapidly reduced elephant food resources. The Manager newspaper in Bangkok had published a story of [Mahouts in Crisis about the lack of elephant food resources which derived from three groups: Eucalyptus farmers who want jungle land, elephant owners who want food resources, and farmers who want farming land. aaaaaaaaForest invasion for Eucalyptus plantation has decreased elephant food resources. Later, an elephant NGO proposed to preserve 4,600 rai of forest as the elephant food area but farmers who do not own elephants had opposed, arguing that the land should be utilized for farming, and finally the food area was reduced to 2,700 rai. aaaaaaaaEven though the forest is preserved, there is no guarantee that the reserved land could produce sufficient food for many elephants, nor for how long. aaaaaaaaThe problems forced villagers to sell their elephants to Chinese-Thai local business man who become elephant merchants under the condition that the original Gui owners must still stay with the elephant to feed and take care of their belongings, with all expenses to be supported by the merchants. But finally, when the money is gone, the villager still has to take care the elephant. The only way to survive is for them to find a job together. Many of them moved to zoos or elephant farms where both men and elephants get enough daily food and salary. aaaaaaaaDuring the past several years, most Guis had to give their elephants as repayment of debt. Sometimes villagers had to leave their elephant because of a debt of only 400-500 baht. (Sakulwattana 1995,p.231) aaaaaaaaFor elephants and mahouts without regular salary, they still have to live. The best way is to bring the elephant to walk and perform in the cities, 25 which has much degraded the grand image of the elephant from the past. The mahout was then blamed as the sinner who hurt this national symbol. In the past, Gui sold elephants in the market but nowadays they have to buy instead. The Gui family with many elephants is always employed to take and show their animals in public and tourist attractions, even in China or Japan. Some are hired on a 1-2 year regular contract, the payment being more than 100,000 baht for an elephant. In the corporate capitalist penetration age, everything is changed to a commodity for sale including elephants. aaaaaaaaTo solve these problems, we need a holistic viewpoint (myth) based on ecology and culture to benefit Gui and elephant alike, to live together. This research aims to study the way that Gui society and the elephant could live together within appropriates socio-economic, cultural and traditional ways in the most sustainable way in the current era of globalization.
11. Roles of elephants
aaaaaaaaElephants in the timber industry aaaaaaaaElephants in the timber industry have a very poor life and living conditions. Feeders or mahouts employed by businessmen will mix drugs, especially Amphetamine, into the elephant s food. After addiction, the elephant will work all day and night for their illegal timber industry. The arrested elephant will be cured but some of them have serious effects and are dead within a week. (Pinyo Tummanond, Thairat 4 May 2531 : 17)
Fig. 27 Old photograph showing elephant in teak logging industry
(Courtesy of National Archives) 26
aaaaaaaaElephant as a pet of the rich family
Fig. 28 A baby elephant drinking milk. (Courtesy of WWW.Geocities.com)
aaaaaaaaPlai Mongkol ( ) was bought when he was three to four months-old as a wedding gift. He grew up alone in a factory in sub urban area of
Bangkok. When getting older and bigger, he was locked with a steel rod preventing him from walking around. He started to hurt strangers and shaked his head heavily. Finally, the owner decided to give him to the elephant treatment center. The first time he saw the other elephants, he was very surprised and scared and turned his back running away from them because he had never seen other elephants since growing up. Shaking his head came from the stress of imprisonment which takes three years of healing and recovering . This case shows that to offer an elephant as a present is a truly destructive thought. aaaaaaaaActing and entertaining elephant aaaaaaaaThere are numbers of festivals and tourist attractions including animal provincial fairs such as in Surin province, Suphanburi province, and also events abroad. Most acting elephants are from Surin province and Chaiyabhumi province. As with [Honey the famous circus elephant, some show elephants have a sadly ending story such as [Joggy who was stressed from being forced to act too much, then got mad and killed its owner. Kukrit Pramoj commented that the status of the Thai elephant has drastically declined. Elephants should have been 27 more respected since once they were on the national flag. Some peculiar acting like one leg standing is not appropriate for the status of this historic animal (Kukrit Pramoj, Siamrat 82th Anniversary, Kukrit Pramoj, April 2536 : 206).
Fig. 29 An elephant training for Fig. 30 An elephant training for basketball before a show basketball before a show
aaaaaaaaElephant in the tourism industry
Fig. 31 Grand lunch for elephants in Surin province 28
aaaaaaaaIn the scenic area the elephant has an important role as a vehicle for tourists. Good management to avoid over utilizing the animal is required to protect the elephant together with bringing income to the eco-cultural tourism business, such as in a forest trekking.
Fig. 32 Elephants parade for monk hood celebration in Baan Taklang village,
Surin province
Fig. 33 Elephants parade for monk hood Fig. 34 Elephants parade for monk hood celebration Baan Taklang celebration Baan Taklang village, in Surin province village, in Surin province 29 aaaaaaaaWandering elephant in urban areas aaaaaaaaReducing forest area has forced elephants into cities. Elephants have to eat approximately 200-250 kilograms per day, but without the forest that previously supported them. After the harvesting season Gui must take their elephants into town to get their family income, while Gui children are among the lowest educated child group in Thailand. aaaaaaaaChai Rattanasongkram, 30 year-old mahout with 2 elephants, always takes his animals into urban areas because of lack of food resources in Surin province, his hometown. By joining the elephant round-up fair in Surin province, he can earn 1,500 baht per day. aaaaaaaaThongchai Salalam, 40, with his elephant [Pock Deng ( ), said that he would take his elephant to elephant study center every weekend where he could get 100-200 baht per day. The money he got is not enough to feed his animal and his family so he had is stop this activity and takes his elephant wandering in Bangkok. aaaaaaaaKone Insamran, 60, who just lost his two years-old baby elephant,
Leesor ( " ) which he bought for 200,000 baht, said he let Leesor eat mainly skin of water-melon, and cucumber in the urban areas. After two days, Leesor was crying and finally dead because of chemical Pedi cite toxin in the skin of water-melon, and cucumber Natural water body adaptation in provincial areas also reduces the natural food of elephant such as grass which requires many years to grow. aaaaaaaaBanished elephant aaaaaaaaMost elephant sent abroad are for friendship purposes between countries and exchange between zoos. Elephants with a good healthy appearance will be selected, but this is diminishing good breading elephants, which should not be encouraged.
30 aaaaaaaaNumber of elephants as social status aaaaaaaaIt is believed that to own an elephant is a glory. Gui people believed that a family which owned many elephants could display a symbol of power, and estimated their richness level by reference to the number of controlled elephants. They treated their elephants properly and used them as vehicles. Many cases of animal exchange were raised as conflict between NGO and government agencies, such as the case between a Thai NGO and Thai Minister of Natural Resources to cancel the exchange of animals with Australia in the Chiangmai Night Safari. (Sakulwattana 1995,p.223)
12. Economic factors that harm Thai elephants: Relationship of baby elephant trade and the wandering elephant
aaaaaaaaPreviously, the elephant in Thailand was used 80 percent in the timber business and 20 percent in the tourism industry. After the banning of the logging industries in Thailand, elephants in forestry industries were moved into urban areas to wander around and beg for money. In the beginning, the Gui moved their elephants to cities just for surviving. But nowadays they find that this activity can bring them a handsome income, much more than their previous job. This creates a new channel for businessmen who purchase and then rent out the elephant. The relationship of the elephant and the human has drastically changed with corporate capitalist penetration. Local villagers have left their places and headed to the cities. Many elephants live poorly in the cities. Images of them wandering with men holding bags of sugar cane and banana are seen everywhere. aaaaaaaaFriends of the Elephant Foundation have said that the banning of logging industries, with consequent social and economic changes, are crucial factors underlying the elephant problems. It is estimated that of the 500 to 600 elephants wandering in the whole country, around 100 are in Bangkok and 90 percent of these belong to businessmen comprising mainly local and national 31 politicians, and this is the main obstacle to pass any protecting elephant law. Some of the laws that had legalized wandering elephant, such as the animal act in 2522 B.E. and traffic act in 2522 B.E., made the riding of elephants legal because the elephant by law is classified as a vehicle. Wandering elephants in city areas cause many problems such as traffic jams and accidents. aaaaaaaaIllegal importing of calves from neighboring countries is easy and popular, especially on the border of Prajuabkirikan and Kanjanaburi provinces. Local people will dig a trap (a hole) to catch young elephants and sell them for 200,000 baht. (http://www.elephantalliancethailand.com) aaaaaaaaOne elephant will have three to five following mahouts and generate more than 10,000 baht per month. Baby elephants are premium goods and very popular, especially in tourist designated area. Most of the calves deprived of the jungle would die because of both mul-nutrition and accident. aaaaaaaaA young elephant at the age of six months to one year will be brought for training because its small size makes it easy to transport. Living with a human being cannot give warmth to a young elephant the same as living with its mother. A young elephant will live with its mother for 15 years for a male and for its whole life for a female. aaaaaaaaCalves at one to three years old will appear charmingly pretty when taken to a tourist spot or to be shown in a circus. Most elephants deprived of their mother at a very young age would die early. The surviving one will be trained until it reaches 10-15 years-old and then brought to the north or central region for the tourism related business. The fierce and unruly one will be sent for the illegal timber industries in the north and south where they must work very hard. When they reach 50-65 years old and are weakened physically, they will be sent to the north-east to be [wandering elephants for begging for money. Some will be killed without mercy if they are physically useless. Their flesh and mount would cost 40-60 baht per kilogram in the market or more in restaurants. 32 aaaaaaaaIn the past calves would have received good care from mahouts, but today the baby elephant trade is one of the major problems of the Thai elephant which is linked to many socio-economic and cultural problem. The solution must be for both short and long terms and should integrate into both the historical and the natural understanding of the Gui, their settlement and the elephant culture. (Sakulwattana 1995,p.223) aaaaaaaaNowadays, the roles of elephants have changed to be almost totally business based. In Africa, elephants were killed for their ivories, which are found among popular illegal raw materials sold in markets along with gold, jewelry and drugs. aaaaaaaaIn Asia, Dr. Charles Santiapillai, a consultant to the of World Wild Life
Foundation, said that the main problem of the Asian elephant is the transformation of forest to agriculture which reduces the elephant s natural food, together with the rising number in the human population that invades the forest area of the elephant. aaaaaaaaThe harm to Thai elephants has effected not only the animals but also its mahouts, Gui or Suay, which is among the oldest tribe in Thailand. The decline of elephant culture has directly reflected that of the Gui or Suay as well. And the survival of Gui and elephant culture is the crucial factor of the elephant s life in Thailand. Even today, both Thai elephants and mahouts are facing a dangerous situation but in the past, for centuries, they had attained great glory by performing very significant missions in the events of Thailand or Siam, which is the focus of Chapter 3.
23
CHAPTER 3 THE ELEPHANTS IN SIAMESE HISTORY
1. Influence of Khmer empire, the beginning of elephant culture in Siam aaaaaaaaThe earliest civilization in Esarn, north-eastern Siam, was Tavaravati from the ninth to the twelfth century B.E.. After this civilization had dominated the whole region, the Hindu-Khmer culture started to flourish in the 12th century B.E. through transportation routes especially at the border between Siam and
Cambodia. At its apex, the Khmer civilization had spread and ruled the major part of upper South-east Asia, especially in Siam and the south of Laos, Burma and Vietnam. aaaaaaaaEarly Khmer culture was strongly influenced by Hindu-Indian in the twelfth to the seventeenth century B.E. but it gradually developed and converted th into the original Khmer style in the 17 century B.E. with influence from Mahayana Buddhism and Vajarayana, in 16th-19th centuries B.E. aaaaaaaaKhmer people had well-developed knowledge of settlement form which can be seen through their cities, villages, temples and palaces. The most important cities and complexes would be located on flat-hill areas with rectangular reservoir at the front and with straight roads connecting complexes to surrounding towns and even other major cities. aaaaaaaaThe Cambodian empire of the Khmer civilization was founded in the 11th century B.E. and was strongly settled in the 14th century B.E. in the reign of King Chaivoraman II who formed the ideology of Teva-Raja or God-king .The empire had passed through many chaotic and peaceful times, with many major developments such as the building of Angkor Wat by King Suriyavoraman II ( 2)(1659-1688 B.E.), until the empire reached its apex in the reign of King Chaivoraman VII
33 34
(1724-1763 B.E.). King Chaivoraman VII was the great ruler of the Cambodian empire. He had seized Jam, the Vietnamese empire, as one of the Khmer states and spread Khmer political power and culture throughout the upper part of South-east Asia as had never happened before, through the south of Burma and Vietnam, the middle part of Laos, and all parts of Siam except in the southern part. He was the first Khmer king who converted from Hinduism to Buddhism. He had also built the new capital at Angkor Thom. aaaaaaaaOne of the major achievements of this king was to connect his empire together with important cities and infrastructure such as roads, rest houses and hospitals. aaaaaaaaThe most strategic area under Khmer influence but outside the empire was the North-eastern part of Siam called Esarn which was also known as Upper Khmer while the native land was also called Lower Khmer . There were four major routes connecting the two areas together for bringing pilgrims, traders, troops and people between the two Khmer areas which were centralized by
Angkor Wat, in lower Khmer, and Pimai , Nakonratchasima at present, in upper
Khmer. These routes were also to fulfill his wish for a great donation of a path for [Bothisattava or the next Buddha. aaaaaaaaThe route started with the capitals and former capitals of the Cambodian empire, Yasotharapura or Angkor Wat, Esarnpura, Lavapura ( X ' " `` ' ), and moved through major border towns in different directions such as Amarentrapura ( X), Pumisawai (?+ ~ ) and Srisopon (! " # ? ). aaaaaaaaTotal distance between Angkor Wat and Pimai is 265 kilometers with 7- 10 days of transportation by bullock carts, cows or elephants. aaaaaaaaThe stone script in the period of King Chaivoraman VII (1724-1762 B.E.) has described three major routes to Siam and other parts under Khmer power which king had built, with 121 Dharma sala or hospitals and rest houses. The script said that there are 17 Dharma salas on the route from Angkor wat to 35
Pimai which was the most popular route after the foundation of Angkor Wat in 16th century B.E., all in northeastern provinces such as Surin, Burirum, Chaiyabhumi, Nakhonrachasima, Mahasarakam, Khonkaen, Roiet, Srisaket, Sakonnakorn, etc. (Sutthitham 2001,p.73)
Fig. 35 Connection route of Khmer civilization at its apex in 13th-17th
century B.E. in Siam
36
Fig. 36 Route from Angkor wat to Pimai with the locations of major Arokaya Sala and main Khmer temples along the way
37
aaaaaaaaThe route started from Angkor or Yasotharapura ( # = X) and spread across the east to Siam and linked major cities such as Srimahasatha (! " # ), presently in Prajinburi province, Panomroong ( ), presently in Burirum, Pimai and Korakapura (# X) presently in Nakonrachasima, Lavapura, presently in Lopburi, U-thong, the former empire of Ayudthya, presently in Ayudthya province and to the east end at Muang Singh( *) in Kanjanaburi province. To the north at Srithep(! " ) in Petchaboon province and Sukothai in Sukothai province and to the north east at Kao Praviharn in Srisaket province, Ku Suantang and PoeiNoi ( +< % % X ) in Udorn Thani province until Ban Punna (' )and Nonghan Luang ( ) in Sakon Nakorn province. Many temples in these cities still survive today and there are many ruins of Arokaya sala spread everywhere throughout the north east and
central area of Thailand. Many settlements are located along the water resources area such as river, canal or lake which some would dry in summer or be heavily flooded in
the rainy season. (Sutthitham 2001,p.87)
Fig. 37 Locations of Arokaya Sala related to Fig. 38 Locations of water resources related
water resources in the north-east of to human and cultural settlement in
Thailand the north-east of Thailand 38
Fig. 39 One of the major routes from Angkor Wat to Siam through the river
mouth of Moon river in the present Ubonratchathani Province, the map
shows geography of the flooded area where many towns were settled.
(Courtesy of Thada Suthitham)
Fig. 40 One of the major routes from Angkor Wat to Siam through major Khmer cities
such as Amarentrapura with many temples along the route. (Courtesy of Thada Suthitham) 39 aaaaaaaaMuch important architecture of Hindu and Buddhist stupa or Arokaya Sala still survived along the route, such as at Prasart Pimai ( ) in Nakonrachasima province, Prasart Panomroong ( ) in Burirum province and Prasart Maungtum ( ) in Surin province , closer to the center in Angkor, which were among the most important sites in the Angkor period. The less important are at Mungtum of Surin province. And many small Arokaya Salas are of the less importance such as Prasart Huay talang ( % ), Prasart Banfai ( ' \ ), Prasart Kao Kradong ( ' > X ), Prasart Beng ( ' ) in Nakonrachasima province, Prasart Nonglanka ( ), Prasart Nangrong ( )in Burirum province. (Sutthitham 2001,p.300)
Fig. 41 One of the major routes from Angkor Wat to Siam through major
Khmer cities such as Amarentrapura with many temples along the
route such as Prasart Muang tum ( ) in Surin and
Prasart Panomrong ( ) in Burirum. (Courtesy of Thada
Suthitham)
40
Fig. 42 One of the major routes from Angkor Wat to Siam through major Khmer cities such as Prasart Tameon ( ) with many temples along the route such as Prasart Muang tum ( ) in Surin province, Prasart Panomrong ( ) in Burirum province, Poeinoei ( ) in Khonkaen province. (Courtesy of Thada Suthitham)
41
Fig. 43 Route of Khmer empire connections in the northeast of the present Thailand, showing two major Khmer influenced cities; Pimai ( ) in lower part and Nonghanluang ( ) or Sakonnakorn ( ) in upper part. (Courtesy of Thada Suthitham)
42
Fig. 44 Angkor Wat, the center of Khmer Fig. 45 Angkor Wat, the center of Khmer
civilization in Cambodia civilization in Cambodia
Fig. 46 Prasart Hin Pimai ( ) at Nakonratchasima province
Fig. 47 Prasart Yaingao ( ), Fig. 48 Prasart Muangtum ( ), Surin province Surin province 43
2. History of Prang Ku, Arokaya Sala, the hospital built by the Khmer king along the route connecting Khmer empire to its neighboring colonized states aaaaaaaaEvery Dharma sala or Arokaya sala, a place of wellness for the spiritual being, had become a center of a settled community. Some of these could be a part of an important temple complex along the route such as at Prasat Panomrung ( ), Prasat Maungtum ( ) and Prasat Tameon ( ) in Burirum province and Surin province . The temples, Arokaya sala and villages always formed a complete grouping of human settlement which comprised the central temple at the main axis, surrounded by villages or towns, barai or huge reservoir at the front, and the main road which ran symmetrically and systematically straight ahead to the surrounding towns. aaaaaaaaMany of them had been centered around 10-12 B.E., but Khmer influence was gradually decreased at the same period as the rise of the Siamese or Thai empire in Sukothai and Ayutthaya, The Arokaya Sala were then neglected and some were converted to be Buddhist temples. (Sutthitham 2001,p.300) aaaaaaaaNot only Khmer ware transported along the route but also other ethnic groups such as Siamese or Thai, Laos and Suay or Gui. Gui While most major convenient areas would be occupied by Khmer, the suburb or hinterland would then be occupied by other ethnic groups, depending on their capacities and function in serving the Khmer empire. One of the more unique ethnicities was Suay or Gui, the elephant expert tribe, who had lived in the south-esarn area of Siam and had played a very important role in elephant culture that was a major force in the development of the Siam or Thai nation.
44
Fig. 49 Arokaya sala at Wat Srisawai( ! " ) , Sukothai province
Fig. 50 Arokaya sala at Prasart Muang Ti ( "), Surin province
45
Fig. 51 Arokaya sala at Prasart Ta Meuntod ( # $ ), Surin province
Fig. 52 Arokaya sala at Prasart Fig. 53 Arokaya sala at Prasart
Kumpanglang ( Panprang ( ' *),
% % ), Petchaburi Nakonratchasima Province province
46
Fig. 54 Arokaya sala at Ku Santarat ( +< ),* Nadoon district,
Mahasarakam province
Fig. 55 Arokaya sala ( # ! ) at Lopburi province
47
Fig. 56 Arokaya sala at Prasart Maungsingh ( ),*
Saiyoke district, Kanchanaburi province
Fig. 57 Arokaya sala at Prasart Ta Meun Thom ( = ), Surin province
48
Fig. 58 Arokaya sala at Prasart Yaigrum ( ),
Surin province
Fig. 59 Arokaya sala at Prasart Srikorapum ( ! "> ?+ ), Surin province
49 aaaaaaaaScenes of daily life of people in the past can be seen from bas relief in many temples. Among the most completed are at Prasart Bayon, Angkor Thom in Cambodia. Many bas reliefs show activities of people in daily life such as family relationship, carrying water container, relaxing and sleeping under a pavilion. We can also see the craftsmanship in weaving bamboo from the relief and even the trooping to battle with soldiers and elephants.
Fig. 60 Bas relief at Prasart Bayon, Angkor Thom showing troop and
transportation to the battle between Khmer and Chams
(Courtesy of Michael Freeman)
Fig. 61 Bas relief at Prasart Bayon, Angkor Thom showing troop and transportation to the battle between Khmer and Chams (Courtesy of Michael Freeman) 50
Fig. 62 One of the reliefs shows trading and transportation as part of daily life activities (Courtesy of Michael Freeman)
Fig. 63 Bas relief at Angkor Wat showing fighting elephants in the Khmer period (Courtesy of Michael Freeman)
51
Fig. 64 Bas relief at Prasart Bayon, Angkor Thom, showing Khmer troops
marching with elephants and the king (Courtesy of Michael Freeman)
52
3. Elephant and Siamese society.
Fig. 65 The first elephant round up in Surin in 2498 BE.
(Courtesy of National Archives)
aaaaaaaaThe elephant has long been integrated into the history and culture of
Gui and Thais people, both in functional and religious ways. In the past, the elephant played an important role in battles and transportation, as known from some of the greatest elephant battles in the history of the wars between Siam and Burma. The mystic and religious ways saw the elephant as a symbol of power, glory and fortune. It is also one of the reincarnations of Lord Buddha. This animal has always being used as the name of temples, cities, even kings. aaaaaaaaIn present thinking about the elephant, we think of Surin province and the Suay or Gui, the native tribe of the elephant feeders in Surin province. Its formal history began 300 years ago, in the reign of King Suriyaamarin ( X ` +< *) (2301-2310 B.E. ), the last King of the Ayutthaya kingdom, when the royal white elephant escaped into the Pimai forest (near present border of Nakonratchasima, Burirum and Surin province). The Siamese king commanded the officers to catch and bring his royal white elephant back to the 53 capital, which they endeavored to do until reaching the area of the Gui, where the local tribesman were expert in elephant catching, training and controlling. The leader of the Gui found and managed to bring the white elephant back to the royal palace. He was then promoted by King Suriyaamarin to be Luang Surin Pukdee ( *? ") and then Praya Surin Pukdeesrinarong Jangwang ( X *? "! " *` ) simultaneously, the governor of Surin province. This is the history of the consolidation of the elephant culture and the Gui of Surin province. (Sakulwattana 1995,p.45) aaaaaaaaElephants have had a strong relationship with Siamese society for a long time. Many historical documents, national archives and other relevant evidences have referred to the roles of elephants as vehicles for transportation, and as a very important weapon in battles. Religious beliefs hold that the elephant is a fortunate animal, to protect the good spirit of the world. On the wall of Angkor Wat, bas relief images of Siamese troops with elephants were beautifully carved, clearly showing the important role of the elephant in Siamese civilization and history.
Fig. 66 Painting on cloth from the Vessantara Jataka ( @ ) :Prince Vessantara demonstrates his charitable nature by giving away a precious rain-making white elephant. (Courtesy of Jim Thompson) 54
Fig. 67 Depiction of the same scene from the life of the Buddha: having gone to the forest to escape the distraction of quarrelling monks, the Lord Buddha is offered sustenance by an elephant and a white
monkey. (Collection of Victor Sassoon and Chaingsaen National Collection)
Fig. 68 Hand-colored copper-engraving from book by Chatelain, showing King Narai and his royal white elephant, Paris, 1719. (Courtesy of Joerg Kohler) 55
Fig. 69 Manuscript painting depicting an elephant hunting.
(Courtesy of National Library)
4. Relationship of the elephant and the Siamese Kings Elephants as royal vehicles and weapons
Fig. 70 Elephant s march in traditional war-dress, Surin provincial sport Stadium, Surin province 56 aaaaaaaaThe elephant is among the great fortunate talismans that belonged to the king, called [Hatthi-Rattana ( ). In the Ayutthaya period, the royal, most important and most powerful elephant was treated with highest status as the same ranking as highest nobleman aristocrats, [Chaopraya ( ` X ).
Fig. 71 Old photograph showing elephants in war
regalia. (Courtesy of National Archives)
Fig. 72 King Rama VII entering Chiang Mai on a white elephant. (Courtesy of National Archives)
57
Fig. 73 Entry of King Rama VII riding on his royal white elephant into Chiang Mai, 1926. (Courtesy of National Archives)
Fig. 74 A royal white elephant of King Rama V.
(Courtesy of National Archives)
58
Fig. 75 Procession of white elephants. (Courtesy of National Archives)
Fig. 76 His Majesty King Bhumibol Adulyadej pouring austral water on his royal white elephant in 1959. (Courtesy of Royal Household Bureau) 59 aaaaaaaaFrancois Henri Tourpin, a Frenchman who published stories of Siam as [Histoire du Royaume de Siam in B.E.2314, observed that even the high ranking nobleman never felt ashamed to serve the royal white elephant. The elephant with fortunate features would be selected to be the king s vehicle. The lesser one would be for the royal family, then the lower ranks. So, the beautiful elephants were always taken care of in the capital or major cities. There were strict rules limiting the number of elephants, related to the position of the owner. As the royal court law said : The prince new born of a royal concubine will receive one elephant, one horse and 20 men (slaves), more than this will be punished . aaaaaaaaMost elephants would be registered as royal treasures in the royal elephant department, one of the main cells under the control of the king. The department was divided into left and right, under the administration of Pra- Petrachathibodisrisuriyapichati Suriwongsa ( X @ = ' ! " " ? @ ! ) and
Pra-surintrarachabodisriyasakdi ( X * @ =' "! " ! ^) from Surin province, respectively.
Fig. 77 Gold lacquer work images in the Sanfang (% Q ) temple in the northern region showing the elephant carrying a Buddha image to the temple. (Courtesy of National Library) 60 aaaaaaaaThere were many staff in the royal elephant department, divided into groups with different responsibilities such as administration, teaching and training, elephant controllers such as Nai Sepkachen ( ' @ ), Nai Karenpatcha ( X @X), Nai Manakachartna ( X @ X),Nai Swasdikacharitthi ( @ = ^), Nai Jitrakachalaksa ( ` @ ),Nai Jakkachasri ( ` @ ! "), Nai Kirikachakwaen ( " @ %> ), Nai Mankachasara ( % < @ ), Nai Balkhacharaj ( ' @ @) and Nai Rajkhachayong( @ @ )etc. The other important sub-division was Mor-Pakum ( X ) , the ritual Gui performers, and there was clear evidence in the Ayutthaya archives that Gui were the main ethnic group to perform the elephant rituals since the Ayutthaya period. The last group were the soldiers who followed the elephant troop. Obviously the role of the royal elephant department had grown rapidly since the reign of King Prasatthong, ( X ` ), especially in two rebellions in which the head of the royal elephant department was directly related to the situations. The first event was when King Narai ( ` X @) seized power from Somdet
Prasrisuthammaracha ( ` X! " = @ ), his uncle, with assistance from the royal elephant department; the second was after power was wrested from the French and Greek Okya-Vichayentra ( - @ *). In both events, the elephants were the main vehicles and weapons of the troops both for transportation and attacking. For this reason, both the elephant duties and trade became strictly controlled and also monopolized by the King through the royal bureau. aaaaaaaaMany well-known poems explained about the julibee of King Narai ( ` X * @) who preferred to hunt wild elephants at his Chupsorn palace( X @ @ '! ), on Chupsorn lake ( X @ '! ), Lopburi province. There are at least three foreign letters that referred to this event which each hunting trip always took at least three month a year.
61
Fig. 78 Detail of colored lacquer cabinet showing elephants in warfare. (Wang Chankasem
Museum, Ayutthaya province)
Fig. 79 Colored zinc-etching of the elephant Kraal or Paniad Klong Chang ( X " @ ) at Ayutthaya. (Courtesy of Joerg Kohler) 62 aaaaaaaa The Siamese King [King Narai] preferred traveling in the jungle for hunting elephants. Sometimes the whole trip took many months. Both temporary shelters that were made from bamboo and permanent shelters were built along the route (De La Loubere. A new historical relation of the Kingdom of Siam. Bangkok : White Lotus, 1980) aaaaaaaaThere is also a historical note that it was a tradition of Siamese kings to catch the white elephants. This activity was a part of the throne accession celebration. The king who could catch many white elephants at once would be considered as a very powerful, wealthy and fortunate leader so that his kingship would be highly praised by the people, royal family members and even the enemy-states leaders.
aaaaaaaaInternal and external factors aaaaaaaaThe above evidence confirms the importance of the relationship of elephants and the Thai monarchy. Activities could be influenced by both internal and external factors. aaaaaaaaExternal factors include the duties of the elephant in rituals and its duties as a vehicle in the royal parade. The elephant was always presented as a gift for ambassadors (of the Mogul in India) or a nobleman (a Chevalier for instance). In battle, the army with elephants is always the more powerful. Alexander s horse troop lost in battle to the Indian lord s elephant troop. King Narai also used elephant in the war seizing Chiangmai. After all that, well trained elephant could be sold to the neighboring states. aaaaaaaaInternal factors refer to the royal political background in Ayutthaya. King Narai had conflicts with other members of the royal family clan and some noblemen in the capital. (Nithi Aiosriwong, Thai politics in the reign of King Narai, Thammasat University, 2537) So he did not feel safe to live in the capital, Ayutthaya. Hunting and catching elephant for three months a year in the rainy season was a choice to avoid this confrontation, and this activity also cured his 63
asthmatic condition. He built the alternative palace in Lopburi which is more scenic and more naturally fertile. He always preferred to hunt, and train elephants in Lopburi more than living in Ayutthaya (Sima Samanmitr/Matichon 2539). aaaaaaaaDuring his reign, King Narai always enjoyed the journey to hunt elephants for three months a year in the rainy season. From November to July he would stay in Lopburi. During that time, wild elephants would be forced into Paniad by a well- trained elephant. Elephants with good features would be chosen first to be taught. (Boonsong Lekakul, Elephant and hunting, Science Association of Thailand, Suthiluk Ampanwong, Changthai, Matichon, 2540) Hunting and training elephants was a complicated process in order to prepare the elephants
before entering them to the palace and noble houses to utilize.
Fig. 80 Old photographs showing original Fig. 81 Old photographs showing original
howdahs on elephants compared howdahs on elephants compared
with new parade of elephants for with new parade of elephants for tourist attraction (Courtesy of National tourist attraction (Courtesy of National Archives) Archives) 64
5. Elephant trading in Siamese history. aaaaaaaaElephant trading emerged before the Ayutthayan period. In the Sukothai era, stone inscription no I described about elephant and horse trading between the main cities until the Ayutthayan period, this trading gradually expanded to become international . aaaaaaaaAfter the first collapse of Ayutthaya in 2112 B.E., overseas elephant trading was started. From the historical documents, before that time only ivory and jungle products were exported. After the sacking of Ayutthaya, most of the treasures and weapons were seized and taken to the Burmese capital Hongsawati ( "), together with elephants and horses to stop Ayutthaya from restoring its army against Burma. There was continuing war from the period of Somdet
Pra Maha Thammaracha ( ` X = @ ) to the period of King
Nareshwara ( ` X ! @). King Nareshwar fought in the war with Siamese previous enemies and gained both slaves and animal labor. The royal
Ayutthayan archives claimed that after victory in the great Yudthahatthi (
= ") battle, fighting on elephants, he seized 300 elephants of 4m-height and 500 smaller elephants. At that time, foreign elephant trade had not yet emerged because wars were still happening, especially on the western territory with Burma where cities such as Tawai, Marid, Tanaosri, and all main port cities were still captured by Burma following the capital s first sacking until the period of King Nareshwara. The elephant trade started in the reign of Somdet Pra Ekathotsarotha ( ` X ! ), when the Siamese Kingdom was at peace and continued to its apex in the reign of the PrasatThong clan. (Elephant in Thai Life and Legend 1998, p.40)
65
Fig. 82 Mural painting from Wat Phra Kaew Wang Na ( X% )
showing a battle between the prince of Chiangmai and the prince
of Chiangrai in 1407 (Wat Prakaew Wangna, Bangkok)
Fig. 83 [Siamese Army on the March colored zinc-etching from Le Petit Journal ; Paris 1893.( Courtesy of Joerg Kohler) 66
Fig. 84 Painted wooden panels at Wat Phrathat Lumpang Luang
( X= ) depicting a battle scene.
(Wat Phrathat Lampang Luang, Lumpang province)
Fig. 85 Painting depicting the battle scene (Wang Chankasem
Museum, Ayutthaya province)
67
Fig. 86 Painted wooden panels originally from a temple in Phrae province,
now installed at Mae Fah Luang foundation( + = % <\] ) in Chiangrai province
Fig. 87 Detail from a mural painting at Wat Pumin showing elephant s march in traditional war-dress. (Wat Pumin, Nan Province) 68
Fig. 88 Old photograph showing the ruined stupa of Wat Chang Lom
( @ ) in Si Satchanalai around 1900, Sukhothai province.
(Collection of Luca intermezzi Tettoni)
Fig. 89 [Capturing a white elephant in Siam , colored
zinc-etching from Le Petit Joumal, Paris, 1893
69
Fig. 90 Detail from a mural painting at Wat Suthat,
Bangkok, showing elephants of mythical Himaphan forest
Fig. 91 Having gone to the forest to escape the distraction of quarrelling monks, the Lord Buddha is offered sustenance by an elephant and a white monkey. (Wat Suthat, Bangkok)
70
Fig. 92 Gold and mural at Wat Prasat ( ) in Chiang Mai
showing an event in the Buddha s life (Wat Prasat, Chiangmai province)
Fig. 93 Painting of Ganesha on a window panel of Wat Phra Kaew Wang Na ( X% ), Bangkok. ( Wat Phra Kaew Wang Na, Bangkok.) 71
Fig. 94 Illustration from the old script showing fortunate points on an elephant body for performing the rituals before fighting in the war. (Courtesy of National Library)
Fig. 95 Old illustration showing elephant gear for fighting a tiger. (Courtesy of National Library)
72
Fig. 96 A painting showing the body of an elephant mixing with gods and goddesses to reflect the traditional beliefs that the elephant is
half-deity and half-animal. (Both courtesy of National Library)
Fig. 97 A painting showing the body of an elephant mixing with gods and goddesses to reflect
the traditional beliefs that the elephant is
half-deity and half-animal. (Both courtesy of
National Library) 73
Fig. 98 Mural painting of one of the scripture repositories at Wat Po ( # = ^): a treatise on different kinds of auspicious elephants. (Wat Po, Bangkok)
74 aaaaaaaaElephant trade in the reign of King Akathotsarot ( X ` ! ) and King Songtham ( ` X ` = ) would not be popular because during that time Siam was facing the rising power of Philip de Brito, the Portugese soldier who established himself as governor of the Mon( _) city of Sirium ( " ). Brito attempted to control the western territory of Siam. But later, the Burmese defeated Brito and instead captured Sirium and began a war with Siam. That war continued until peace negotiations to stop the war in the late period of King Songthamma, when Burma decided to return the western cities to Siam which later helped to revitalize trade in Marid and Tanaosri ( X % X X ! "). aaaaaaaaIn the reign of King PrasartThong, the above mentioned cities were completely controlled by Ayutthaya which generated convenient port and land transportation to the western side of the Siamese kingdom. The western trade rapidly expanded instead of that of the eastern sea because of the state policy of
Japan and the Dutch colonization in the eastern sea, affecting Siamese foreign trading. Throughout this time the trading of elephant was becoming increasingly popular.
Fig. 99 Model of an elephant in the Siamese section of an exhibition ; hand-colored wood-engraving from The Illustrated London News, 1867 75
Fig. 100 Hand-colored wood-engraving of the traditional elephants
dwellings; Paris, 1870. (Courtesy of Joerg Kohler)
aaaaaaaaIn Ayutthaya, the elephant trade was no longer an independent activity as in Sukothai, but monopolized by the King and monarchy. In the archive [The ship of King Sulaiman recording about Iranian merchants trading in the reign of King Narai, it is said that the elephant was one of the major export goods of Siam, and that every year the king would organize the elephant hunt with 200 to 400 elephants caught annually. Some of them would be trained for royal duties, and others for export. aaaaaaaaFrom the Iranian record, the elephant trade was already a main source of income for the palace. The palace also allowed commoners especially Gui or Suay people to catch elephants but the number caught must be registered with the royal officers. Some elephants were sent to the palaces as annual taxes, and 76 the court would export some of these. Thus it night be possible that it became and old slang meaning of Suay ( < ) or Songsuay ( < < ) for and obligation to give annual present for some one with height authority. aaaaaaaaThe biggest elephant market was around the Bay of Bengal on the eastern coast of India. Most animals were sent from Tawai, Marid and Tanaosri or even cities on the south-western peninsula. Elephants would be shipped to the east of India to two major markets: Bengal city and the port city of Cholamonthol (#`X ) in the south-east of India, and more to SriLanka. aaaaaaaaIn Bengal, Siamese elephants were used in the jungle, for transportation and for battle. Most fighting elephants were sent to the Deccan Plateau in the south of the sub-continent, to the royal independent states: Bijapur, Ahmadnagar and Golconda. All the decant empires were Shiah Muslim Kingdoms which participated in the war against the northern invaders of the Mogul empire. aaaaaaaaIn the north, two great Sunni Muslim Emperors, Shah Jahan and his successor Aurangzeb, attempted to capture the southern kingdoms with many invasions. The long period of war did generate great demand for well - trained elephants for battle. Siamese elephants were highly valued because of their intelligence, strength, tolerance and also ability to live in the Indian climate. They were seen as more competent than the smaller Sri-lankan elephant. Indian princes also admired the graceful and strong features of Siamese elephant. aaaaaaaaThe royal Siamese aristocrats strongly supported the elephant export. There was development in the western export-oriented port cities together with preparation for properly caught and well-trained wild elephants before their being shipped to the Indian market. aaaaaaaaThe trade was supported by an efficient Siamese royal elephant department which employed numbers of elephant experts and trainers. These officers would train the elephants for both internal duties and for export. Elephants from every jungle area of Siam would be moved to Ayutthaya to be practised and selected for the exported market. There was a direct connection 77 between Indian ambassadors and the ports of Thai royal aristocrats. This business caused Ayutthaya to become a lively city and among the biggest elephant exporting markets in the world. There were numbers of foreign records about parades of elephants marching through the capital which was very exciting for foreign visitors in the Ayutthaya period. (Elephant in Thai Life and Legend 1998, p.70)
Fig. 101 The elephant Kraal in Ayutthaya province. (Courtesy of National Archives)
78
Fig. 102 Old photograph showing elephant round-up at the Kraal in
Ayutthaya province, 1900. (Courtesy of Luca Intermezzi Tettoni)
aaaaaaaaTo bring elephants out of the Kingdom required official allotment from the king in each case as shown in many letters of Bengal merchants asking permission from the Siamese kings. Tourpin recorded about the importance of the elephant trade in Siam as follows ; aaaaaaaa The King and royal family hunted numbers of elephant and chose the outstanding for their own duties then sent the rest for trade at Marid to be sent to Coromendel s merchants which exchanged with fabric from Bengal and Persia. At least 50 elephants were sold annually. This is truly great wealth of Siam from her elephants and ivories. aaaaaaaaElephants with permissions to be sold would be transported to the ports at Marid and Tanaosri, then shipped to the Bengali Empire cities such as Balasore or Hugli. Merchants from these port cities would sail to shop for elephants in Tanaosri. The Siamese king also had his business agency and 79 station at Balasore to take care of elephant ivory and the tin trade. There was a record from a British merchant in 2222 B.E. saying that the Siamese king (King Narai) had sent royal ships from Tanaosri, loaded with elephants for sale to Balasore. aaaaaaaaFor the port cities of the Deccan ( ' $ ), Masulipatum ( " ) was an important elephant market of the south eastern shore of India. aaaaaaaaMasuli Patum was an international port city authorized by the Kingdom of Golgonda, controlled by a Nizam who was appointed from Qutab Shahi of Hyderabad, ruler of Golgonda. The governor of Masulipatum would have his own ship for trading between Siam and Golgonda. The royal Siamese bureau also employed local people to be agents for selling and buying products for the
Siam market. Most of the goods would be transported into the Krishna river, through Pichpur on the west of India. Masulipatum was an important channel of
Siamese goods to south and south-west Indian markets. aaaaaaaaThe elephant trade of Siam was mostly run by Indian traders. They would move elephants into ships which were specially designed to be suitable for tons of cargo for ocean voyages of many days. Ship of Suleyman said that the price of a Siamese elephant was at 7-8 toman (1 iranian toman equal to 3
English pounds in that time). But if an elephant could survive and reach the market unharmed, they could cost 30 toman. This was the allure for the Indian merchants who generated the rise of the elephant trade of Siam. aaaaaaaaAfter years of prosperity, the elephant trade in Siam declined from the rising influence of Westerners in the royal Siamese palace. The benefit once in the hand of Muslims and Persians was taken away, especially when the Greek, Constantine Falcon, was appointed to be Ok-ya Vichayentra ( @ *), the consultant of King Narai, instead of Agamahamad or Ok-ya Srinaowaratna ( ! " *), an Iranian Muslim who passed away. aaaaaaaaFalcon or Ok-Ya Vichayentra supported the trade of the British and French while opposing business with the Muslims. With some dissatisfaction, 80
Muslim merchants had gathered and opposed the Siamese sea trade, but with the advice of Falcon, King Narai decided to capture the Muslim ships in the Siamese port cities. Falcon also robbed the Muslim trading ships and burnt many of the ports of Golgonda. This brought on a war between the two kingdoms and stopped the trade of Siam and India. With this conflict, Muslim traders canceled trading with Siam, while Pako ( X# ) and Hongsawati ( ") of Burmease Kingdom became more important in elephant trading markets instead, with their cheaper priced elephants. The elephant trade at that time in Siam, in the reign after King PrasatThong ( X ` ), had dropped in number from 300 to 50 elephants per year. One reason for this drop was the victory of the Mogul empire over Shiah Muslims which stopped the earlier demand for elephants for fighting in the war. aaaaaaaaFrom the time of Somdet Pra Maha Thammaraja ( ` X = @ ) until the reign of King Nareshwara ( ` X ! @), the kingdom had engage a long period of war. The historical documents stated that when King
Nareshwara won the elephant war, the Siamese Kingdom had seized 300 elephants of 4 meters height, and 500 smaller. aaaaaaaaEven though the trade of the Prasartthong clan( @ !* ) heavily declined, nevertheless the court of the Baan Pluluang clan ( @ !*' + ) still exported elephants sometimes as recorded in [The old capital manuscript . It was said that King Tai-Sa ( X ` +< X) ordered the construction of 6 wa (approximately 12 meters) width ship to sail to Marid with 40 elephants. aaaaaaaaAfter the collapse of the Ayutthaya kingdom, the elephant trade was slowly started again in the reign of King Rama II of Rattanakosin, but it used the port of Trang instead of Tawai, Marid and Tanaosri which had been captured by Burma. And until the cancellation of the Royal monopoly system in the reign of King Rama IV, the elephant trade flourished again for foreigners. 81 aaaaaaaaEven today, the elephant trade is opposed by many NGOs and wildlife conservation organizations, but with their special features, Siamese elephants are still in high demand for both tourism industry and forest timber business or even as an official present from the Thai government to neighbor states. The Siamese elephant is still a symbol of Thai history and of the making of the Siamese state, and acknowledged worldwide.
Fig. 103 Old photograph showing activities of elephants in the period of King Rama V, 100 years ago. (Both courtesy of National Archives)
Fig. 104 Old photograph showing activities of elephants in the period of King Rama V, 100 years ago. (Both courtesy of National Archives) 82
Fig. 105 Old photograph showing logging activities of elephants in
the period of King Rama V. (Courtesy of National Archives)
Fig. 106 Old photograph showing elephants walking during the construction of Wat Benjamabopitra
( '_` ' ), Bangkok, in the reign of King Rama V.
(Courtesy of National Archives)
83
Fig. 107 Old photograph showing logging activities of elephants in
the period of King Rama V, more than 100 years ago. (Courtesy of National Archives)
aaaaaaaaAn Elephant round-up in the reign of King Rama V aaaaaaaaIn the reign of King Rama V, there was a great elephant round-up as a welcome ceremony to Grand Duke Vladimirovitz, the crown prince of Russia. This was a good time to prepare and practice the royal elephant department and elephant hunters of the country. Every best Gui elephant master had been called for the round-up which started with ancestor s rituals at the old shrine of Ayutthaya and there was a dinner party to elephant hunters and masters after the rituals.
84
Fig. 108 King RamaV with Czar Nicholas II of Russia, 2440 B.E. (Courtesy of National Archives)
aaaaaaaaThe task started by Meun Chana Kacha Laksana ( @ ) (Lieutenant of Elephant of Great Victory) with 50 crews to repair the old stockade (
+ ') and then to practice chang-tor, well-trained domesticated elephants to lure wild elephants. The Gui leading hunter would lead chang-tor (@ < ) or decoy
elephant to spy the location and number of wild elephants with good features
according to Kacha-Sastra. Most wild elephants lived in the lower part of North- Eastern Siam and between the Siam-Cambodia border.
Fig. 109 Each decoy elephant must be Fig. 110 A parade of decoy elephants stalwart enough to fight against heading straight for a wild forest wild elephants (Courtesy of to round-up a herd of wild National Archives) elephants (Courtesy of National Archives) 85 aaaaaaaaThis spying role is the toughest job because wild elephants always hide in the deep forest full of wild animals and tropical diseases. Spy mor-chang ( -@ ) must prepare medicines and instruments properly to wander in this hard situation from which many have died on the way. Animals such as tigers are the most frightening one, as only their smell could make elephants hesitate to walk even as they are forced by mor-chang. aaaaaaaaTo meet with elephants of special features or colors is a very exciting discovery. News would be sent immediately to the elephant hunter department . Finally, they would find the herd of wild elephants called Klong Nang Sung(#> >*) with special young elephants. aaaaaaaaThe chief mor-chang moved around the herd with chang-tor to push the wild herd, moving back to the main stockade or Paniad Klong Chang ( X " @ ) in Ayutthaya, but one wild elephant had resisted and fought whereupon the front domesticated elephants, were getting defeated and mor-chang decided to hit it with a spear to its forehead, which usually they do not do to wild elephants because it could lead to severe injury or death. aaaaaaaaThe fighting had started heavily between the herd of wild elephants and domesticated elephants. Finally, mor-chang and the domesticated elephants won and forced the wild herd back to Ayutthaya. Many mor-chang who caught the wild herds had met in the jungle on the route. But in the night, the unexpected event happened, a group of 20 wild elephants broke the stockade and escaped . aaaaaaaaAfter catching all the herds completely, every of them are pulled to walk to the main stockade or Paniad Klong Chang ( X " @ ) in Ayutthaya, the old capital of Siam. A parade of 200 elephants brought a great fun to every villages they had passed. Hundreds of people waited to see the tromp of elephants with excitement.
86
Fig. 111 The whole herd of wild elephants Fig. 112 Elephants crossing the river to being round-up by decoy detention area in Ayutthaya elephants headed for detention province (Courtesy of National area in Ayutthaya province Archives) (Courtesy of National Archives)
Fig. 113 Walls of detention area, paniad, were
made of pointed logs (Courtesy of National Archives)
87
Fig. 114 Wild elephants escaped from Fig. 115 King RamaV observing the paniad and fighting with rounding-up at the pavilion decoy elephants (Courtesy of with the Russian Crown National Achieves) Prince, Grand Duke Boris
Vladimirovitch (Courtesy of
National Achieves)
Fig. 116 Decoy elephants helping wild elephants which were
injured while being chased into the detention area
(Courtesy of National Achieves) 88
Fig. 117 King RamaV in Cossack uniform and the Russian-bred horse presented by Czar Nicholas II of Russia (Courtesy of
National Achieves)
Fig. 118 The rounding-up of wild elephants in the detention area, Ayutthaya province (Courtesy of National Achieves)
89
Fig. 119 King RamaV taking photographs of wild elephants during the rounding-up, Ayutthaya province (Courtesy of National Achieves)
aaaaaaaaThe herd of wild elephants had swum across the river happily which is the nature of elephants to live and enjoy in water. Each decoy elephant must controlled the heads to walk on the direct route to the paniad area which they could reach on the appointment time. aaaaaaaaAt 16.00 pm, The King Rama V and Grand Duke Boris Vladimirovitch had reached the area and rest on the royal pavilion , together with royal family members and his entourage. aaaaaaaaAs the round-up began, the staffs of the royal elephant department have started their duty, head or mor-chang rode the decoy elephant which lead the whole heads to the main gate of the paniad klong chang ( X " @ ) or the main stockade. aaaaaaaaTo lead the whole herds to paniad is a dangerous and exciting mission. Many wild elephants is stressed when moving crowdedly through the gate, the noisy voice of people also disturbed the animal , The activity took a whole afternoon to bring 200-300 elephants to the paniad to get ready for rounding { up on the next day. After the event, The king Rama V has gone back to stay over night at Bang pa-in palace. 90 aaaaaaaaAt 10.00am of the new day, The King had arrived the paniad again to watch the round-up with Grand dune Boris Vladimirovitch. The show started with the walking of wild elephants and decoy elephants to pay respect to the King. Then the round-up has started with many Gui mor-chang to tie wild elephant [s back leg with cheauk-pa-kum ( @ X ). Decoy elephants with mor-chang started to move around the wild elephants to catch them which brought to fighting. Mighty wild elephants started roaring and attacking decoy elephants which mor-chang must control their elephant fluently. This task is very dangerous one which able to cause death for both mahouts and elephants. Many times wild elephants broke the stockade and ran to the mass which made great fun, exciting and injuring to the people which sometime may dead. For Siamese, watching the skill of mor-chang between controlling and fighting with wild elephants is pleasurable. aaaaaaaaAfter round-up finish, the King and his guest had left to Bangkok in the evening by the royal barge. The last activity of rounding-up is to sent unwanted wild elephants back to their forest which follow the same route along the way, there were still villagers waiting to play and watch elephants, and this is the last event of the greatest elephants round-up of Thailand from the record of the secretary of The King Rama V.(National Archives 1880, p12-35)
Fig. 120 Around 250 wild elephants became pacified in
the detention area (Courtesy of National
Achieves) 91
Fig. 121 Wild elephants were driven into the inner part of the detention area (Courtesy of National Achieves)
Fig. 122 Around 250 wild elephants became pacified in the detention area (Courtesy of National Achieves)
92
Fig. 123 The whole herd of elephants in Ayutthaya province
province. (Courtesy of National Achieves)
Fig. 124 King Rama V and his entourage leaving the detention
area (Courtesy of National Achieves)
93
6. Elephant s role in early forest industry and transportation aaaaaaaaThe forest industry of Thailand started some 100 years ago with five European companies : Borneo Co., Bombay-Burma Co., Anglo Thai Co., Louis-t- lewnovens Co., and East Asiatic Co.. These companies got concessions from the Thai government for at least two rounds per company, 30 years per round, or three rounds per company with 45 years per round. The government also runs a forest department in Prae Province and Lampang province to take care of timber industries. aaaaaaaaThere are four techniques for using elephants in the forest industry; pulling from the forest, scrolling into water or laying the logs on the ground, pushing by using their heads to push logs forwards, lifting by using their trunk and tusks to lift logs, although only well-trained elephants can perform lifting. aaaaaaaaIn the past, Thai people were well familiar with elephants. Elephant played many important roles in many parts of Siam history such as in 2135
(B.E.) in the Ayutthaya period, when King Nareshwara ( ` X ! @) rode his elephant Plai Pukaotong ( ?+ > ) in an elephant battle with the crown-prince of Burma until Siam was free from Burma. The elephant was the strategic weapon and vehicle of war until the reign of King Rama III. Elephants can move through canals, jungles and hilly area effectively. They can carry up to 300 kg depending upon their size, age and health condition with a speed rate of 4 km per hour and 20 km per day. In the past, the elephant was the major vehicle of government officers until it was abandoned in the reign of King Rama VII. (Elephant in Thai Life and Legend 1998, p.94)
7. Elephant Flag: the old Siamese Flag aaaaaaaaThe elephant flag appeared officially as the Siamese national flag in the reign of King Rama II in 1809 when the King received three white elephants at a time. 94 aaaaaaaaThe white elephant was used as a Siamese symbol at the center of the national red flag Since the early Rattanakosin era, the image on the flag was spread worldwide when King Rama V visited Europe in 1897 A.D. For foreigners at that time, nothing could represent Siam better than the red national flag with the white elephant at the center. Everywhere King Rama V visited, the elephant flag was made locally, different in the shape of elephants and the scale of the flag. Every city on his route was decorated with the Thai white elephant flag together with that other country s flag such as Switzerland, Germany, Hungary, Russia, France, England, etc. aaaaaaaaIn 1907, the Elephant flag was canceled by the king Rama VI who thought that the new three color strip flag is easier to remember and more international. Since then the old elephant flag is still used as a symbol of the Royal Thai Army and Trad province which has a history related to invasion by France in the colonization period during the reign of King Rama V.
Fig. 125 The old Elephant flag from the period of King Rama V
95
Fig. 126 Image of the 2nd oldest Siamese national flag
Fig. 127 The old Siamese national flag still serves as symbol of the Royal Thai Navy
96 aaaaaaaaThus elephants have long play a major role in the making of Siamese empire with many relationship to the monarchy and religion, since the time soon after Angkor Era until the beginning of modern era at World War II. But there are still a lot to know about its hunting, training, controlling, feeding, etc. Those who did this important task are the Gui or Suay, the very old ethnic tribe living in the area of Surin province between the border of Siam and Angkor, Cambodia at present. Gui life and the elephant has a deep relationship which turns into knowledge about Kacha-Sastra, the truth of elephants. Gui life and skill is the main theme of the next chapter.
74
CHAPTER 4 THE GUI AND ELEPHANT CULTURE
1. History of the Gui or Suay aaaaaaaaGui natives of Surin province, from the researches of anthropological and archaeological scholars such as Chuen Srisawadee, Tawat Punnotok, Paitoon Meekusol, Jitra Bumisak, Soros et al and Sommart Polkerd of Ratjapat Burirum University, are described as Suay or Gui or Geoi, one of the native tribes which speak [Mon ( _), [Khmer (>X% ) and Austro-Asiatic languages. They are of mixed Veddi and Melanesian blood. Their characteristics are curly hair, dark, big nose and thin lips. They belong to the same ethnic group as Lava ( X ), Kha (>< ), and minorities speaking Multa which are similar to those of Assam in India.
(Elephant in Thai Life and Legend 1998, p.68) Most Gui live in the fertile forest area along Moon river and Che river. They have hardly accepted modern culture, and when invaded from outside they have always migrated into the deeper jungle areas which are full of natural food resources for them and their elephants to survive without cultivation activities. (http://www.elephantalliancethailand.com)
Fig. 128 Gui elders in traditional ceremonial Fig. 129 Gui elders in traditional silk garment. (Courtesy of Royal ceremonial silk garment. Elephant National Museum) (Courtesy of Royal Elephant National Museum)
97
98 aaaaaaaaNearly 2,000 years before the Buddhist era, the Gui entered and settled along the Panomdongrak mountains ( > ) (north-eastern part of Thailand) and subsequently in Assam, north east of India, at the end of 19th Buddhist century, after the invasion of the Khong (#> ) people. Many of them shifted into the [Khong river area and their communities were described in the historical records of many of the major Khmer temples such as Angkor Wat in Cambodia, Wat Pu in Laos and Prasart Praviharn ( X ), Prasart Srakampangyai( X % _<) , Prasart Srikorabhumi ( ! "> ?+ ), and Prasart Panomroong ( ) in the northeast of Thailand. aaaaaaaaHistorical artifacts such as bas relief carvings on the wall in Angkor Wat also show many of the Gui roles in battle during the reign of the King
Suriyawaraman II ( X ` ) (B.E. 1655-1693). Gui troops participated in many battles on the command of the Khmer King, while in the 20th century B.E., in the inscription of Phraya Lvaak ( X X% ), the Khmer king of Pranakorn commanded the Gui leader of Tabongkamum, a Gui clan of Southern Jumpasak, to defeat the rebels in cities under authorization of the Khmer. An independent
Gui state in that time also traded and had a relationship with Ayutthaya of the Siam kingdom. (Kasetsiri 2004,p.146)
Fig. 130 Activities in the elephant round-up day in Surin province (Courtesy of WWW.Geocities.com)
99
Fig. 131 Bas relief at Angkor Wat explaining Siamese troops, from the cover of Syam Kuk, describing elephant history in Siam by Groslier, Bernard { Philippe ; Anderson, Benedict (Courtesy of by Groslier and Anderson, [1981]
100 aaaaaaaaIn the later period, the Khmer had invaded, controlled and annexed the Gui state into their empire. During that time, most Gui and Kha (>< ) lived in South Esarn which connected to the lower Khmer area especially in Attabau ( X' ) , Jumpasuk (` ! ^) and Salawan ( X ) in Laos. After that, Gui began to move to greater freedom in the north-east of Siam where their communities were getting bigger, especially in Pimai area where their number was high enough for local political movements. Since then they have been in independent habitats in Siam, not as slaves of Siamese nobles and aristocrats. A local habitats act, which described the foreign ethnic residents in Siam, in 1874 B.E. in the early period of Ayutthaya, identified the independent inhabitants as Farang, Angkrit, Kapitun, Vilanda, Kula, Java, Malayu, Khmer, Burmese, Kamun and Gui etc. (http://www.surinrelation.org)
Fig. 132 Elephant round-up day in Surin province. (Courtesy of Royal Elephant National Museum)
101
Fig. 133 Detail of mural painting at Wat Soa Hin, Lumphun province,
depicting life of mahouts and elephants with howdahs for royal family members during a break in a trip to the North ( Wat Sao
Hin, Lumphun province)
aaaaaaaaFrom many of the historical records, it is clear that when the Siamese struggled for independence from the Khmer for the foundation of the Sukothai kingdom, the Gui had already completely settled in the southern area of the lower Khong river area. It is also clear that Gui had wandered north into Attabau, Sanpang (% ) and Salavan ( X ), and in a southern direction into Kangsapeau (% < X ), Kongjiam(#> `" ), and south of Laos into Jumpasak (` ! ^). A major reason was to be free from invasion and the authority of Jumpasak where the Gui were poorly treated as mere elephant hunters and feeders to take care of elephants for the Jumpasak army. Since then, Gui started to move to the more remote and more abundant delta of the Che river and Moon river and Panomdongrak mountains, especially in the south-Esarn,
102 north-eastern part of Thailand, south of Laos and north-east of Cambodia. (Sakulwtttana 1995,p.40)
Fig. 134 The monument of Praya Surin Pakdi ( X *? )," the
first Gui leader who was officially assigned as Surin
governor by King Suriyaamarin (2301-2310) in the Ayutthaya period, in the city center of Surin province
aaaaaaaaA major migration of the Gui into Siamese empire was in the late Ayutthaya period (2245-2326 B.E.). The Siamese mistakenly called them the primitive Khmer or the wild Khmer while they preferred to call themselves Suay or Gui. Nowadays, Gui are found in Burirum, Ubolratchathani, Nakonratchasima, Mahasarakam, Surin, Srisaket and Supanburi provinces (Jit Pumisak, 2524 : 46). In the reign of the last Ayutthaya King Ekatat ( X ` ! * X ` +< *) (2301-2310 B.E.), the royal white elephant of the king fled to the eastern jungle area of Jumpasak and Pimai area in 2302 B.E. Five Gui leaders hunted and brought the white elephant back to the Ayutthaya King, for which they were saluted and assigned to important provincial administration positions such as
103
Lung Surin Pakdee Chiang Lee ( *? @" " )," Luang Srina Korntao ( ! " ), Luang Kaeo Suchiangkun ( % @ >" ), Luang Prabchiangka ( ' @" ). or local administrative officers (Sakulwtttana 1995,p.45) aaaaaaaaMany of Gui leaders had become important tribal and local leaders in the Pimai area with the main task of offering to Ayutthaya annual [presents such as elephants, horses, rubber, ivories, honey bees etc. Those leaders gradually were assigned higher posts such as provincial governor of Surin, Pimai, Dongying, Chiang Pum.(http://www.sac.or.th/database/ethnic) aaaaaaaaThis tribe has been called Suay or Gui for a long time. In the Tavaravadi period, there was a tax collection from the local province but in the hinterland area of South Esarn, the Gui had nothing to offer but labor or elephant. So labor and elephant became the tax from the Gui of south Esarn, while other people from other areas could offer natural materials or products.
From that time, Gui has taken on other meanings, of a laboring class who had to contribute their labor, elephants, natural products to central governors. aaaaaaaaTo form a new village, Gui referred to [Sotamai (# ) meaning new house or new settlement. Normally, the smallest Gui community consists of 12 houses. Each community would be self-sustaining. The most senior man would be the head of the Gui community and sometimes took a bigger role at the provincial level in many places in the late Ayutthaya and early Rattanakosin periods. aaaaaaaaIn the reign of King Taksin ( X ` ) of the Krung Thonburi period (B.E. 2319), Jumpasak (` ! ^) had a conflict with Ubolratchathani ( ' @= "). The King of Vientien ordered Praya-Supo s ( X # ) troops to enter the war so that he could defeat Ubolratchathani. So the Prince of Ubolratchathani asked for assistance from King Taksin of Krung Thonburi. Then the royal Siamese troops entered the war together with local armies of Surin province, Kukan and Sangka, all led by Gui. After defeating the Jumpasak army, all Gui leaders were honored to be Praya or Governor of their local provinces. Then the royal Thai army
104 moved forward and seized Khmer or Cambodia at Siamriep, Kampong Samai, Bantai Petch, Bantaimart and Rung Tum Raey ( ) . This war brought about a mixing of the Khmer civilization with the Gui people of Surin province ( *), Sangka ( >X) and Kukan(> > =*), and most of Gui culture was blended and merged into Khmer culture. Cities such as Surin province, Sangkla and Kukan were transformed more into Khmer, while Kudwai ( ), Rattanaburi ( ' "), Ubolratchathani province ( ' @= ") and Srisaket province (! "X ) were changed to Laos culture. (Sakulwtttana 1995,p.46)
Fig. 135 Gui mahouts demonstrating elephant hunting with
buffalo leather ropes
aaaaaaaaIn 2334 B.E., there was a Gui rebellion in Jumpasak and Ubolratchathani province, in the Sakietngong rebellion ( ' " # ). The Vientien governor was ordered by King Rama II to defeat the rebels. After losing, the head of the rebels was imprisoned in Bangkok and thousands of Gui rebels and their families settled in Bangbon (' ' ) district, Thonburi. From that time, their number was quickly reduced from nearly 300,000 to ten of thousands. (http://www.surinrelations.org)
105 aaaaaaaaYears later, there was a tax collection in the southern part of Esarn in the Gui area, with a buffalo tax collected from the poor Gui and sent to Bangkok. So in 2402 B.E. There were 161 buffaloes sent from Surin province, 163 from Rattanaburi. Collection was gradually increased when people could not find the resources to pay the taxes. In the period of King Rama IV, the situation was getting worse when Gui sent themselves as forced labor and household slaves to pay the taxes. In the reign of King Rama V (B.E.2439), the government demanded tax money of 6 baht per person as a standard poll tax for the whole country. This tax led to migration of Gui to the central part of Siam because most Gui had not enough farming area. During the time of colonization in Indo-china, Thai nationality was given to all minorities in the Esarn area for reasons of state defense and national unitary policy. Especially in the southern Esarn area, Gui ethnicity was then administratively merged with Thais or
Siamese. There was registration of people to bring them under the central control and to connect them with the Thai central government, with minorities required to declare themselves as Thais under Siamese control, not as Laos,
Khmer, Suay, Gui, or Putai as earlier. (http://www.sac.or.th/database/ethnic/Gui) aaaaaaaaFrom ethnic studies on minorities in Siam held in King Rama VI s royal archives, there were 120,000 Gui and 144,000 Khmer-Gui, concentrated in the southern Esarn area such as Surin, Srisaket, Burirum and Ubolratchathani, with a few living in Nakonratchasima and Mahasarakam.
106
Fig. 136 Painted wooden panels originally from a temple in Phrae province, showing traditional way of training elephants, now installed at Mae Fah Luang foundation in Chiangrai province (Property of Mae Fah Lunag Foundation)
107
2. Gui rituals and elephant culture aaaaaaaaThe Gui believed in both local spirits and Buddhism. There are both Buddhist temples and spirit houses in their villages. Ancestor spirits are called [Ya-jua ( < ` ) and worshipped on the family s shelf. They worshipped mainly once a year with cooked-rice, liquor (rice-whisky), beef, banana leaves, cloth, money, pun ( ) prepared on the shelf with sugar topping on rice and candles on top, following with prayers for their wishes to ancestors while pouring liquor into a bowl, then eating the food from the ritual at the birth of an elephant (Soros etal 2538, p.11). Worship could also be performed on other special occasions such as birth celebration or a guest reception. The Gui also have rain prediction rituals to support their agriculture activities. aaaaaaaaThe Gui follow the tradition of elephant hunting, training and feeding from their ancestors; they would hunt for elephants in the deep forest with their ancient rituals and tools. To catch the elephant is called Pone-chang (# @ ), which will be done by Mor-chang ( @ ) or a person with a mantra who performs rituals.
Mor-chang will use a circle of rope called Cheauk-Pa-Kum ( @ X ) (vine- lasso) made of buffalo skin (leather) which is taken care of as their holy and spiritual instrument. To catch the wild elephant will perform twice a year, at the 11th and 12th months. (Sakulwtttana 1995,p.50) aaaaaaaaThe elephant of the Gui will be treated as a family member. There are both birthing celebrations for the new born elephant, and cremation with giving of merit for the dead one.
108
Fig. 137 Elephant activities in the Fig. 138 Elephant activities in the elephant round-up day in elephant round-up day in Surin province. (Courtesy of Surin province. (Courtesy of www.geocities.com) www.geocities.com)
Fig. 139 Instruments of [Mor-Chang Fig. 140 Instruments of [Mor-Chang ( @ ) or elephant hunters at ( @ ) or elephant hunters at the museum of elephant village, the museum of elephant village, Baan Taklang, Surin province Baan Taklang, Surin province
109
Fig. 141 Instruments of [Mor-Chang ( @ ) or elephant hunters at the museum of elephant village, Baan Taklang, Surin province
Fig. 142 Village shrine or San Pakum Fig. 143 Bones of a famous
(! X ) collecting ancient elephant at the
instruments of elephant museum of elephant
hunters for worship by Gui village, Baan Taklang
villagers of Baan Taklang, Surin province
Surin province
110 aaaaaaaaThe Gui s elephant is very close to family members, indeed much the same as a human member. The Gui will treat their elephant the same way as a family member, so for a calf, Gui would perform a spiritual welcoming ceremony called [Gare (% *) for the new-born elephant which started in the 14th day. After death, its owner and villagers would bury the elephant body and dig the bone up after three months for giving merit, the same as for people. aaaaaaaaOne special character of the Gui s elephant is to imitate human actions. The Gui learn to control their elephant with old secret knowledge called [Kacha- satra ( @! *) or [the truth of elephant which is taught secretly only in the family from father to son. aaaaaaaaTo hunt elephant or Pone-chang (# @ ) , the performer has to pass many ritual processes, each step needing a master to lead, called a Kumluang- Pued ( ), followed by Kumluang ( ) or teacher, then Sadum ( X ),
Sadiang ( X " ) , Ja(` ) and Ma ( X) or a person to take care of all ritual members called [Jomrom (` ) in the duties of sleeping and feeding the elephant. Shifting to the higher post will be accepted when a person performs well, and this must be done through a process called [Pashi ( @"), This is a structure and custom of a Gui community. Only when a teacher can catch [an elephant with only long right tusks , and 35 normal wild elephants, can he then shift to be a [master or Kumluang-Pued and lead the community by himself and depend on no one. aaaaaaaaA Gui man who had passed the ritual and had his own family, had to follow [Pasa ( ), a spiritual cleansing ritual, and to keep holy the buffalo- leather rope on the family s shelf. (Sakulwtttana 1995,p.76).
111
Fig. 144 Elephant and its number which shows it as the
property of investors. (Courtesy of WWW.Geocities.com)
aaaaaaaaThere was a story of the first master and his rope. The first master rode his buffalo and caught plenty of elephants which was a great honor. To keep this success, he ripped buffalo leather into an inch width strip with 40 metres length, and then these strips were spun together to become a Pakum ( X ) rope which is very strong and super{natural, together with the Ka-Lum-Pued ( X ) rules that his descendants must strictly follow and obey. aaaaaaaaWhen men gathered into a group of a hunderd called [Jom-rom (` ) to hunt the wild elephants, women and children were required to follow the Ka-Lum-Pued rules too, otherwise hunting could fail and men would die. Basically, everybody in the community must behave well both mentally and physically through their speaking, working, eating, and sleeping. [Ja (` ) must keep the fire shining always. [Ma ( X) had to feed the people and the elephant. In the jungles during this process, the eating of eggs, rabbit, duck or red ant is strictly prohibited. At home, the wife and children cannot dress well, nor cut and
112 comb their hair, nor talk to strangers, get angry, clean the house into the north and west directions, etc, which is all a part of Kacha-Sastra. (Sakulwtttana 1995,p.78)
Fig. 145 Drawing from the old Burmese Script showing
elephant s control points.( Private property)
aaaaaaaaWhen the day of the ritual has come, the master will prepare his holy rope into a 2 meter length as his tool. After the elephant has appeared, the master will push the rope on a stick to tie the back legs of the animal and let him pull for 20 m. Then with the miracle of their mantra, the target elephant will stop naturally, without any more human attempt or force. Paitoon Meemongkon said that the miracle of Cheauk Pa Kum ( @ X ) is still an unforgettable super-natural power. How could it happen that only one single buffalo leather cord could stop a wild and powerful elephant with one leg touched. (Paitoon Meemonghon, 2531).
113 aaaaaaaaAfter catching the elephant, Pakumluang ( X ) would perform a ritual to drive away misfortune and forest evil from the caught elephant while sitting and waving on the elephant s back together with praying a mantra. Sapachangpa ( @ ) would then perform the fortune and welcome ritual for the new animal as a member of the family, then share the benefit among the hunting participants. aaaaaaaaIn the past when Khmer jungles were still fertile, the Gui could catch plenty of elephants, then feed, teach and sell them. But most animals would be gifted to their children who would feed and treat this animal as a friend or relative. They utilized this animal in the farming season and showed it on festival occasions. aaaaaaaaNowadays the Gui population is not more than 20 percent of the whole people in Ubolratchatani, Srisaket, Burirum and Surin province. The reduced number is from out-migration to earn their living in modern cultures. Many Guis can speak Laos, Khmer and central Thai while some in later generations have already lost Gui language, their mother language skill.
(Sakulwtttana 1995,p.76)
Fig. 146 Activities in the elephant round-up day in Surin province
114
Fig. 147 Demonstration of using their tools by Mor-Chang ( @ )
or Elephant Hunter in Surin province, a part of traditional
activities in the Gui elephant village
Fig. 148 Demonstration of using their tools by Mor-Chang ( @ ) or Elephant Hunter in Surin province, a part of traditional activities in the Gui elephant village
115
Fig. 149 Demonstration of using their tools by Mor-Chang ( @ )
or Elephant Hunter in Surin province, a part of traditional
activities in the Gui elephant village
Fig. 150 Demonstration of using their Fig. 151 Demonstration of using their tools by Mor-Chang ( @ ) tools by Mor-Chang ( @ ) or Elephant Hunter in Surin or Elephant Hunter in Surin province, a part of traditional province, a part of traditional activities in the Gui elephant activities in the Gui elephant
village village
116
3. Social impacts of the rise and fall of the elephant s role : factors changing the Gui s life aaaaaaaaElephant performances and circuses aaaaaaaaThe year 2498 B.E. was accidentally the first elephant round-up day, as the news had spread that a helicopter would land in Surin province for the first time, at the Gui village of Baan Taklang, Tambon Krapo, Tatoom district (' , ' X# , ? < + ), Gui villagers were very excited and surprised to see this new flying vehicle, so most of them with more than 300 elephants, which were their vehicles, moved to that area. The appearance of 300 elephants amazed the people on the helicopter even more than the Gui villagers seeing the flying machine. The news spread back to outsiders, city people and tourists, who wanted to see the troop of elephants. Then, the first elephant round-up stimulated public interest in the Surin province elephant. In 2503 B.E., for the foundation celebration of a new district office, Sheriff Vinai Suwanaprakash persuaded Gui and their elephants to join the celebration which gained great interest from people with many shows of the elephant s skill such as elephant hunting, races and parades. Nobody expected that a celebration of a new district office from a small hinterland village of Southern Esarn area could lead to a local custom that attracts the whole world. aaaaaaaaLater this event was developed to the [Elephant round-up Fair on Nov 19th 2503 at the old airfield of Tatum district which now houses Tatumprachasermwit School. The fair in the following year was joined and supported by the Tourism Authority of Thailand (T.A.T.) which sent staff to train and manage performance programs and also bring large numbers of Thai and foreign tourists to the elephant round-up show.
117
Fig. 153 Young elephant training for show in an elephant Fig. 152 Young elephant training village, Surin province for show in an elephant village, Surin province
Fig. 154 Young elephant training for Fig. 155 Young elephant training for show in an elephant village, show in an elephant village, Surin province Surin province
118
Fig. 156 Young elephant training for Fig. 157 Young elephant training for show in an elephant village, show in an elephant village, Surin province Surin province
Fig. 158 Young elephant training for Fig. 159 Young elephant training for
show in an elephant village, show in an elephant village,
Surin province Surin province
aaaaaaaaIn the second year of the elephant round-up fair in 2504 B.E., the government approved it as a national fair to be sponsored by the government agency. Kumron Songkakorn, Surin Province mayor of the time, realized that Tatum district at 40 km from the Surin city centre was too far for tourists because of poor road condition and transportation, and decided to move the
119 venue to Surin Provincial stadium, where it still annually perform at present. After that, gatherings of Gui elephants became world famous so that many people both Thais and foreigners wanted to have a look and this has gradually become an elephant festival at the present time with the strong support of government and the private sector. aaaaaaaaThis event has also shaped the elephant circuses in Thailand from the beginning. To prepare for the annual show, Gui mahouts would train their elephants in basic circus skills that link to the popular activities among Thais such as playing football, basketball, controlling the round swing, standing on a the small chair, pulling a rope against men, walking on two legs and even painting. Generally, young elephants could be trained easier and were very popular among children in festivals. Elephant circus skills have brought them and their mahouts new jobs everywhere countrywide from Pattaya, Phuket to
Chiangmai, where they stand as a [hero of the places. Not only in the amusement parks or zoos, but elephant circuses have also appeared at village and province level around the country, where the circuses could perform in the school and temple open areas, or in public area of municipality offices. People would employ a circus on many occasions of good fortune such as anniversary celebrations, birthdays, wedding days and monkhood celebrations, etc. (Nipon Taweekarn, Siamaraya 2, 17 May 2537 : 146 { 47) aaaaaaaaLoss and decline of natural resources aaaaaaaaAccording to Sommai (2539 : 240), in the past, Gui fed elephants for hunting wild elephant to sell to elephant merchants from Petchaboon, Chaiyapum and Loei etc. Elephants would be bought for the logging and tourism industry, and money from selling an elephant could support a whole Gui family for a year. With the closing of the Cambodia forest, Gui could no longer hunt wild elephants but still had to take care of them. So they instead started to train them for the show in Surin province which however happened for only a few days in a year, and later the Gui realized that moving elephants to urban areas
120 of big cities could reward them with more money after the boom of the elephant round-up festival which was organized by tourism Authority of Thailand and province administrator. With the decline of natural resources in their villages, the Gui started to move their elephants into urban areas in the big cities, to be paid for its [cuteness . In the corporate capitalist economic system, the Gui started to sell their animals to pay a debt. An elephant will only obey its mahouts, so the Gui will have to live together and control the elephant even if it has been sold. The Gui will get paid monthly and the new owners could force mahouts and elephants to wander into the city and get more money as their business return. Natural food resources also reduced, as the food area of the Gui has been changed with Eucalyptus plantation which drive the Gui to find new food for their elephants. (Sakulwtttana 1995,p.96)
Fig. 160 Elephant s daily life in Baan Taklang, an elephant village of Surin province
121
Fig. 161 Landscape around elephant village, Baan TaKlang, Surin province
aaaaaaaaLoss of connection with traditions and specific rituals aaaaaaaaAfter the complete end of [Pone-Chang (# @ ) because of the closing down of the Cambodia forest in 2504 B.E., groups of elephant-feeders or Gui could be classified into two groups (Cheun Srisawadi, 2533 : 106)
Fig. 162 Mahout s life of wandering with his elephant. ( Courtesy of WWW.Geocities.com)
122 aaaaaaaaThere are first the original Gui villagers who still believe and follow strictly the Gui customs. Generally, they are simple, humble people related to the ancient rituals. They are poorer than the second group who comprise the Thai Gui, among the new young Gui generation who confront and adapt themselves to a new capitalist culture and cash economy, and most elephants today belong to this group, including almost all business elephants on the streets, in shows, etc. aaaaaaaaIn the studies of Thongbai Srisombat, it was observed that the life and beliefs concerning elephant hunting of Baan Taklang villagers can be divided into two: those who contributed in traditional elephant hunting, and new generations who never contributed. Those who contributed had seen and experienced the pride and spirit of old customs and so they are more conservative than new generations. To follow the strict rules to survive and hunt in the forests and come back successfully from hunting made them heroes for their people. aaaaaaaaAfter the end of [Pone Chang in 2504 B.E., those old Gui heroes turned to become not only legends but also out-of-date persons in their own community. They could be accepted only in performances and rituals for tourist attractions. And there have been two major changes in their viewpoints. aaaaaaaaFirst, old mahouts are considered as out-of-date and no longer heroes. Those who get paid more from shows both in and outside the country and are able to consume more will be the more popular. Second, new mahouts are lacking in training and skill because of neglecting their tradition and rituals. After the end of [Pone Chang , young generations of Gui have no stage to practise their skill, but the situation still forces them to ride elephants into cities even though they lack elephant controlling skill. (Sakulwtttana 1995,p.106)
123 aaaaaaaaDebt and poverty aaaaaaaaVilas (2539 : 6) has observed that The critical factor to change Suay s or Gui s life was completion of the railway network to Southern Esarn area that enabled rice trading and business to emerge intensively .
Fig. 163 Activities of elephant in elephant
round-up day, Surin province
aaaaaaaaIn 2469 B.E., jasmine rice production from Surin province reached the first rank of 31,036 tons, showing that the forest for elephants had rapidly been changed into rice fields. The relationship between elephants and the forest was rapidly declining. The closing of the border on the Cambodia side led to reduced numbers of new elephants. Consumerism has led the Gui to become debtors. This is the story of the failure of the Gui and the elephant s life in the modern day. aaaaaaaaIn the past, the Gui caught and sold elephants for forestry and related industries, but nowadays they have to buy elephants for their works, shows, etc. One reason is that agricultural production and labor wages are still too low, and the process of turning elephants to business animals is the indicator of social decline of the Gui, after the ban on the Cambodian forests. An elephant
124 could cost from 90,000 to 200,000 baht; a good young one would even cost 500,000 in 2539 B.E. Money from selling an elephant is always invested in purchasing a new one to earn their living. aaaaaaaaTo prepare elephants for the trip to a show requires much expense. The easiest way is to borrow money from a business man where the process is short and easy. The next choice will be to borrow from relatives, and finally from government, the Agriculture and Co-operation Bank, which is not popular. The expenses for mahouts will need to cover : aaaaaaaa1. A steel rod to control the elephant at the standing point, where the price for 20-30 meter length is 3,000-5,000 baht. aaaaaaaa2. Medicine, for at present the elephant s health is more fragile and suffers from more diseases than in the part. Generally, it costs around 1,000 baht for an injection. aaaaaaaa3. Breeding cost, where at present the breeding process needs some assistance. To get a better baby elephant, the owner always pays for sperm from a good male elephant which costs 5,000 baht for a single service. aaaaaaaa4. Transportation cost. In the past, walking was the only way to town, and the elephant could move showly and eat along the way. But today, the transportation route is very crowded and dangerous, the natural food resources on the way have also gradually disappeared. So the journey to Bangkok or other urban areas by truck is more popular than walking, but it costs 2,000 { 10,000 baht depending on distances. aaaaaaaaAt present there are approximately 2,000 wild elephants and 4,000 domesticated elephants. Normally, a group of wild elephants in forest must consist of at least 30-40 members, but in Thailand most elephant live separately in small groups which are not sufficient for their sustainability. A raised elephant s life cycle is always shorter and its delivering chances are lower because of their growing process. Under this situation, the number of Thai elephant could quickly reduce and become extinct within 20 years.
125 aaaaaaaaThe Thai elephant (elephant maximum indices) was defined by the conservation union (IUCN) in 2531 B.E. as one of the three species of Asian elephant, and is specified among the most threatened animals with a risk of extinction. They are also classified as among the most endangered species of wild fauna and flora, which leads to a strict prohibition on elephant and its body trade among the IUCN member countries. (Sakulwtttana 1995,p.121)
Fig. 164 An elephant during medical treatment at elephant hospital in Lampang province. (Courtesy of WWW.Geocities.com)
aaaaaaaaThe elephant is also defined by the Animal-vehicle Act and registered directly with the Ministry of Interior the same as the cow, buffalo, horse and donkey. Nowadays, most domesticated elephants are in private hands with poor health care and management which leads to a rapid reduction in their numbers, with many more problems such as deforestation, illegal elephant-hunting especially for ivory and skin etc. Reduced area of forest for roads and
126 agriculture (cash crops for export) have eroded the massive jungle, while the expansion of villages because of the rapid population growth and rural road network have made it difficult for the elephants to move and live as they used to. This has led to in-bred reproduction which finally leads to diseases and extinction.
Fig. 165 Photograph of elephants during reproduction process displayed in the elephant study center, Surin province
127
Fig. 166 Body of dead baby elephant displayed in the elephant
study center, Surin province
aaaaaaaaAbuse and mis use of elephants aaaaaaaaIllegal forestry can lead to over-working, burning the elephant s bottom with flame to force it for logging, eye problems which could later lead to blindness. aaaaaaaaMixing drugs into their foods leads to their drug-addiction which causes severe problems to their brain, kidney and liver and may cause death. aaaaaaaaFierce elephants, which had hurled or killed people, will be sold at a very low price. These elephants are then being killed because they could hurt or kill people again. aaaaaaaaThe wandering elephant in cities can be arrested; they would then be fined 500-1,000 baht and then would move around the other suburban areas instead which causes many problems to them such as automobile accidents, pollution, food toxicity, human interference and stress. Some baby elephants die during
128 transportation for circus purposes. The over-trained baby elephant will frequently grow up to be a fierce one.
Fig. 167 Morning walk, one of Fig. 168 Morning walk, one of
the activities of the activities of
elephant in an elephant in an elephant village, elephant village,
Surin province Surin province
Fig. 169 Morning walk, one of Fig. 170 Morning walk, one of the activities of the activities of
elephant in an elephant in an
elephant village, elephant village,
Surin province Surin province
129 aaaaaaaaElephant exporting and hunting. aaaaaaaaExporting elephants has long been a traditional practice among leaders of countries. Most elephants for export are strong and good-looking, and this activity has, as discussed in Chapter 3 above, accordingly downgraded the quality of the domestic elephant species. There are other, more serious problems that have depleted the population as following; aaaaaaaaKilling for a calf has been done mostly by the Karieng ( X " ), the ethic tribe who lives along the Thais-Burmese border with Burma. To hunt a baby, the mother elephant must be killed to deprive her of her baby. Some of the very young elephants died after being deprived of their mothers . After being caught, a baby elephant will be moved back to a tourist destination area in
Thailand. One young baby elephant could fetch around 100,000 to 200,000 baht.
Fig. 171 Crying baby elephant after the mother was shot dead.(Courtesy of WWW.Geocities.com)
130 aaaaaaaaKilling for ivory. The ivory trade has long been a business among the elite in Thailand. Most ivories will be carved in the famous ivory carving village in Payuhakiri district ( ? " *), Nakornsawan province. Carved ivory is popular among customers from East Asian countries such as Japan, Korea, Taiwan etc. aaaaaaaaKilling for organs. Other organs such as tusk, tail, male sex organs are also popular as traditional Asian medicine. After the Thai government paid more attention to solving the elephant problems, the elephant hunting has shifted to neighboring countries instead. aaaaaaaaMost elephants in tourist destination areas of Thailand were sent from Burma, especially from the border area at Singkorn pass ( < > ), Ranong province, from Chedi sam Ong pass ( < ` " * *), Kanchanaburi province, from
Maesod, in Tak province, and from Prajuabkirikun province. There are more than 300 wandering elephants in Bangkok, not including numbers of them in Phuket,
Chiangmai, Hatyai and Pattaya. (Sakulwtttana 1995,p.123)
aaaaaaaaProblems of management aaaaaaaaManagement of elephant problems is still constrained by lack of human resources and budget, but also a database for strategic policy and information. aaaaaaaaThe management problems are from many causes such as lack of a directly responsible party. Many relevant government bodies such as Department of Forestry, Ministry of Agriculture and Co-operation and Ministry of Interior have no defined roles in the subject, which leads to a reluctance in setting any strategic policy in elephant management. There is also a lack of human resources, researchers, database analysis and jungle guards who will act at the local level. One of the most critical factors is insufficient budget for management, academic research, preservation, and also promotion of information on the elephant s value and history to encourage public understanding of the elephant s present situation and a preservation strategy.
131
Fig. 172 Surroundings of the elephant study center and
elephant village in Baan Taklang, San Pakum (! X ) or the house of Gui ancestor s spirit, Elephant
Study Center and entrance gate of village s temple
Fig. 173 Surroundings of the elephant study center and elephant village in Baan Taklang, San Pakum (! X ) or the house of Gui ancestor s spirit, Elephant Study Center and entrance gate of village s temple
132
Fig. 174 Surroundings of the elephant study center and elephant village in Baan Taklang, San Pakum
(! X ) or the house of Gui ancestor s spirit, Elephant
Study Center and entrance gate of village s temple
Fig. 175 Daily activities of elephants in Elephant Study Center, Surin province
133
Fig. 176 Daily activities of elephants Fig. 177 Daily activities of elephants
in Elephant Study Center, in Elephant Study Center, Surin province Surin province
Fig. 178 Daily activities of elephants Fig. 179 Daily activities of elephants
in Elephant Study in Elephant Study Center, Surin province Center, Surin province
134
Fig. 180 Daily activities of elephants in Elephant Study Center, Surin province
aaaaaaaaLife of Thai elephants and Gui mahouts are in endanger situation. To prolong and even survive need a proper solution which able both to preserve traditional spirit and generate income for daily life. The chapter 5 will discuss on the alternatives of solution on the modern context which deeply related to historical and environmental background of Thai elephants and Gui.
101
CHAPTER 5 SEARCHING FOR SOLUTIONS aaaaaaaaTo solve the elephant crisis, a new role for Gui mahouts and elephants must be discovered and strengthened. To balance development and socio- cultural-natural preservation, a project should be considered through an Eco- Cultural Tourism approach as intimated in the previous chapter. Many projects have been attempted to solve this problem. For example, one of them is the [Bring Elephant Back Home Project at Baan Taklang, Tumbon Krapo, Tatoom district,
Surin province, which covered the area of 6,200 rais, take the initiative by the Department of Forest and the Tourism Authority of Thailand for housing of 210 registered elephants. aaaaaaaaThis dream project costs 400 million baht to build a complex for elephant for housing, training and healing. A budget of 20 million baht per year will be spent. The project is believed to be among the most feasible, and hopefully will solve the problem of the wandering elephant in sustainable ways by encouraging eco-cultural tourism activities together with preserving the Gui s way of living
1. Eco-cultural tourism as a solution aaaaaaaaTourism is a major source of income in Thailand, but tourism has also affected the customs and ways of living of local villagers. aaaaaaaaResearch titled Tourism and its impact on community of Thongbai Srisombat (1995) has studied the problem of the wandering elephant and the Gui community at Baan Taklang, Surin province in 2538 (B.E.), after the news of a car-crash affecting a baby elephant, Honey . There arose the social question of wandering elephants in urban areas which explained that mahouts and elephants are
135 136 not the beginning of the problem but the result of the globalization and environmental crisis. aaaaaaaaVillagers who ware blamed for the accident to the elephant and with the responsibility for driving the animal into a crowded urban area had argued against the accusations to the effect that, because of the decline in their home forest and lack of food resources especially for elephants, they were forced to move to town to earn their living. aaaaaaaaTo preserve and prolong elephants, mahouts way of life and elephant culture, we need to generate activities which could stimulate both economic benefit and social understanding, The idea of Eco-cultural tourism and an [Elephant Village could possibly assist the situation. Even though the foundation needs high investment from government, nevertheless the village may sustain itself from eco-cultural tourism income. But the question is that tourism could either preserve or destroy the traditional customs of the local Gui people. At the final stage of intervention, a strong pilot project, The elephant sanctuary , which represents the uniqueness of this place should be developed to manage and preserve both cultural and natural resources of this elephant village.
2. The objective of Eco-cultural tourism aaaaaaaaThe objective of Eco-Cultural tourism is to prolong the elephant s life and preserve the Gui s culture aaaaaaaaTo prolong the elephant s life aaaaaaaaIn order to prolong the elephant s life and preserve the Gui s culture, there are two policy directions, short term and long term. aaaaaaaa- Short term policy : To solve the wandering elephant syndrome, four areas at four city corners will be proposed to retain elephant s at the edge of the city as the rest areas for the wander elephants, where people can visit them. 137 aaaaaaaa- Long term policy : The Elephant Friend Foundation has pushed for a law on elephant protection and welfare including that of its owner, to provide them more choices for living in their villages. aaaaaaaa1. Build a permanent elephant information center at Baan Taklang, Tatoom district, Surin province, open daily for the public to visit, and see the elephant s culture. aaaaaaaa2. Prepare a public animal area near the village for elephants aaaaaaaa3. Renovate and upgrade network of the waterway through the village for people and elephant. aaaaaaaa4. Repair the access road to the village. aaaaaaaa5. Establish medical and food support for elephants. aaaaaaaa6. Associated projects from government to offer more alternatives on jobs for elephant owners such as an organic farming project, a local handicraft and silk weaving project etc. aaaaaaaa7. Making Gui village into a historical living village or the elephant sanctuary to maintain and preserve its local identity of elephant culture for eco- cultural tourism, with support from Tourism Authority of Thailand and relevant governmental and non- governmental organizations.
Fig. 181 Water resource near Baan Taklang village,
Tatoom district, Surin province
138
Fig. 182 Landscape and environs of Baan Taklang elephant village, Surin province. Sadly, many areas of village
forest have been converted to Eucalyptus plantation.
These images show old green area compared with the
new Eucalyptus area for the paper industry
Fig. 183 Landscape and environs of Baan Taklang elephant village, Surin province. Sadly, many areas of village
forest have been converted to Eucalyptus plantation.
These images show old green area compared with the
new Eucalyptus area for the paper industry 139
Fig. 184 Village atmosphere at Baan Taklang elephant village;
with degradation of natural and water resources, the land
become more arid
Fig. 185 Village atmosphere at Baan Taklang elephant village; with degradation of natural and water resources, the land become more arid
140 aaaaaaaaTo preserve Gui tradition and society. aaaaaaaaIt may be true to say that, the Gui is among the most capable wild elephant hunter in the world. At present, most of them live in Surin province so an elephant based career could be found generally in Surin province. Elephant feeding is a highly civilized career that inherits from fathers to sons. Surin province education college, among the oldest teacher training colleges in Surin province, has opened a class in related elephant subjects to maintain this knowledge and to preserve the elephant culture and ethic people. aaaaaaaaIn 2544 (B.E.), a class was started with the assistance of many Thai elephant experts such as Prasert Sanpejudayan and Dr. Surachet Autnakorkul, head animal officer of Surin province and former lecturer in the Faculty of
Veterinary Medicine, Chulalonghorn University. Five elephants were donated to the school by Somroj Kukittikasem to grow up in Surin province education college campus with support from Thai Airways. There are six teaching subjects : elephant business management, elephant food planting, elephant anatomy, elephant diseases and elephant sanitation, and elephant features. Elephant preservation must be pursued in the education system with co-ordination of many occupations such as veterinarian, business, government administration etc. aaaaaaaaElephant care is a complicated subject. The feeder must do the job spiritually and with love because the elephant is a biggest animal and can be trained. The relationship between feeder or mahouts and elephant will be strong and deep to take good care and to train a wild elephant into as intelligent one. The elephant s nature is deeply spiritual. The elephant s mood in its reproductive stage is always erratic and very hard to control, both by its owner and by itself. In the reproduction season, sometimes the elephant could not remember even the owner. Generally, an elephant has only one controller for the whole of its life. To change to a new controller is a complicated matter because the elephant will not easily accept a new master. This problem sometimes could harm the life of the elephant controllers. 141
Fig. 186 Landscape and environs of Baan Taklang elephant village, Surin province, showing
farming activities mixed with career of mahouts
Fig. 187 Landscape and environs of Baan Taklang elephant village, Surin province, showing farming activities mixed with career of mahouts
142
Fig. 188 Landscape and environs of Baan Taklang
elephant village, Surin province, showing
farming activities mixed with career of mahouts
Fig. 189 Landscape and environs of Baan Taklang elephant village, Surin province, showing farming activities mixed with career of mahouts
143
Fig. 190 Landscape and environs of Baan Taklang
elephant village, Surin province, showing farming activities mixed with career of mahouts
Fig. 191 Architectural appearances at Fig. 192 Architectural appearances at Baan Taklang elephant Baan Taklang elephant village, which, some, has village, which, some, has
gradually lost its original gradually lost its original
uniqueness uniqueness
144
Fig. 193 Architectural appearances at Fig. 194 Architectural appearances at
Baan Taklang elephant Baan Taklang elephant
village, which, some, has village, which, some, has
gradually lost its original gradually lost its original
uniqueness uniqueness
Fig. 195 Architectural appearances at Fig. 196 Architectural appearances at
Baan Taklang elephant Baan Taklang elephant village, which, some, has village, which, some, has gradually lost its original gradually lost its original uniqueness uniqueness
145
3. Issues for consideration aaaaaaaaNational unity and minority adaptation aaaaaaaaThe Gui of Surin province have adapted and transformed their indigenous culture in the Esarn context, including adopting Buddhism, but their uniqueness is still in elephant hunting, feeding and training, apart from their unique language. The turning point of Gui life was the Surin province elephant round-up held in the period of tourism promotion between 2503 { 2504 B.E., and in the first national socio-economic development plan. The performance has been organized annually and started nearly 50 years ago, introducing the Gui in Surin province to modern Thailand and the world. Nithi has analyzed the [Bun Bung Fai (' _' ~\) festival in Yasothorn province under the support of the local political body as the tool to raise the profile of Yasothorn province, although the elephant culture of Surin province is more unique in its combination of eco-cultural activities. Even though it is more of the tourism industry than in social relationships, the event has recently been spoken of for the mixing of Thai, Khmer, Gui and Laos culture in
Surin province under the leading of the national unity leader, the King.
aaaaaaaaTourism requirement: reaction of cultural performing as cultural marketing aaaaaaaaTraditionally tourist traveling meant witnessing events in their normal daily setting, to watch something happening daily, but nowadays traveling means to watch something readily and specially prepared . aaaaaaaaIn 2532 B.E., there was the foundation of the [Elephant Study Center at Baan Taklang, to be a center for elephant culture studies and, also, a centre for the promotion of the relationship of elephant and Gui. The context of the center is to encourage the development of Gui village to be a tourist attraction area, but it has forgotten the value of the original culture as the main generator. Many traditions were down-graded only to be shown for commercial purposes. The traditional culture has become only a show that sets out to entertain tourists.
146 aaaaaaaaNew role of management aaaaaaaaThe result of a local cultural revival is also criticized for being only images rather than having spiritual depth, but at least the activity has evoked some pride among the Gui and improved their living status. While watching the Gui as a tourism image, there will always be the other side that we can truly touch a timeless original life of the Gui by traveling to the Surin province elephant round-up fair. In this aspect there is a real life of the Gui that strives to survive, even though they may have to wander far away from their village with their elephants, which is the real life of Gui at present. aaaaaaaaTourism, urban culture and impacts on original culture. aaaaaaaaTourism always affects local people in the destination area, especially tourism in living historical villages. Tourists, also, represent urban culture, consumerism and materialism to the villagers. From present researches, it is believed that television has become a most effective channel to the outside world for villagers to receive urban culture. aaaaaaaaFrom interviews of Gui leaders of Baan Taklang village and senior cultural leaders of the Rajabhat Institute in Surin province, we can see the trend of cultural revitalization and adaptation such as rituals of Pa-Chimor chang ( X@ @ ), or the legend of Pra-mor-tau ( X < ). The revival of Gui culture for tourism is however criticized for its cultural distortion. (Sakulwattana 1995, p. 231)
Fig. 197 Mahouts and veterinarian take care of their elephants in Baan Taklang elephant village, Surin province. (Courtesy of WWW.Geocities.com) 147
Fig. 198 Mahouts and veterinarian take care of their elephants in Baan Taklang elephant village, Surin province. (Courtesy of WWW.Geocities.com)
4. Case study from Surin s Elephant Round-up Day
aaaaaaaaEven in the Songkran festival when most Thais return to their home towns, Guis and their elephants will always have to stay in the tourist attraction areas nd around the country until their home coming day in 2 Saturday of November which is the annual Surin province s elephant round-up day. On the day, every mahout will ride his elephant to the central stadium. Some mahouts and elephants who still roam outside will have to reach their home on time before this important event when more than 300 elephants would appear in the same place. The first week is for the trade fair, shows and parades from villages, schools and local bodies and also the traditional elephant hunting ritual demonstration from Mor-Chang or the elephant hunting master. aaaaaaaaDuring the fair, there will be traditional Gui dances, elephant hunting with ritual performances and demonstrations, singing Surin s folk music called Kun-truem ( ), etc. After that day, the Gui or mahouts and their elephants will return home at Baan Taklang village to attend ancestor and spirit worship rituals at San-Pakum (! X ) or an abode which houses original sacred elephant hunting instruments such as buffalo leather ropes, buffalo horns, etc. While husbands are wandering on the elephant s back in towns, the Gui s wife 148 and relatives such as their parents and children will stay at home to do farming on their small plot of land, doing silk and cotton weaving, doing handicrafts etc. Sometimes, the these farming activities will be taken care of by mahouts or Gui who have returned home earlier in July. aaaaaaaaEvents in the elephant round-up day have shown a strong relationship between Gui, elephants, culture and environment, and suggest interventions that should be made to balance and maintain this relationship. From interviews of Gui, there are problems, as follows. aaaaaaaa1. Human problems. Invading natural reserved forest areas by villagers to turn them into agricultural areas for cash crops and invading by outside investors from city centre for Eucalyptus planting. aaaaaaaa2. Organization problems. Many government organizations and projects have destroyed natural forest areas and reduced food resources for elephants, such as Green Esarn project by the previous government which greatly destroyed natural food areas of elephants. aaaaaaaa3. Environmental problems. The Forestry Department manages a eucalyptus plantation for paper-mill industries in Padongsaithor ( ) of 8,800 rai, and has a plan for area expansion including the attached forest, Padongpudin (
+ ) of 6,300 rai. Both forests were the last major food resources of Baan Taklang s elephants. Conflict on natural resources always relates to the eucalyptus plantation which is mono-species and does not encourage biodiversity. Many local products from the forest were reduced such as food, herbs, honey etc. The project cut bamboo and other tree species for planting eucalyptus. This is a major situation leading to the problems of the Gui and their elephants. aaaaaaaa4. Lack of the proper irrigation system : 67 percent of elephant feeders are farmers, and without a water system they will have to move their animals into urban areas in summer. With a proper irrigation system, they will have more choice of plantation on their property instead of taking elephants to cities. 149 aaaaaaaa5. Legal problems. There is an urban area cleanliness act of Bangkok, 2535, that prohibits elephants from walking in Bangkok. aaaaaaaa6. Medical problem and lack of an elephant diseases expert (not a general veterinarian) and specific instruments.
Fig. 199 Elephant activities and Fig. 200 Elephant activities and
demonstration during demonstration during
elephant festival at Baan elephant festival at Baan
Taklang elephant village Taklang elephant village
Fig. 201 Many events occur on Fig. 202 Many events occur on Elephant round-up day Elephant round-up day celebrations in Surin province, celebrations in Surin province, such as a grand dinner for such as a grand dinner for elephants, an elephant elephants, an elephant parade and hunting parade and hunting demonstration demonstration 150
Fig. 203 Many events occur on Elephant round-up day celebrations in Surin province, such as a grand dinner for elephants,
an elephant parade and hunting demonstration
Fig. 204 Atmosphere and events in the Fig. 205 Atmosphere and events in the Annual Elephant Round-up day, Annual Elephant Round-up day, Surin province Surin province
151
Fig. 206 Atmosphere and events in the Fig. 207 Atmosphere and events in the Annual Elephant Round-up day, Annual Elephant Round-up day, Surin province Surin province
Fig. 208 Atmosphere and events in the Fig. 209 Atmosphere and events in the Annual Elephant Round-up day, Annual Elephant Round-up day, Surin province Surin province
152
Fig. 210 Transportation of an elephant to the Annual Elephant Round-up day, Surin province
Fig. 211 Transportation of an elephant to the Annual Elephant
Round-up day, Surin province
Fig. 212 Transportation of an elephant to the Annual Elephant Round-up day, Surin province 153
Fig. 213 Elephant taxi sightseeing into the city area in the Annual Elephant Round-up day, Surin province
Fig. 214 Elephant taxi sightseeing into the city area in the Annual
Elephant Round-up day, Surin province
Fig. 215 Elephant taxi sightseeing into the city area in the Annual Elephant Round-up day, Surin province 154
Fig. 216 Elephant taxi sightseeing Fig. 217 Elephant taxi sightseeing
into the city area in the into the city area in the
Annual Elephant Round- Annual Elephant Round- up day, Surin province up day, Surin province
Fig. 218 Elephant taxi sightseeing into the city area in the Annual Elephant Round-up day, Surin province
155
Fig. 219 Young elephant playing water with tourists
at the elephant village of Surin province
Fig. 220 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event
Fig. 221 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event 156
Fig. 222 Posters of the Annual Elephant Round-up day,
Surin province, showing activities on the event
Fig. 223 Posters of the Annual Elephant Round-up day, Surin province, showing activities on the event
157
Fig. 224 Posters of the Annual Elephant Round-up day Surin province, showing activities on the event
Fig. 225 Posters of the Annual Elephant Round-up day Surin province, showing activities on the event
158
Fig. 226 Posters of the Annual Elephant Round-up day Surin province, showing activities on the event
Fig. 227 Posters of the Annual Fig. 228 Posters of the Annual Elephant Round-up day, Elephant Round-up day, Surin province, showing Surin province, showing activities on the event activities on the event
159
Fig. 229 Posters of the Annual Elephant Round-up day, Surin province,
showing activities on the event
Fig. 230 Original appearances and dress of Fig. 231 Original appearances and dress of Suay or Gui elephant hunting Suay or Gui elephant hunting masters or Mor-Chang ( @ ) masters or Mor-Chang ( @ )
160
Fig. 232 Original appearances and dress of Suay or Gui elephant hunting masters or Mor-Chang ( @ )
5. Related problems
aaaaaaaaProblems of the community and mahouts aaaaaaaaThere have been Gui community problems since the conflict on the border between Thailand and Cambodia in 2501 B.E. led to totally stopping the catching of elephants in Cambodia in 2504 B.E. From many researches on Gui and elephant-catching, there are problems especially from hunting. aaaaaaaaElephant hunting is good business and brought good salary to Gui hunters and families. Especially in Loei, Chaiyabhumi province, and Pechaboon province, the elephant was the main vehicle in the timber industry as the data on elephant prices below reflects the price of elephant quickly increased from 100 baht in 2470 B.E. to 1,000 baht in 2480 B.E. and reaching 10,000 baht in 2500 B.E. Be and 500,000 baht in 2550 B.E. These situations can be understood from interviews 161 of elephants activities- related people in the Elephant Round-up day in 2006 as following; aaaaaaaaNupap Thongdee: Gui, got income from two days of the elephant round-up fair from taking tourists around the area from six in the morning until noon. Totally, they got 1,500 baht per elephant. But in later years, they got only half while the province received more than a million. aaaaaaaa This year round-up is no longer prime-time for elephant owners, because of less tourists, another round-up fair in Chaiyabhumi province and also some gangsters that took advantage to get a profit from elephants and the fair by choosing only their elephants for show, leading to dissatisfaction of some Gui owners who then immediately canceled their attendance. The profit should be shared properly with fairness depending on the capability of each elephant. aaaaaaaaNimit Kidtok: Life of Gui has never improved. Mahout Guis have to take elephants to south and central parts for which they spend more than 5,000 baht per trip to come back. I don t know how much the tourism authority staff know about this. Gui became slaves of hoteliers who grow rich on the elephant business. To develop the elephant village and elephant sanctuary, the life of Gui should be improved and survive too. aaaaaaaaTapap Srikul: Many people in Surin province, Thai, Chinese, Esarn get rich from the elephant round-up but Gui are getting poorer and get a harder life every year. There are voices from these elephant families that if the situation continues, perhaps Gui would no longer join the fair. aaaaaaaaSawad Jaidee: Elephant-round up is not just a village fair but a national custom and its composition is only elephant and Gui of Surin province. Over 50 years, many people have accepted the importance of the Gui tradition but nothing in the life of the Gui and the elephants has really improved. Land invasion for Eucalyptus plantations of outside investors has banished elephants out of their home area to the cities. Without this area, the elephants could no longer live there. Thus, government should take care of this situation seriously before things 162 become un-solvable. Gui should have more profit sharing such as jasmine rice and another benefits. aaaaaaaaThe border conflict between Thailand and Cambodia had directly affected Suay or Gui people at Baan Taklang village so that they could no longer hunting wild elephants in Cambodia. The first formal elephant round-up in Surin province in 2504 B.E. gradually revived Thai s elephant activities as a whole, especially joining many national fairs such as the Visit Thailand year parade, elephant war parade at Supanburi province, Paniad fair at Ayutthaya province, etc. aaaaaaaaEven though the Surin province elephant round-up fair has been long- lasting for more than 50 years, problems of Gui and their elephants have not yet been solved. Now the time has come for every level to solve such problems seriously.
aaaaaaaaProblems of elephant feeding aaaaaaaaThis part of research results from interviews of 58 elephant owners at both individual level and village level. aaaaaaaaThe major problem is reduction of natural forest. Normally, one elephant eats 200-250 kgs of food per day, but without natural food resources, an owner cannot afford the food cost. Many forests have been changed to Eucalyptus plantation which is not suitable and has degraded the quality of the soil and eco-system. aaaaaaaaElephant and its career is also another problem. At the beginning, the elephant was a vehicle and instrument in logging industry, but since the closing of the forests, elephant owners had to find new a job such as wandering to the cities, begging for money or going to a circus or tourist destinations such as Pattaya, phuket, Hua Hin etc. Another main problem is elephant sickness which brings more harm because of the lack of veterinarian who specialist an elephant diseases expert 163 aaaaaaaaEven though Surin province is the largest home of elephants in Thailand, it still does not have a specific expert on elephant s diseases. For the simple sicknesses, villagers will call the district officer who is a veterinarian or an animal husbandry department officer. For the serious ailment they will inform the elephant foundation or Dusit zoo in Bangkok for their veterinarians, as both organizations can help. The problem is the long journey from the city to the village. An elephant called Pungkumpan ( ) died from blood loss in delivery. Villagers want an elephant hospital founded in Baan Taklang, the biggest elephant village, the same as the elephant hospital in Lampang province. aaaaaaaaThe major cause of death of elephants is insufficient medical supports and experts, even though Surin province is the largest home for elephants in
Thailand. Medical costs for an elephant are very high and every step of an elephant s ailment needs a complete treatment. aaaaaaaaThe cost for one sleeping injection for elephant is 5,000 baht, the receipt for which can be paid by the elephant foundation. There are also general illnesses such as throat, stomach and skin diseases and small accidents. aaaaaaaaIt is necessary to stop elephants from wandering in the cities, which is opposed by the urban people themselves, but elephant feeders stated that to live without food in the countryside is far worse than moving to urban areas. To walk through cities could help them to survive instead of living in their villages.
Fig. 233 Baby elephant wandering in Bangkok at night 164
Fig. 234 A sick and old elephant walking near the elephant
village of Baan Taklang, Surin province
Fig. 235 The morning training activities of calves at the Elephant Village of Baan Taklang, Surin province 165
Fig. 236 The morning training activities Fig. 237 The morning training activities of calves at the Elephant of calves at the Elephant
village of Baan Taklang, village of Baan Taklang, Surin province Surin province
Fig. 238 The morning training activities Fig. 239 The morning training activities of calves at the Elephant of calves at the Elephant village of Baan Taklang, village of Baan Taklang, Surin province Surin province
166
Fig. 240 The morning training activities of calves at the Elephant
village of Baan Taklang, Surin province
6. Solution aaaaaaaaShort-term solution aaaaaaaaEco-cultural tourism development at the grass roots level, could open more choices for local people in living with their customs and environment, which would lead to a long-lasting relationship between human settlement and elephants. Activities such as SME (Small and Medium Enterprise) and the local product promotion project or OTOP (One Tumbon One Product) could be of effective in supporting an elephant center in Surin province for tourists. Improvement of, water resources, village roads restoration, traditional fabric weaving and many more local village supporting activities could play a major part in assisting the survival of elephants and Gui villagers (Matichon newspaper ;19 February 2546) aaaaaaaaEco-cultural tourism, which has been proven worldwide as a most effective way for both cultural development and preservation for endangered areas or species, can play the major role in shaping the short term solution to the elephant s problem. aaaaaaaaIn Baan Taklang village, Tatoom district, where the original elephant culture atmosphere and environs are still surviving, any new intervention should 167 blend and integrate into the original way of living of the Gui and their elephants. Its socio-cultural uniqueness and vegetation landscape atmosphere should be strengthened through new form of eco-cultural tourism activities such as home stay projects, handicrafts support programs and other relevant traditional activities. aaaaaaaaLong-term solution aaaaaaaaApplication of genetic engineering to preserve and develop the elephant species and laws to protect and support legal elephant business can also assist, together with the strengthening of hometown consciousness among villagers with projects such as : aaaaaaaa1. Bring the elephant back to the village, selecting strong elephants to go back home to learn and to live in their original environment. aaaaaaaa2. Building elephant care-taking centers to cure ill elephants and give therapy to weak and old elephants. aaaaaaaa3. Establishing elephant sanctuary in the selected area. aaaaaaaa4. Proper utilize elephants in forest care-taking activities of the government to stop them from wandering in urban areas. Government should pay 10,000 to 15,000 baht monthly for one elephant care-taker. aaaaaaaa5. Create a Thai elephant preservation foundation under the royal patronage to save elephants over the long term, as Thailand s historic and glorious symbol of the country. aaaaaaaaEven though some traditional customs of Gui and their elephant culture were revived only for tourism, nevertheless at least some things valuable were revived and preserved which is better than leaving everything fade away with the current of consumerism and materialism. Many Gui people have turned to the tourism industry as local guides, etc. The Gui society is not a static one, but is always changing following the erratic trends at the ecology and socio-cultural economic transformation because of the capitalist reiteration. Reducing logging industry has impacted the regular income from elephants and turned it to an 168 entertainment animal. There is also the rising elephant preservation current of the middle-class who want to see the Gui life as originally, while the Gui themselves want to survive and have a better quality of life. aaaaaaaaFinally, we hope to preserve Gui way of life and their elephant culture together with generating more income for them, which at last could give them pride and let their tradition survive in this modern-capitalist world. A project that could integrate the Gui way of life with environmental management and eco-cultural tourism could be a solution for the Thais elephant crisis. aaaaaaaaThis research aims not only to answer the above question but also to analyze tourism and its impact both positive and negative through the idea and application of the elephant village and elephant sanctuary which is the main theme of chapter 6.
161
CHAPTER 6 THE IDEA OF THE ELEPHANT SANCTAURY
1. Gui settlement : location and ecology
Fig. 241 A watchdog watching elephants during the evening bath at Wangtalu ( X ) near Bann Taklang Elephant Village in Surin province. (Courtesy of WWW.Geocities.com)
aaaaaaaaTaklang village ( +<' ) is located at Tumbol Krapo ( ' X# ), Tatoom district ( ? < + ), Surin province. The village is divided into two parts, Moo 9 and Moo 13, and is 35 km north of Surin and reached via a turn at Nongtad Krapo ( X# ) at 22 km. Along the route are villages, paddy field of a very famous Hommali rice (> X ) or jasmine rice and local forests. The village is suitable for human settlement and also for elephant living because of the following factors.
169 170 aaaaaaaaIt is located near the junction of the Moon river and the Che river which is called [ Wang Talu ( X ),. The area is abundant with food and natural water and called [Pabungpatam ( ' < X ),. In the summer, elephants will be fed here apart from the paddy field and the farming areas of the villagers. There are many waterways around this area. aaaaaaaaIt is located between two big virgin forests, Padongsaitor ( ) of 8,880 rai and Padongpudin ( + ) of 6,350 rai. Both reserved forest areas are very important for elephant food resources. It also has an elephant living area in the harvesting season to protect the elephants from walking across rice fields and eating fruit and vegetables in the farms. aaaaaaaaThe area has the highest rain quantity of Surin province and is on the edge of the Kula Ronghai plateau ( < ~ ). Villagers state that it is flooded many times in the rainy season, which will always force villagers to move to temporary settlements. (Sakulwattana 1995,p.55).
171
Fig. 242 Signage and surroundings of Fig. 243 Signage and surroundings of Bann Taklang, Elephant Bann Taklang, Elephant village in Surin province village in Surin province
Fig. 245 Signage and surroundings of Bann Taklang, Elephant village in Surin province
Fig. 244 Signage and surroundings of
Bann Taklang, Elephant
village in Surin province
172
Fig. 246 Guis village settlement on the north (upper) bank of Moon river and Che
river, Tatoom district, Surin province. Both river are among of the most important rivers in Southern Esarn region, and a major route since the Khmer period (Courtesy of Thada Sutthitham)
173
Fig. 247 Gui villages settlement on the bank of Moon river and Che river,
Tatoom district, Surin province. (Courtesy of Thada Sutthitham)
Fig. 248 Gui s village settlement on the bank of Che river, Tatoom district,
Surin province. With flooding of the rivers especially during raining season,
only a small number of Gui families live on the river bank (Courtesy of Thada Sutthitham) 174
Fig. 249 Another Gui village settlement surrounded by a rice field area in
Surin province reflects typical community planning in the northeast; located on the edge of the Kula Rong Hai plateau ( < ~ ), surrounded with canal, bamboo and orchard (Courtesy of Thada Sutthitham)
Fig. 250 Another Gui village settlement in a rice field area in
Surin province, also reflecting typical Gui community
planning. (Courtesy of Thada Sutthitham) 175
Fig. 251 Environmental surroundings of Baan Taklang Elaphant Village , Tatum district, Surin province
Fig. 252 Environmental surroundings of Baan Taklang
Elaphant Village , Tatum district, Surin province
Fig. 253 Environmental surroundings of Baan Taklang Elaphant Village , Tatum district, Surin province 176
Fig. 254 Environmental surroundings of Baan Taklang Elaphant Village , Tatum district, Surin province
2. Relationship between elephant feeding and Baan Taklang village ecology and tradition aaaaaaaaElephant feeding is a part of a complicated relationship and life cycle between elephants, men and ecology. In Baan Taklang village (' ) , this relationship can be seen through the life of villagers, mahouts and their elephants which could yield a model of human-ecology theory. The theory aims to explain and systematize the relationship between men, community, elephants, culture and environment and set up a diagram of this relationship. The diagram or model will embody criteria for any interventions in the area. aaaaaaaTaking care of and feeding an elephant is the main process that generates and drives the strong relationship of elephant, men, culture and environment. Mahouts bring grass and bamboo to feed elephants. Grass and bamboo are from a walking distance to the village public forest which is both food and water resource. Elephants work to provide income for mahouts and families. With a stable salary, mahouts can still preserve the village forest without turning it to Eucalyptus plantation for outside investors. Elephant s excrement is also good fertilizer for the village forest area. Not using the forest for agricultural 177 production by mahout families in Baan Taklang village has resulted in preserving the original forest of the village. Many bamboo forests have been maintained as food and water resources of the community. Most of the surviving forests are fertile because of the linkage to Wangtalu ( X ) water junction where elephants come for bathing everyday. A year for lephants and mahouts usually starts in December after the harvest season in November when both would parade into the cities and tourist attraction areas. That month which is the beginning of tourist season will keep them in the urban areas or tourist spots until the 1st day of the rainy season around July. In that tourist period they would join circuses, wander to town, or show in the zoo. (Sakulwattana 1995, p.56)
Paddy field Paddy field
Paddy field
Fig. 255 The settlement of Gui villages with linkage to Wang Talu area, Tatoom district, Surin province
178
Orchard Paddy field
Paddy Orchard field
Paddy field
Orchard Orchard
Fig. 256 Typical site plan of Gui s village of Baan Taklang,
Tatoom district, Surin province
Paddy field
Orchard Paddy field
Fig. 257 Typical site plan of Gui village of Baan Taklang,
Tatoom district, Surin province 179
3. Architectural and community characteristics of the elephant village at Baan Taklang, Surin Province aaaaaaaaFor the eco-cultural tourism project of the elephant village in Baan Taklang (' ) , we are concerned with a peasant and agrarian society of Gui and elephant, ways of living, vernacular architecture and form of community that are different from other parts of the country. The roof and column system of buildings for elephants in Baan Taklang is simple and bold, with special height porticos at the front as spaces to provide a shade for an elephant. This outstanding characteristic should be preserved and used in new buildings in the area.
aaaaaaaaVernacular Architecture of Agrarian Culture aaaaaaaaThere are many types of vernacular architecture that relate to farmers and their culture. The most basic one is the farm shelter or sala(! ), peng( ), a pavilion- like structure used by farmers as their temporary protection from heat and rain. In the past, this shelter could be seen everywhere but when road transportation reached most of the country area, this shelter has gradually disappeared and is hardly found at present. The shelter is usually built of locally found materials such as bamboo, timber, straw, thatch, corrugated iron and zinc or asbestos roof . The structure is a skeleton with only lifted floor and roof, without permanent walls. The size is just sufficient for two people to sleep and eat. The shelter is always located at the strategic location of the farm such as on a hill, under a big tree, to enable them to take care and watch over their fields. aaaaaaaaThe second important agrarian architecture are the granaries or yungkao, laokao ( > , > ). The structure is always located next to the house in the village. Every farming family has this building to keep their agricultural productions for example rice grains and vegetable seeds etc. Away from danger, moisture, flood and insects while new and young families could store their grain in their relative s or parent s yungkao ( > ) storage. Many types and purposes of rice grains are kept here such as 180 rice grains for selling when the price is getting high, for plantation in the next season for which only the best genre will be preserved, for family daily consumption which comprises of plain Hommali or Jasmine rice and sticky rice for sweets and usually new rice grains which will be kept separate from old rice grains. aaaaaaaaGenerally, a Gui family could do farming on the plot of 12 to 15 rai from which production will be divided for eating, selling, and preserving the good genre for planting in the next farming season. The granaries are also the symbol of settled families and a fertile area; farming instruments are also kept inside the store or hanging on the outside wall. aaaaaaaaGui s granaries are built of strong timber for their bearing capacity and have a good ventilation system for moisture protection. The wall could be composed of pieces of timber and the floor could be bamboo matt coated with cow dung. Columns and beams are made of hard timber while the roof structure is of light-weight structure such as bamboo and the roof material is thatch, straw or local leaves. The structure at present has been popularly changed to pre-fabricated concrete column which is more durable than the conventional timber. Apart from its functions, the features and images of granaries in the Gui village symbolize the characteristic of north-eastern or Esarn culture which is straightforward, humble and simple and which could be developed as the identity of contemporary Gui architecture.
Fig. 258 Gui s houses in Baan Taklang Fig. 259 Gui s houses in Baan Taklang
village with and out standing village with and out standing
spaces for elephants spaces for elephants 181
Fig. 260 Gui s granary in Baan Taklang village, Surin province
Fig. 261 Gui s granary in Fig. 262 San Pakum (! X )
Baan Taklang village or house of ancestor s spirit
Traditional built-form of Baan Taklang village
182 aaaaaaaaTraditional Gui community space of the elephant village at Baan Taklang aaaaaaaaGui Village space of Baan Taklang is centralized and dominated by San-Pakum (! X ) or the house of the spirit of the elephant hunter, which will be located at the core of the Gui community, with the training area. The next ring is the cluster of the hunters houses with the elephant stockade at the front on the ground. Then the outer ring area will be the orchard or bamboo forest as food resources for elephants. There will be a water resource within a walking distance, of which the main and biggest is at Wangtalu ( X ), a junction of the Che river and Moon river.
Fig. 263 Welcome signage to Baan Taklang elephant village, in front of a village secondary school
Fig. 264 Village Buddhist temple of Baan Taklang elephant village, Surin province 183
Fig. 265 Village Buddhist temple of Baan Taklang elephant village, Surin province
4. Eco-Cultural planning concepts and design for sustainability of the Elephant
Sanctuary at Baan Taklang village, Tambon Krapo, Tatoom district, Surin province
aaaaaaaaSignificance of eco-cultural planning and sustainable design for the Elephant Sanctuary project aaaaaaaaEco-cultural planning of this project aims to protect and where appropriate to restore and develop conditions of the eco-system to meet the legitimate development requirements of the community, based and focused on preservation of the natural and cultural identity and natural resources. In Baan Taklang village, the unique way of bonding between men and elephants is the object to be preserved and strengthened as a unique exercise in eco-cultural tourism philosophy.
184
Fig. 266 Surroundings and landscape of Baan Taklang elephant village,
Tatoom district, Surin province
aaaaaaaaGoal of Eco-cultural design. aaaaaaaaThe role of planners and architects in eco-cultural planning and design is to research, analyze, encourage and then develop related activities that integrate into the natural and cultural identity and resources of the place. The characteristics or spirit of each place then will yield the unique atmosphere which calls visitors to visit the place, with respect towards local culture and landscapes, which is the essence of eco-cultural tourism, especially for the Gui village in Baan Taklang. The design and development process will be achieved through a site plan, architectural design, and activities for tourists.
185
Fig. 267 Way of living of Gui or Suay mahouts and theirs elephant culture of
Baan Taklang elephant village, showing local customs such as
monkshood parade celebration and hunting demonstration
Fig. 268 Way of living of Gui or Suay mahouts and theirs elephant culture of Baan Taklang elephant village, showing local customs such as monkshood parade celebration and hunting demonstration
186
Fig. 269 Way of living of Gui or Suay mahouts and theirs elephant culture of
Baan Taklang elephant village, showing local customs such as
monkshood parade celebration and hunting demonstration
Fig. 270 Way of living of Gui or Suay mahouts and theirs elephant culture of Baan Taklang elephant village, showing local customs such as monkshood parade celebration and hunting demonstration
187
Fig. 271 Way of living of Gui mahouts and elephant culture of
Baan Taklang elephant village
Fig. 272 Way of living of Gui mahouts and elephant culture of Baan Taklang elephant village
5. Strategies of Eco-cultural planning for sustainable planning and design aaaaaaaaSite selection aaaaaaaaArchitects and planners must co-operate with experts such as biologists, anthropologists, ecologists, historians, local dwellers etc, in order to find the suitable location for the project. Co-operation among professionals and Gui will lead to a holistic approach to the existing natural and cultural values and resources of the site which could protect against unexpected impacts 188 happening on the site or original culture. In the Elephant Sanctuary, the location of Baan Taklang and Wangtalu area ( X ) are selected from the suitable land area, cultural and natural resources for the project. The area is among the oldest and most original Gui settlements in the country. aaaaaaaaEnvironmental and cultural considerations of the site aaaaaaaaNew activities must be well blended to the existing activities. Launching new projects and activities into the selected area, planners must consider economic, social and physical impacts to both nature and culture that might affect the site and environs. For the elephant sanctuary project, the way of living and local activities should be preserved, revitalized and developed to meet eco- cultural tourism activities.
aaaaaaaaPreservation of existing cultural and natural resources aaaaaaaaThe successful eco-cultural planning for sustainability will encourage and strengthen the essence, identity or characteristics of the site, in harmonizing the new intervention. In eco-cultural tourism, built-form, community and landscape with cultural and natural identity is the key to create a unique atmosphere and to generate new activities which integrate into the existing uniqueness. aaaaaaaaSuccessful examples that could be possible models and which will be discussed following include Chiangmai boutique hotels such as Rachamanka hotel, Tamarind hotel and Yangkum hotel which express eco-cultural uniqueness through their built-form and landscape together with professional-management systems. Meanwhile the home stay project of Ampawa traditional Thai house in Samutsongkram ( ) province is less successful because of a poor standard of service and lack of new interventions that blended into the old atmosphere. aaaaaaaaIn the Elephant Sanctuary Project of Baan Taklang village, the preservation of the existing settlement and atmosphere should be the strength of the project, including 189 its simple built-form and bold elements. For example, the unique feature of the high front portico for an elephant should be maintained. aaaaaaaaVillage site planning could play a major role in the retention of an original Gui atmosphere. Community elements such as San Pakum (! X ) or the house of ancestor s spirit, the elephant stockade, rice barn or granary, elephant training area and village public forest should be well preserved and mixed with tourist home-stay facilities to generate an original atmosphere that integrates the new functions.
Fig. 273 Two storey Gui house with
portico for an elephant Fig. 274 Two storey Gui house with
portico for an elephant
Fig. 275 Gui s house of ancestor s spirit or San Pakum (! X ) 190
Fig. 276 One storey Gui house with small garden around
Fig. 277 Simplicity of Gui vernacular architecture
191 aaaaaaaaUtilization of natural resources and context of the site and surroundings aaaaaaaaUniqueness of the site should be preserved and expressed through the master plan to create an identity for the site. Every site has its own character that could inspire designers to design ecologically sensitive and sustainable architecture. Original character of the site could generate different experiences such as exciting, peaceful, mysterious, etc. which attract visitors.
Fig. 278 Old feelings in the new buildings and modern functions in the Gallery
cafe of Geoffrey Bawa, Srilankan architect, and Rachamanka Hotel of
Ongard Satrabandhu, Thai architect (Courtesy of Worapan klampaiboon)
Fig. 279 Old feelings in the new buildings and modern functions in the Gallery cafe of Geoffrey Bawa, Srilankan architect, and Rachamanka Hotel of Ongard Satrabandhu, Thai architect (Courtesy of Worapan klampaiboon) 192
Fig. 280 Old feelings in the new buildings and modern functions in
Rachamanka Hotel of Ongard Satrabandhu,a Thai architect (Courtesy of Worapan klampaiboon)
Fig. 281 Old feelings in the new buildings and modern functions in Rachamanka Hotel of Ongard Satrabandhu,a Thai architect (Courtesy of Worapan klampaiboon) 193 aaaaaaaaEnvironmentally friendly design aaaaaaaaClimate and surroundings are different from place to place. To study traditional built form of Gui house will help to understand the differences of environs which are expressed through vernacular architecture and site planning. This is not to advocate imitation, but rather development from traditional wisdom to improve on other new issues such as material, energy, construction and building cost, etc. aaaaaaaaGenerally, the basic built form of the various types of vernacular architectures in South-East Asia, especially in the north east region of Thailand, is the traditional one of a light-weight skeleton structure lifted from the ground, with long-overhang roof, and this is best suited for domestic architecture in the hot dry area of Surin province. aaaaaaaaThe essence of architectural design and community planning at Baan
Taklang is then to preserve and express Gui and elephant cultural identity through built-form, together with providing a high standard of service for visitors, minimize energy consumption, and also use appropriate technology in materials and construction techniques.
Fig. 282 New form that integrates into Fig. 283 New form that integrates into
existing culture, from upper left existing culture, from upper left
to right; Rachamanka Hotel, to right; Rachamanka Hotel,
Lunuganga estate in Srilanka, Lunuganga estate in Srilanka,
and Koh Chang Spa (Courtesy of and Koh Chang Spa (Courtesy of Worapan klampaiboon) Worapan klampaiboon) 194
Fig. 284 New form that integrates into Fig. 285 New form that integrates into
existing culture, from upper left existing culture, from upper left
to right; Rachamanka Hotel, to right; Rachamanka Hotel,
Lunuganga estate in Srilanka, Lunuganga estate in Srilanka,
and Koh Chang Spa (Courtesy of and Koh Chang Spa (Courtesy of
Worapan klampaiboon) Worapan klampaiboon)
aaaaaaaaConstruction and technology management for the Elephant Sanctuary aaaaaaaaConstruction management aaaaaaaaEcological impact must be minimized during the construction process. Materials and building tools must strictly follow the building plan. Storage should be located on the next building site. Routes of heavy duty devices must relate to the circulation on the site. One critical factor to reduce environmental and cultural impact on the site should be good communication to participating parties, including local people, to generate clear understanding of what is being done and how.
195 aaaaaaaaAppropriate technology management aaaaaaaaAppropriate technology that is simple, suitable and available in the local area is the most effective way of building in eco-cultural planning and sustainable design. The points of considerations are impacts of technology on the environment, both natural and cultural, co-operation of local Gui labor and craftsmen and instruments, together with the issue of energy and recycling of resources. In Surin, timber and concrete are the most available construction materials. Surin builders are widely known for their plastering and masonry skill. Local timber construction techniques and decorative ornaments are simple and bold. The building should be constructed with simple technology, and possibly to be repaired by local craftsmen.
Fig. 286 The example of the simplicity of structure and
materials of eco-cultural design at Koh Chang Spa, Trad province
196
Fig. 287 The example of the simplicity of structure and
materials of eco-cultural design at Koh Chang Spa,
Trad province
Fig. 288 The example of the simplicity of structure and materials of eco-cultural design at Koh Chang Spa, Trad province
197
Fig. 289 Local feelings in new buildings by traditional elements in many resorts in North and East of
Thailand (Courtesy of Worapan klampaiboon)
Fig. 290 Local feelings in new buildings by traditional
elements in many resorts in North and East of
Thailand (Courtesy of Worapan klampaiboon)
198
Fig. 291 Local feelings in new buildings by traditional
elements in many resorts in North and East of
Thailand (Courtesy of Worapan klampaiboon)
Fig. 292 Local feelings in new buildings by traditional
elements in many resorts in North and East of
Thailand (Courtesy of Worapan klampaiboon)
199
Fig. 293 Local feelings in new buildings by traditional
elements in many resorts in North and East of
Thailand (Courtesy of Worapan klampaiboon)
Fig. 294 Local feelings in new buildings by traditional elements in many resorts in North and East of Thailand (Courtesy of Worapan klampaiboon)
200
6. Results of Eco-cultural design oriented intervention aaaaaaaaSense and spirit of place of Gui and their elephants must be preserved and strengthened to generate a balancing of environmental and cultural preservation together with physical development and economic profit, and to stimulate the relationship of Gui, elephant and its environs such as by educating the locals and visitors for more understanding about the site and its ecology, leading public interests into conservation, and restoring the damaged culture and nature, to lead to new research and development for the public, and the restoration elephant culture and recreation of public peace of mind. aaaaaaaaIdentity interpretation and analysis method aaaaaaaaAnalyzing and interpreting area uniqueness is the crucial process to be achieved in the very early stage of development of the Elephant Sanctuary . The general techniques are to answer following questions. aaaaaaaa1. What is the uniqueness of the Gui villages in both natural and elephant cultural aspects? aaaaaaaa2. Which part of the area of Gui villages is the most beautiful and interesting? aaaaaaaa3. What attracts visitors to the area? aaaaaaaa4. What activities generate fun and joy on the site of the Gui villages? aaaaaaaa5. What are the popular activities at present? aaaaaaaa6. What do visitors know well about the Gui and elephant culture? aaaaaaaa7. What do local dwellers know well about the Gui and elephant culture? aaaaaaaa8. What activities do Gui dwellers imagine to be activated on the site? aaaaaaaa9. What activities based on sustainability and eco-cultural tourism can be operated everyday on the site of the Gui villages ? aaaaaaaaThe result from analysis and interpretation is the uniqueness and identity of the Gui and their elephant culture. This uniqueness must be communicated in every manner to generate co-understanding among Gui dwellers 201 and visitors as the symbol of the site which will lead to co-operation that changes the way of living to more cultural and ecological based, which finally will generate eco-cultural tourism, to bring the Gui back home, reduce eucalyptus plantation and stop elephants from wandering in urban areas. The following are three case studies which have reflected the identity interpretation and analysis method described. They are hotel buildings in Chiangmai province which have achieved successfully both in business and in eco-cultural preservation goals and become the development models of eco-cultural hotels in Thailand.
7. Case study of Eco-cultural design hotel: Tamarind Hotel, Rachamankar Hotel and Yangkum Hotel in Chiangmai Province
aaaaaaaaRachamanka hotel, Tamarind hotel and Yangkum hotel are the most successful boutique hotels in Chiangmai province, which currently have become examples of a replica of traditional Northern vernacular architecture. The traditional built-form has encouraged tourists to visit the places to appreciate the original local culture, while the other benefit is the conservation of traditional arts and crafts of building. aaaaaaaaTamarind Hotel and Rachamankar Hotel: The architectural transformation from traditional to the Northern Eco-cultural hotel aaaaaaaaTamarind hotel and Rachamankar hotel were built in 1999 and 2001 respectively. Both are in the city centre area of Chiangmai province, the cultural heritage center of northern Thailand. Tamarind hotel has expressed a unique culture of Asian folk village style. The planning and architectural ornaments have mixed the uniqueness of folk community and colonial clusters from Chiangmai, Luang Prabang as well as Kathmandu valley. In the area of two and half rais, the master plan has utilized courtyards, loggias or promenade, covered way and landscape with local vegetation which all offer a strong Asian mood as one moves through each building part. 202 aaaaaaaaWhile Tamarind hotel represents a local and cozy atmosphere, the Rachamankar hotel, built later by the same architect, Ongard Satrabundhu, has created more aristocratic and formal experiences. aaaaaaaaOngard started the design of Rachamankar hotel by trying to avoid the same character as Tamarind. He found that the site s nearest temple, Wat Prasingh ( X *), one of the biggest and grandest temples in Chiangmai, could be the main inspiration for the more formal style of the plan. He studied the linkages of architectural temple style in the main temples in the north such as Wat Prathatu Lampang Luang ( X= ) in Lumpang, Wat Tonkwen ( ) in Chiangmai, and then discovered the more deeply cultural connections with Luang Prabang colonial architecture and Beijing courtyard houses and palaces. These different but deeply related styles are integrated into the eco-cultural architecture of Rachamankar hotel. aaaaaaaaThe master plan of Rachamankar hotel reflects the blending of a systematic Beijing house with the more flexible Indo-China colonial community. Its residential complexes comprise 20 single corridor rooms laid linearly to surround two rectangular courtyards. The rooms are simple and monastic, in which the roof clearly represents the Luang Prabang ( X' ) royal style. aaaaaaaaThough different in atmosphere, both have enjoyed using low-cost materials such as polished cement, timber and steel structure, clay tile roof which is constructed with skilled local labor and supervision from the architects. aaaaaaaaBoth hotels have achieved the goal in adaptation, representing local culture translated into the modern functions of hotels. They generate high income together with stimulating eco-cultural conservation in the north, which has inspired many new boutique hotels to follow their success.
203
Fig. 295 Traditional form in the modern facilities and
functions of Tamarind Hotel, Chiangmai
province. (Courtesy of Worapan Klampaiboon)
Fig. 296 Traditional form in the modern facilities and functions of Tamarind Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon)
204
Fig. 297 Traditional form in the modern facilities and
functions of Tamarind Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon)
Fig. 298 Traditional form in the modern facilities and functions
of Rachamanka Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon)
205
Fig. 299 Traditional form in the modern facilities and functions
of Rachamanka Hotel, Chiangmai province.
(Courtesy of Worapan Klampaiboon)
Fig. 300 Traditional form in the modern facilities and functions of
Rachamanka Hotel, Chiangmai province. (Courtesy of
Worapan Klampaiboon)
206
Fig. 301 Traditional form in the modern facilities and functions of
Rachamanka Hotel, Chiangmai province. (Courtesy of
Worapan Klampaiboon)
Fig. 302 Traditional form in the modern facilities and functions of Rachamanka Hotel, Chiangmai province. (Courtesy of Worapan Klampaiboon)
207 aaaaaaaaYangkum Hotel: Inspiration from Tai-lue village aaaaaaaaThe design and construction of the Yangkum project was inspired by the free-hand sketches of Prof. Ornsiri Panin, a well-known vernacular and traditional Thai architecture lecturer of Silpakorn University. Her sketches have explored many parts of the eco-cultural origins of Thailand. Among them, sketches of Yangkum village of the Tai-lue people in Sipsongpunna ( ' ), province of Yunnan in the southern part of China are among the most unique and complete. aaaaaaaaThe owner of Yangkum analyzed and simplified sketches of Prof. Ornsiri, then transformed their images into hotel buildings with modern facilities. Many unique principles and elements such as proportion, roof form, roof tile, local materials and site plan are still as the original form of Tai-lue village, but transformed into the modern and contemporary hotel functions.
Fig. 303 Prof. Ornsiri s free-hand sketches of Traditional Yangkum village of Tai-lue (Courtesy of Ornsiri Panin)
208
Fig. 304 Prof. Ornsiri s free-hand sketches of Traditional Yangkum village of Tai-lue (Courtesy of Ornsiri Panin)
Fig. 305 Prof. Ornsiri s free-hand sketches of Traditional Yangkum village of Tai-lue (Courtesy of Ornsiri Panin)
209
Fig. 306 Prof. Ornsiri s free-hand sketches of Traditional
Yangkum village of Tai-lue (Courtesy of Ornsiri Panin)
Fig. 307 Prof. Ornsiri s free-hand sketches of Traditional Yangkum
village of Tai-lue (Courtesy of Ornsiri Panin)
210
Fig. 308 Transformation from traditional form to modern facilities
functions as Yangkum hotel, Chiangmai province
Fig. 309 Transformation from traditional form to modern facilities
functions as Yangkum hotel, Chiangmai province
211
Fig. 310 Traditional form with modern facilities and
functions of Yangkum hotel
Fig. 311 Traditional form with modern facilities and functions of Yangkum hotel
212
Fig. 312 A receptionist dressed in a traditional style of Tai-Lue
Fig. 313 Simple timber structure of the hotel s lobby 213
Fig. 314 Using local forms of stupa as decoration ornaments
Fig. 315 Using local forms of gate guardian for entrance door
214 aaaaaaaaThe three case studies have shown interpretations of local identity in which to analyze uniqueness is the critical process to be achieved to stimulate an environment for eco-cultural tourism. This eco-cultural design approach will be the philosophy of the pilot project on eco-cultural tourism to save the Gui and elephant culture in which the final result is to be a development that balances ecology, culture and economical benefit. This approach will be the focus of the eco-cultural design of the Gui village and elephant sanctuary in the chapter 7.
157
CHAPTER 7 DESIGN OF THE ELEPHANT SANCTUARY aaaaaaaaThe integration of history elephant, culture Gui, village settlement, economical and social conditions related to elephant problems and eco-cultural tourism as solution have shaped the philosophy, objectives and appearances of the project to be described following and are the main generators of the project. This dissertation will not be completed without design proposals for the Elephant Sanctuary which is composed of prototype houses and public facilities such as community building, information building, library, restaurant, guest houses and meeting hall, all based on eco-cultural design principles, in which the case studies on Chapter 6 will be the physical model that integrate into following principles to generate the combination of idea and design.
1. Philosophy of the project
aaaaaaaaGeneral philosophy of the Elephant Sanctuary project is to maintain the relationship and existing culture between Gui and elephant. Mahouts and villagers will be re-integrated into a local way of life and elephant culture. With this [cultural approach the project aims to built networks of study, conservation and experience on elephant studies of the country. aaaaaaaaTo sustain itself, the project needs to operate activities to generate income. The [edutainment programs will play a major role in bringing tourists to the project with the following activities : aaaaaaaa1. Eco-cultural tourism activities, such as home stay, elephant riding, local products from elephants excrement, elephant performances. aaaaaaaa2. Knowledge-based activities, such as information and knowledge on elephant, culture, mahouts, mudmee silk, jasmine rice, etc.
215 216 aaaaaaaa3. Traditional knowledge-based activities, to encourage local wisdom of elephant hunters with their performance, story-telling, open-air museum. aaaaaaaa4. Elephant excrement-recycle products and study activities. aaaaaaaa5. Application for adopted parents for elephants. aaaaaaaa6. Technological support activities. aaaaaaaa7. Tourism alliance and integration between neighboring provinces activities.
2. Objectives of the Elephant Sanctuary project. aaaaaaaa1. To restore and build new social roles for elephants with new aspirations and management system, to bring wandering elephants back home in
Surin province with the willingness that will flow from a job offering a satisfying salary. aaaaaaaa2. To create a complete elephant center for healing and nursing elephants. aaaaaaaa3. To totally stop wandering elephants and to maximize the number of elephants in the city center. aaaaaaaa4. To prepare adequate food resources for elephants within the project.
3. Project composition and design concept aaaaaaaaElephant culture is most distinctive of Surin province among many cultures surrounding. Major characteristics of elephant culture reflected through the design concept are aaaaaaaa1. Elephant and culture to be communicated, with a wider perspective on culture, settlement, village, way of life, etc. Community planning and domestic architecture will be unique, simple, bold and humble. 217 aaaaaaaa2. Khmer art and architecture that dominated the original culture of Surin since 12th { 13th contuses B.E. could be reflected through new official building planning and design especially the one that locate in Surin city centre. aaaaaaaa3. Sim ( ), the temple of Esarn, will influence the village multipurpose hall. The building form of Sim is simple and unique and could represent the uniqueness of Esarn culture. Proportions of Sim could be transformed into new public buildings. Multipurpose hall or Sala with its various forms, which is usually used for eating, praying, meeting, and celebrating, could function for public facilities such as dining or meeting hall. aaaaaaaa4. Surin is famous for its Mudmee silk and jasmine rice. Its pattern could generate local unique pattern for products and buildings for the elephant related activities.
4. Domestic architecture of the Gui in Baan Taklang elephant village, Surin province
aaaaaaaaThe village of the Gui comprises of the Gui houses and elephant stockade, cows and buffaloes stable, cotton nursery, underground pool, rice barn, vegetable farm, community forest and San pakum (! X ) or house of the ancestor spirit as the center of the Gui village, which represents the tradition of ancestor spirit respect. aaaaaaaaDomestic architecture of the Gui is a single structure built with timber in short spans. A house is lifted 1.5 or 2 meter above the ground. At the entrance to the staircase is an elephant stockade under a high sloping roof, where it will be treated as a family member. aaaaaaaaThe house is built in 2 or 3 spans of 3 x 3.5 or 3.5 x 3.5 meters usually having a terrace, a common room with sleeping corner, a keeping room or sleeping room, kitchen terrace at the back with staircase and toilet at the ground level very near but outside the house. 218 aaaaaaaaDecorative ornaments are not a major characteristic of a Gui house, but rather a simple and bold structure, proportions and local materials. This character has dominated every aspect of Gui architecture such as the San Pakum, village multipurpose hall or sala and rice barn or granary. aaaaaaaaBuilding materials are simple and easily found in the country side. The ground column is pre-fabricate concrete connected to an upper level timber column with nuts and bolts. aaaaaaaaThe floor and roof structure are local timbers such as tang ( ), dang (% ), maika ( X < ), together with the wall. The roof is corrugated iron, zinc or local grass which represents the standard of living of the Gui.
Fig. 316 Wangtula, the junction of Che river and Moon river,
the main water resource of Bann Taklang elephant village, Surin province
Fig. 317 Wangtula, the junction of Che river and Moon river,
the main water resource of Bann Taklang elephant village, Surin province 219
Fig. 318 San Pakum (! X ), or the house of ancestor s spirit, the center of every Gui s house and community
Fig. 319 Atmosphere of Baan Taklang Fig. 320 Atmosphere of Baan Taklang elephant village shows elephant village shows relationship of Gui houses, relationship of Gui houses, vegetation, landscape and vegetation, landscape and animal stable animal stable
220
Fig. 321 Atmosphere of Baan Taklang Fig. 322 Atmosphere of Baan Taklang elephant village shows elephant village shows
relationship of Gui houses, relationship of Gui houses, vegetation, landscape and vegetation, landscape and
animal stable animal stable
Fig. 323 Atmosphere of Baan Taklang Fig. 324 Atmosphere of Baan Taklang elephant village shows elephant village shows
relationship of Gui houses, relationship of Gui houses,
vegetation, landscape and vegetation, landscape and
animal stable animal stable
221
Fig. 325 Houses s palai which connects Fig. 326 Houses s palai which connects village public space into private village public space into private
space and is the multipurpose area space and is the multipurpose area of the house of the house
Fig. 327 Houses s palai which connects Fig. 328 Houses s palai which connects village public space into private village public space into private space and is the multipurpose area space and is the multipurpose area of the house of the house
222
Fig. 329 Houses s palai which connects Fig. 330 Houses s palai which connects
village public space into private village public space into private
space and is the multipurpose area space and is the multipurpose area
of the house of the house
Fig. 331 Atmosphere and functions of Fig. 332 Atmosphere and functions of multipurpose ground level of multipurpose ground level of Gui house Gui house
223
Fig. 333 Atmosphere and functions of Fig. 334 Atmosphere and functions of
multipurpose ground level of multipurpose ground level of
Gui house Gui house
Fig. 335 Atmosphere and functions of Fig. 336 Atmosphere and functions of
multipurpose ground level of multipurpose ground level of Gui house Gui house
224
Fig. 337 Granary and houses s Fig. 338 Granary and houses s
details show simple and details show simple and humble timber structure humble timber structure
Fig. 339 Granary and houses s Fig. 340 Granary and houses s details show simple and details show simple and humble timber structure humble timber structure
225
Fig. 341 Granary and houses s details Fig. 342 Granary and houses s details
show simple and humble show simple and humble
timber structure timber structure
Fig. 343 Granary and houses s details Fig. 344 Granary and houses s details
show simple and humble show simple and humble timber structure timber structure
226
Fig. 345 Vegetation and animal Fig. 346 Vegetation and animal
stable around Gui s houses stable around Gui s houses
Fig. 347 Vegetation and animal Fig. 348 Vegetation and animal stable around Gui s houses stable around Gui s houses
Fig. 349 Vegetation and animal Fig. 350 Vegetation and animal
stable around Gui s houses stable around Gui s houses 227
Fig. 351 Vegetation and animal Fig. 352 Vegetation and animal stable around Gui s houses stable around Gui s houses
Fig. 353 Vegetation and animal Fig. 354 Vegetation and animal
stable around Gui s houses stable around Gui s houses
Fig. 355 Vegetation and animal Fig. 356 Vegetation and animal stable around Gui s houses stable around Gui s houses
228
Fig. 357 San pakum,the house of Fig. 358 San pakum,the house of
ancestor s spirit always located ancestor s spirit always located at the center of the Gui village at the center of the Gui village
Fig. 359 Morchang s hunting Fig. 360 Morchang s hunting
equipments are worshipped equipments are worshipped
inside San Pakum (! X ) inside San Pakum (! X ) and dolls for ritual are and dolls for ritual are presented for sacrifice presented for sacrifice
229
Fig. 361 Morchang s hunting Fig. 362 Morchang s hunting
equipments are worshipped equipments are worshipped inside San Pakum (! X ) inside San Pakum (! X )
and dolls for ritual are and dolls for ritual are presented for sacrifice presented for sacrifice
Fig. 363 Morchang s hunting Fig. 364 Morchang s hunting equipments are kept and equipments are kept and worshipped inside San Pakum worshipped inside San Pakum
230
Fig. 365 Morchang s hunting Fig. 366 Morchang s hunting
equipments are kept and equipments are kept and
worshipped inside San Pakum worshipped inside San Pakum
Fig. 367 Declination of Gui s architectural Fig. 368 Declination of Gui s architectural uniqueness in the Baan Taklang uniqueness in the Baan Taklang elephant village, from simplicity elephant village, from simplicity to tasteless modernity to tasteless modernity
231
Fig. 369 Declination of Gui s architectural Fig. 370 Declination of Gui s architectural uniqueness in the Baan Taklang uniqueness in the Baan Taklang
elephant village, from simplicity elephant village, from simplicity to tasteless modernity to tasteless modernity
Fig. 371 Declination of Gui s architectural Fig. 372 Declination of Gui s architectural
uniqueness in the Baan Taklang uniqueness in the Baan Taklang
elephant village, from simplicity elephant village, from simplicity to tasteless modernity to tasteless modernity
232
5. The transformation of Gui traditional built form for eco-cultural tourism aaaaaaaaArchitecture and village planning of a Gui community has been analyzed and simplified to meet the present condition. This began with a site survey to research the traditional way of living and building, including culture, myth with sketches, photographs and field interviews, etc. The general physical information was analyzed into categories and then developed and simplified into contemporary architecture forms to find appropriate solutions for new ways of living and building in an eco-cultural design approach.
Fig. 373 Preliminary sketches of traditional Gui s house from the field
study and analysis process
Fig. 374 Preliminary sketches of traditional Gui s house from the field study and analysis process 233
Fig. 375 San Pakum, an abode or house of the spirit of the elephant hunter master
Fig. 376 Preliminary sketches of tradit ional public sala in Gui s village
Fig. 377 Preliminary sketches of tradit ional public sala in Gui s village 234
Fig. 378 Preliminary sketches of traditional Gui s house from
the field study and analysis process
Fig. 379 Preliminary sketches of traditional Gui s house from
the field study and analysis process
235
Fig. 380 Preliminary sketches of traditional Gui s house from the field study
and analysis process
Fig. 381 Preliminary sketches of traditional Gui s house from the field study and analysis process
236
Fig. 382 Preliminary sketches of traditional Gui s house from the field study
and analysis process
Fig. 383 Preliminary sketches of traditional Gui s house
from the field study and analysis process
Fig. 384 Preliminary sketches of traditional Gui s house from the field study and analysis process
237
Fig. 385 Preliminary sketches of traditional Gui s house
from the field study and analysis process
Fig. 386 Preliminary sketches of traditional Gui s house
from the field study and analysis process
238
Fig. 387 Preliminary sketches of traditional Gui s house from the field study and analysis process
Fig. 388 Preliminary sketches of traditional Gui s house from the field study and analysis process
239
Fig. 389 Preliminary sketches of functions and form of Gui s house
240
Fig. 390 Detailed sketches of traditional Gui s house from the study and analysis process Fig. 391 Detailed sketches of traditional
Gui s house from the study and
analysis process
Fig. 392 Detailed sketches of traditional Gui s house from the study
and analysis process 241
Fig. 393 Detailed sketches of traditional Gui s granary show the simple
structure with a bold proportion
Fig. 394 Detailed sketches of traditional Gui s granary show the simple structure with a bold proportion
242
Fig. 395 Detailed sketches of traditional Gui s house show interior and easily built timber and bamboo finishing
243
Fig. 396 Detailed sketches of traditional Gui s houses show
balcony and houses s palai which connects to public
community space
Fig. 397 Detailed sketches of traditional Gui s houses show balcony and houses s palai which connects to public community space
244
Fig. 398 New form of Gui house from the analysis process (These and following illustrations are design proposal by the author)
Fig. 399 New form of Gui house from the analysis process (These and following illustrations are design proposal by the author) 245
Fig. 400 Study of semi-traditional Gui house from the analysis. Space
for an elephant can be seen at the front on the ground level
Fig. 401 Study of semi-traditional Gui house from the analysis. Space for an elephant can be seen at the front on the ground level
Fig. 402 Study of semi-traditional Gui house from the analysis. Space
for an elephant can be seen at the front on the ground level
246
Fig. 403 Study of semi-traditional Gui house from the analysis. Space for
an elephant can be seen at the front on the ground level
Fig. 404 Study of semi-traditional Gui house from the analysis. Space for an elephant can be seen at the front on the ground level
247
Fig. 405 Proposed transformation of traditional Gui house to contemporary forms
and functions for eco-cultural tourism (These and following illustrations are design proposal by the author)
Fig. 406 Proposed transformation of traditional Gui house to contemporary forms
and functions for eco-cultural tourism (These and following illustrations are
design proposal by the author)
248
Fig. 407 Proposed transformation of traditional Gui house to contemporary forms
and functions for eco-cultural tourism. (These and following illustrations are design proposal by the author)
Fig. 408 Structural and construction analysis of modern Gui house
249
Fig. 409 Structural and construction analysis of modern Gui house
Fig. 410 New form of Gui house with traditional composition adapted for eco-cultural tourism
250
Fig. 411 New form of Gui house with traditional
composition adapted for eco-cultural tourism
Fig. 412 New form of Gui house and analysis process
251
Fig. 413 New form of Gui house and analysis process
Fig. 414 Analysis of new form of Gui house and elements of timber structure
252
Fig. 415 Analysis of new form of Gui house and elements of timber structure
Fig. 416 Analysis of new form of Gui house
253
Fig. 417 Analysis of new form of Gui house
Fig. 418 Analysis of new form of Gui house
254
Fig. 419 New form of Gui house
Fig. 420 New form of Gui house
255
Fig. 421 New form of Gui house
Fig. 422 New form of Gui house that integrates into
existing culture and new functions as public
information center
256
Fig. 423 New form of Gui house that integrates into existing culture and new functions as public
information center
Fig. 424 New form of Gui house that integrates into
existing culture and new functions as public
information center
257
6. Long term development towards the Elephant Sanctuary Project aaaaaaaa1. Baan Taklang elephant village, Tambon Krapo, Tatoom district aaaaaaaaLocation and geography of the elephant sanctuary aaaaaaaaThe long term development project of 200 rai is located at Baan Taklang village, Tambon Krapo Tatoom district of Surin province. The area is 70 km away from the Surin city center and situated in an area of 6,250 rai on Pudin national park and could be ready for 200 elephants in 5-10 years. aaaaaaaaGeneral geography is a plateau, and especially at the south border connected with the Cambodian border it is wild forest and mountains of the Panomdongrak valley. The land slope is down towards the north, to the Moon river and Che river. The northern area is more open forest and grassland in the Kularonghai area, with the best jasmine rice or Hommali rice plantation field in the country, and the land is also mixed with a very low area and a flooded area
aaaaaaaaVillage and community aaaaaaaaThere are 2,092 villages within the 13 districts of Surin. A village might comprise 15 { 500 families on an area of 500 { 800 rai. Most carry on Hommali rice (> X ) farming which is the most appropriate planting for the Kularonghai fields. The next occupation was once salt farming which has been manufactured here since before historic times. However the salt production was stopped 20 years ago because of sea-salt marketing. aaaaaaaa93 percent of Surin people live in village areas. They have three spoken languages : Khmer, Suay or Gui, and Lao. In Tatoom district, the major culture and language is a mix between Lao and Khmer while only 5 percent belong to Gui or Suay. Density of population is low, at 86 persons per square kilometer.
258 aaaaaaaaWater resources aaaaaaaaThere are two major water resources in the area, namely the Moon and Che river, while two reservoirs in the area also serve for both human consumption and irrigation. In recent years, the water level has been reduced because of the dryness in the whole region. aaaaaaaaEconomics of Tatoom district. aaaaaaaaThe major occupation in the area is rice farming, especially jasmine rice in Kularonghai fields. Amount of production is dependant on rain and availability of water in the Moon river and Che river. After the harvest season, villagers will be free for the whole year and teenagers will move to Bangkok. A second job for Tatoom villagers is salt-farming, which has presently decreased because of sea salt marketing, as note above.
aaaaaaaaTourism in Surin aaaaaaaaSurin province has many tourist attractions in archeology, history, tradition and handicraft which mainly relate to Khmer and Southern Esarn culture. From the 2005 records of Tourism Authority of Thailand, there were 545,611 tourists. From this number there were 42,994 high quality tourists, 40,598 Thai and 2,396 foreign tourists who together generated 793.15 baht million into the province. aaaaaaaaSocial conditions in Tatoom district aaaaaaaaTatoom district and community is agrarian and peasant. [Population density is at 86 person per square kilometer.] A new community settlement will be formed after an old village becomes too dense. The new village or family is defined by land ownership which is usually based on capability in farming. The selected site is always on a hill, while a village will be composed of a group of friends and relatives in the same generation. 259
aaaaaaaaThe project Elephant Village would comprise the following: aaaaaaaa1. Information and museum building, elephant study center aaaaaaaa2. Seminar building group of visitor center; OTOP, restaurant, staff residences and offices, etc. aaaaaaaa3. Guest houses aaaaaaaa4. A cluster of seminar guesthouses aaaaaaaa5. A cluster of staff houses aaaaaaaa6. Elephant stockade aaaaaaaa7. Elephant stable aaaaaaaa8. Cluster of Gui residences aaaaaaaa9. Home stay residences aaaaaaaa10. Shop area at Wangtalu aaaaaaaa11. Elephant excrement paper manufacturing building aaaaaaaa12. Guard unit and house aaaaaaaa13. Nursing and hospital for elephants aaaaaaaa14. Herbal vegetables plantation area aaaaaaaa15. Main reservoir with network of canals aaaaaaaa16. Demonstration Gui village with public forest area , and bamboo forest aaaaaaaa17. Elephant Performance and Training Area of 5,000 rais for 1,000 visitors aaaaaaaa18. Preserved forest area aaaaaaaaActivities in the project aaaaaaaaThere are 3 categories of activities intended here aaaaaaaa1. Tourism and commercial activities aaaaaaaa - Staying in homestays aaaaaaaa - Riding elephant in the village aaaaaaaa - Attending elephant show programs aaaaaaaa - Shopping the local products 260 aaaaaaaa2. Academic activities aaaaaaaa - Seminar and information center, library and elephant museum aaaaaaaa - Research and development of products from elephant excrement such aaaaaaaa as paper aaaaaaaa - Seminar and research center aaaaaaaa3. Nursing activities aaaaaaaa - Healing and sickbed for old elephants aaaaaaaa - Preparing food resources and herbal vegetables for elephants aaaaaaaa4. Preservation activities aaaaaaaa - Local forest preservation such as bamboo forest aaaaaaaa - Land preservation and protection for elephants and
villagers against Eucalyptus plantation investors aaaaaaaa - Water resources preservation aaaaaaaa - Flora , fauna and local herbs preservation
aaaaaaaa2. Attitude of people to the project.
aaaaaaaaMost Gui people understand and agree with the long term development of the elephant village and the Elephant sanctuary project, to generate more local income together with prolonging the elephant s life. Most elephant owners are willing to bring their elephants back to live in the project with the expectation of minimum salary between 7,000 { 10,000 baht per month, excluding the expense of the elephant s food. Most Gui people expected economic improvement from jobs stimulation and the village s reputation. People also hope that the project could stop elephants wandering, and start a new life for mahouts from living in their home town with their families. aaaaaaaaThe whole long term development project and details of its activities will need a further study in more details to the mahouts, villagers ; related parties such as governments, privates, local administrative authorities and visitors to get more information to develop the project in the further step towards relevant 261 elephant conservation activities. Which most of local people agreed at this stage, the project. aaaaaaaaThe mahouts do not encouraged the elephant s wandering in city areas, and most of them want to live with their families in their homeland and live with elephants. aaaaaaaaMost of mahouts are self taught on Kacha Sastra or the knowledge of elephants, while a minority, 22 percent, learnt from the new established elephant training center which is supported by the government. aaaaaaaaAt present, most mahouts of wander elephants are between 31 { 40 years old, and mainly come from Surin province, as well as all the elephants. Every wanderer elephant has a registration number with microchips in their bodies and most are female.
aaaaaaaa3. Project analysis, management and feasibility aaaaaaaa1. Internal factors aaaaaaaaThe strength of the project derives from the fact that the elephant is the symbol of the Thai nation, and Surin province is already famous for elephant activities. There is also enough available land for the elephant sanctuary project and there is continuity of knowledge on elephants and long established customs on relationships between the Gui and their elephants. While weaknesses are few, elephants still live in the area which lack of good management and responsible agencies and also lack of food resources for elephants. The most serious problem is declining natural resources in the area, especially forestry resources and the water resources. aaaaaaaa2. External factors aaaaaaaaThe project has strength from the support of the Foundation of National Elephant Nursing Institute in Bangkok under the patronage of H.R.H. Princess Narathivas Rajchanakarindra and it is also a part of government policy that designates 262
Surin province as a national elephant cultural tourist destination. Growing popularity of eco-cultural tourism is also an important factor that could generate social understanding to save and solve the problems of the elephant as the national symbolic animal. Growing numbers of tourists could also attract airlines to reduce air ticket prices. But many weaknesses are still unsolved such as decreasing interests of young Gui people in local wisdom and conservation, wandering elephants to the town can earn a higher salary, and there are too many controversial conservation laws and agencies related to elephant life. One important weakness is the increasing competition in elephant activities in tourism industry at many tourist destinations.
Fig. 425 New form that integrates into existing culture and new functions as public information center
263
Fig. 426 Style of Information Center and Library building
Fig. 427 Style of Information Center and Library building
264
Fig. 428 Design suggestion for the Elephant Study Center
Fig. 429 Design suggestion for the Elephant Study Center
265
Fig. 430 Design suggestion for the Elephant Study Center
Fig. 431 Design suggestion for Information Center and Library building
266
Fig. 432 Design suggestion for Information Center and Library building
Fig. 433 New forms of architecture that integrates into existing
culture and new functions as guests dormitory and staff unit 267
Fig. 434 New forms of architecture that integrates into existing culture and new functions as guests dormitory and staff unit
Fig. 435 New form of architecture that integrates into existing culture and new functions as guests dormitory and staff unit 268
Fig. 436 New form of architecture that integrates into
existing culture and new functions as guests dormitory and staff unit
Fig. 437 New form of architecture that integrates into existing culture and new functions as guests dormitory and staff unit
269
Fig. 438 New form of architecture that integrates
into existing culture and new functions as guests dormitory and staff unit
Fig. 439 Design suggestion for Restaurant, Cafeteria souvenir and shop
270
Fig. 440 Design suggestion for Restaurant, Cafeteria souvenir and shop
Fig. 441 Design suggestion for Restaurant, Cafeteria souvenir and shop
271
Fig. 442 Design suggestion for Restaurant, Cafeteria souvenir and shop
Fig. 443 Design suggestions for guest unit in the elephant village and sanctuary 272
Fig. 444 Design suggestions for guest unit in the elephant village and sanctuary
Fig. 445 Structural and construction analysis of guest unit in the elephant village and sanctuary 273
Fig. 446 Structural and construction analysis of guest unit in the elephant village and sanctuary
Fig. 447 Structural and construction analysis of
guest unit in the elephant village and sanctuary 274
Fig. 448 Structural and construction analysis of
guest unit in the elephant village and sanctuary
Fig. 449 Construction analysis of guest unit in the
elephant village and sanctuary 275
Fig. 450 Construction analysis of guest unit in the
elephant village and sanctuary
Fig. 451 Construction analysis for guest unit in the elephant village and sanctuar y 276
Fig. 452 Construction analysis for guest unit in the elephant village and sanctuary
Fig. 453 Design Suggestion for residential unit (home stay) for visitors
277
Fig. 454 Design Suggestion for residential (home stay) unit for visitors
Fig. 455 Design guideline for residential unit (home stay) for visitors
278
Fig. 456 Design guideline for residential unit (home stay) for visitors
Fig. 457 Design guidelines for residential unit (home stay) for visitors 279
Fig. 458 Design guidelines for residential unit (home stay) for visitors
aaaaaaaaThe design suggestion is the result of site study and analysis through eco- cultural design approach which focus on balancing between ecology, cultural, traditional activity and capability to survive in modern life. Shape and forms of Gui s houses and the idea of elephant sanctuary project has also been questionnaires in 120 Gui families in the Baan Taklang village,Tatoom District of Surin Province at the end of the year 2006 which 92 percent almost all agreed with the possibility of proposal and its detail. The further step is how to implement this proposal and integrate into strategies which apply according to both national and local conditions and understanding which is the main content of the Chapter8.
280
Fig. 459 Design guidelines for Gui house and residential unit (home stay) for visitors
Fig. 460 Design guidelines for Gui house and residential unit (home stay) for visitors 281
Fig. 461 Atmosphere of the residential area of Gui elephant village
282
Fig. 462 Atmosphere of the residential area of Gui elephant village
283
Fig. 463 Atmosphere of the residential area of Gui elephant village
284
Fig. 464 Atmosphere of the residential area of Gui elephant village which is comprised with modern facilities and functions
285
Fig. 465 Atmosphere of the Elephant village and Sanctuary Project with San Pakum (! X ) or house of ancestor s spirit at the center of the community
215
CHAPTER 8 CONCLUSION : THE PRESERVATION AND DEVELOPMENT OF ECOLOGY, CULTURE OF ELEPHANTS AND GUI CULTURE
1. Conclusion aaaaaaaaWanderer elephants and mahouts, traditionally Gui, have moved into town for their survival. This is a consequence of deforestation and economic collapse in the north-east of Thailand, especially in Surin where mostly Eucalyptus plantation took place instead of local bamboo and natural forest. One of the main causes is the closing of forestry on the Cambodian border which has driven Gui mahouts to find a new career. This thesis has attempted to address this problem by following these steps of analysis: survey of historical documents and images to understand the place of elephant in the Thai psyche; analysis of the elephant problems from secondary sources and research of the elephant problems; and analysis from survey and interviews. An Elephant Sanctuary is proposed as part of a suite of policies and programs to address the present problem. A design solution has been suggested for an Elephant Sanctuary and Gui house, and a survey conducted to test likely reception of the idea. One of the most important steps is to understand the historical importance of the elephant through the history of Siam, especially from Khmer influence and Gui settlement in Southern Esarn region, in the north-east of Thailand.
2. Three factors that affect the rise and fall of Gui and elephant culture aaaaaaaaFrom secondary studies, it was found that the root of Gui culture is the jasmine rice culture which is the oldest civilization in Esarn or the north-east of Thailand, stretching over more than 4,000 years. The Gui were acclaimed as famed warriors of the Khmer civilization.
286 287 aaaaaaaaIn agriculture, the Gui developed their planting skill until it reached its height at Wang Talu, the junction of the Moon and Che rivers in Surin province. Due to its location, Wang Talu is a very fertile area and ideal for rice. The world Hommali or jasmine rice of Wang Talu is as famous as the Bhasmati rice of Pakistan. Hommali rice here is planted from the original rice genre of a thousand years ago. Apart from having elephant control skill and agricultural skill, Gui also have their own verbal language. Their ethnic pride links to their close society, as the Gui are still among the oldest ethnic groups in Thailand. Many historians acclaimed the Gui as a very polite and peaceful tribe which never invaded anybody. aaaaaaaaThe Gui has a complex relationship with elephants. Traditionally, an adult
Gui man will own one elephant or more. In the past they would hunt for the good featured elephant with which they would live or roam together for the rest of their lives, as a family member. We can see that the Gui s elephant is not just simply an [Asian elephant but a symbol of identity, of a thousand years of culture which is now challenged by the resources- consuming monoculture of globalization. And the process to understand, prolong, and save the Gui s elephant culture must address myth, resource base and contemporary lifestyle. aaaaaaaaMyth is faith in the supernatural. This faith brought the Gui to their customs, skill and knowledge about agriculture and the elephant and also brought them pride to resist capitalist penetration, such as the increasing Eucalyptus plantation and land development which reduces the elephant s food such as bamboo. So the Gui is forced to wander into the town with their elephant. They have chosen this wandering instead of selling and leaving their elephants because of myth and faith which strengthen their ties into their culture. aaaaaaaaResources base is the completeness of resources that strengthens the existence and flourishing of any culture. After the 1960 s the first national economic and social development plan brought radical changes to the resources base of Thailand, with infrastructure, export and tourism development. The Gui is 288 affected heavily both physically and spiritually. Physical degradation of natural resources occurs in both quantity and quality, and the spiritual effect is loss of pride in their culture and identity. To be Mor-Chang who fluently control the elephant through Kacha Sastra is no longer the goal of Gui youngsters. This has led them to work in factories or city life from which they will return home just once in a year. aaaaaaaaContemporary lifestyle is the modern way of life and its beliefs. Contemporary lifestyle has brought to the Gui the consumerism, materialism and western culture which led to radical changes in lifestyle and point of view. Consumerism and materialism have changed the peaceful, simple and humble life and village culture into a more consuming one. The timber house is changed to a
Roman or Spanish style house, the elephant stable is converted to a garage and the paddy field is changed to eucalyptus plantation.
Fig. 466 Diagram of the three factors showing
relationship between myth, contemporary
lifestyle and resources base
289
Dimension of Time
Fig. 467 Vertical diagram of the three factors shows relationship between myth, contemporary lifestyle and resources base through the dimension of time
3. Eco-cultural tourism as a solution and the Elephant Sanctuary Project aaaaaaaaTourism is a major source of income in Thailand, but tourism has also affected the customs and ways of living of local villagers. The idea of an [Elephant Village could assist the situation. Even though the foundation of such a village needs high investment from government, nevertheless the village may sustain itself from tourism income. But the question is whether tourism would either preserve or destroy the traditional customs of the local people. As part of this intervention a strong pilot project, The elephant sanctuary , should be intervened to manage and preserve both cultural and natural resources of this elephant village. 290
Fig. 468 Atmosphere of the residential area of Gui elephant village
aaaaaaaaTo balance economic benefit and preservation of elephant natural-cultural resources, eco-tourism would be the main strategy. The intervened project, the elephant sanctuary, would be a generator and stimulator to strengthen the uniqueness of Baan Taklang village and to promote understanding of the Thai elephant situation nationally and worldwide. aaaaaaaaThe observation of Gui lifestyle and culture has included observation of village form and its genealogy and of dwelling form in that context. Gui dwellings have in the past been unique due to (1) the incorporation of the elephant stable within the house, (2) techniques of climate and comfort control and (3) technologies of construction. Part of this research has been to take these characteristics forward by adapting them to new technologies and to new expectations of [modern living. Accordingly, architectural and landscape solutions to the problem of the Elephant Village and Elephant Sanctuary have been developed, to meet a number of goals: (1) to strengthen Gui identity by building 291 on the three characteristics mentioned above and by adapting the imagery of indigenous traditions; (2) to be clearly and identifiably [modern ; and (3) to be affordable. aaaaaaaaAccordingly, the designs presented in Chapter 6 above are in an important sense a conclusion to research in that they have drawn upon the analyses of lifestyles, technologies and built form and its imagery. However, like all designs, they are also hypotheses for further research in the sense that they are there to be tested. The ultimate test, of course, is to have them built and then to observe their levels of acceptance and use and the ways in which they are modified over time. That has not been possible in the limits of the present research. Instead, the designs were presented as hypothesized solution to what is arguably the most significant group of stakeholders in the idea, namely the Gui villagers themselves. From the interviews of some 120 households of Baan Taklang village, 92 percent agreed with the project, while 8 percent do not agree and believe that the proposal could not sustainably improve the situation. With its integration of both physical and spiritual dimensions of the culture - San Pakum
(house of the spirits of ancestors), elephant stables, granaries, paddy fields, etc - the project was seen to be sensitive to villagers needs. Its potential for generating home- stays and other sources of income was also seen. aaaaaaaaHowever, such a positive response does not guarantee practical community acceptance, and it is likely that many Gui would continue to depart the village regardless of the qualities of its redevelopment. On the other hand, villagers who had previously departed would hopefully be enticed to return. Other policies will surely be necessary to guarantee the viability of eco-cultural tourism in the north-east, and the Elephant Village would need to be linked to other eco-cultural resources of the region in system of tourist routes and programs. aaaaaaaaA clue to these tourisms routes and programs emerges from the earlier analysis of chapter 3. The Gui and elephant culture at the Surin region is intimately linked to the progress and decline of the Khmer empire and its interfaces with Sokhothai and Ayutthaya. Indeed, this is the genealogy of Gui culture. The north{ east, 292 however, is resplendent with the monuments, ruins and traces of this history. Accordingly, the Elephant Village can be linked in to a wider interpretation and depiction of Khmer-Siamese-Gui-elephant history. While not attempting to rival Siem Reip and Angkor, the North-east Eco - cultural Tourism Trial would be complementary and alternative to it.
4. A concluding remark aaaaaaaaThe present author has been an active advocate of Gui and elephant culture over many years. The dissertation is therefore a product of strong personal commitment but it is also, in an important sense, merely one step in an ongoing struggle. The question emerging from the dissertation relates to the viability of the solution advocated here { the Elephant Village and the Elephant Sanctuary. It is acknowledged but it has not been possible to rigorously test this viability in the course of the dissertation research. aaaaaaaaThe next step in this overall project must be to convince both government and private-sector entrepreneurs that, in a world of increasing affluence and mobility, the Elephant Village and Elephant Sanctuary scheme has the potential to become sustainable in the short term and, further, that in the longer term it can help generate economic growth in its wider region. aaaaaaaaTo reiterate, that broader economic growth could be brought forward by a vigorously pursued program to link eco-cultural tourism to resources of Khmer monuments and traces, the long history of Khmer- Siamese struggles, the role of the elephant in that history, and the present culture of the Gui and their elephants. For the tourists, history can become part of the living present. What is most immediately needed is government vision and commitment. The final goal must be that the elephant and Gui should be acclaimed as one of the country s cultural ambassadors that announces the cultural diversity of Siam to the world and that the Gui and elephants can adapt to a new way of life which integrates myth, resource base and contemporary lifestyle, through activities and community that can lead to 293 learning and understanding of the culture of Gui and elephants in Thai society. When the public, especially Thais, starts to realize this importance, the future of the Gui s elephant will be brightened and the elephant s problems will be solved correctly. This is the final task to strengthen the culture of elephant and Gui and to let them shine their great cultural value.
293
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Tachard, Guy, A Relation of a Voyage to Siam (reprint by White Orchid Press, Bangkok, 1981) * '. * ! 4 4 : '% . @ + ! , ' = . : # * = ! *, 2523. # . '% 1 . : @ (! = ' ' !), 2544. *, ` . ( ! /1 4 $ 8 3* " ! 8 ' $ . 2534. ' $ ( % . * : < = " \ , 2536. 3* .+ @ * 13 ( 2536) : 79. [ !' * \ ?. ( * $3* $ 8 3* " ! 8 ' $ .+ ¡ * ` * 32 (10 !` 2528) : 28-29.
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17. & ' '. 3* $ * 4* * .+ " 5 ( 2532) : 49.
[ . /) 3 ! 5 (! 3* .+ \] 12
( 2530) : 92-101. * * . < %/ ! U 85 $ 3* /1 !$ < $.+ " ( 2532) : 27-36.
5 $ ( * $3* /1 ( 4 .+ " ( 2531) : 54-59. [ ?. ' $ 51 3* * 5 .+ . . . 34 ( 2537 : 48-64. > @ = ( $ ). 8 (! 3/) * /1 * $4 .+ ( 2531) : 64-68.
* * . " $ " * 3* ! ! .+ # * (11 ? =* 2538) : 2. . * 3* * ' * =4 8 $ 4! .+ # * (9 ? =* 2538) : 1. . / 4! .+ # * (12 ? =* 2538) : 5. $8 $ 8 3* /1 ' $ .+ >< @ * (18 2513) : 4. 3* * 8* 4(4* $ 1 =.+ * (11 ? =* 2538) : 26. 305
3* .+ ~ ¡ (23 2527) : 1, 14. 3* " $ .+ >< @ * (11 2513) : 2. 3* 18 35 4 / 8 $ (! $ /1 * .+ >< @ * (18 2513) : 20. < * ? . $ * 3* " ! 8 ' $ ( 5 .+ @ (6 !` 2527) : 11. * + * ' > . 4 8 3 ! (! 3 * /1 * $ < J 4 5 ' $ .+ @ (21 2529) : 5. ?; / ; % + <. /) 3* 3 ! ( * $4 ! %/ * " 3* X 3 /1$ $.+ ! * (17 2519) : 8, 10. 16 ` " 8 $ 8 3* 2 * ' $ ! ! #$ '8 $* $* ( $.+ ! *
(24 !` 2519) : 8, 10. X ( $ ). " $$ /1 3* 8 35 2 ( ( * $4 .+ ¡
(27 ? =* 2538) : 30. [ ` / . "Z1 ...3 ! (! ( ( * $3* .+ # * (11
2537) : 9.
[ !' * \ ?$ %< * ? . 8 3* " ! 8 ' $ 8 1! .+ * (3 !` 2528) : 2, 7.
;*. *' . 3* 3* 3* ...! ! $3/1 * 5 ( ?.+ ¡ (2 2515) : 12. ; % ( $ ). * ! 8 : ! $ 4! .+ ¡ (7 " 2535) : 12. * ! 8 : 3* ! 3* ! 3* ! $2"3* * 5 .+( ¡ (16 ? =* 2538) : 11. 1 3(! / $-24* * < 4 8 * ( * !.+ @ (31 " 2530) : 1, 2. ; = ( $ ). * 3* * ' .+ ~ ¡ (11 ? =* 2538) : 11. 0( 4 $ U 3@ * * $ 5 + # * (6 ? =* 2537) : 1, 2. 306
* ' & . <51 $3* ! $* $ 8 $' 0 * 5$2 * 51 5 " $ + * (13 2536) : 5. * * ? % . 3* 5 ' $ \ " Q$4 $ $ /1 ( $.+ @ (22 !` 2535) : 12. * 5 ' $ * 4(3* 0($.+ ~ ¡ (12 2536) : 1, 17. < 3* ( 2$ . " $ 8Q /4? ! ?.+ @ (22 ? =* 2538) : 29, 32. = $ /) 3* 4! J $' ' .+ = ` (5 !` 2537) : 2. ? ? . 3* 05 ! % ! 51 3 3 4 .+ = ` (27 " 2538) : 8.
. 3* ' $ ! /1 5 (.+ # * (4 2537) : 3.
' % Q QX . ( * $3* ! /1" 8 (.+ @ (10 2537) : 28.
? ; ! % . 8 3* 8 8 ... /1 ' $ .+ (16 !` 2528) : 9, 11.
= $ 3* ! $$/)2 * 5
3* (...+ # * (28 !` 2536) : 20. ' $ 451$4 ! ( ( !.+/1 >< @ * (20 !` 2513) : 4, 8. ? . ( 3' 3$ /) 3* ! * 0($8 $.+ @ (22 ? =* 2538) : 29, 32. * $ 3* 8 $2$ ' <.+ * (8 ? =* 2538) : 32. . ! =/ ( $ /) 3* $ .+/1 = ` (7 ? =* 2538) : 29, 32.
* \ . $ ! ! 3* X (Elephant maximus Linnaeus, 1758) 2$ 4 < $% ' 4! X *! * " ! 8 ' % $/ 4 .+ =* ' > @" ~ ! *, 2536.
%/ . * 3* /1 <$/ 8" ! 8< $ / '% .+ =* X #' " ! , 2525. #* ] $ /) 3* 3 ! ! " ! 8 ' $ + X % X
= ! ,* 2538
^ [ (http://www.elephantalliancethailand.com) (http://www.surinrelations.org/mcontents/marticle.php?headtitle=mcontents&id= 112327) (http://www.sac.or.th/database/ethnic/kui.html) (http://www.surinrelations.org/mcontents/marticle.php?headtitle=mcontents&id= 112327) (http://www.elephantalliancethailand.com) http://www.sac.or.th/database/ethnic/kui/html
322
Glossaries
Baan-Taklang A very original and old elephant village inhabited by Gui or (' ) Suay , located in tumbon Krapo, Tatoom district in Surin province. Chang (@ ) An elephant. Cheauk { Pakum Holy vine or lasso made of buffalo leather for hunting and ( @ X ) controlling wild elephants. Gui or Suay An original tribe in Surin, southern-Esarn area of ( < , + ) Thailand, with expertise in elephant hunting since the early formation of the Siam state..
Hatti-Rattana The great fortunate talismans belonged to the king in ( X) Ayutthaya period; white elephant is one of the Hatti-Rattana.
IUCN International Union for Conservation for Nature Kacha- sastra The knowledge and all truth on elephant
( @! )*
Kum-loueng-pued The lead elephant hunter, always the most senior and most ( ) capable in the group.
Kalum-pued Rituals that hunting companions must strictly follow during the ( X ) hunting. Kum-luang ( ) Hunting teacher Kanai (> ) Thai word naming female elephant Mor-chang ( @ ) Elephant hunting master. OTOP One Tumbon One Product, a government policy to support and promote local production Plai ( ) Thai word calling male elephant. Pae-kan-kluay An elephant with very good features according to traditional (% ) Thai beliefs. 323
Pee-pakum (" X ) Spirit of elephant hunter. Pone-chang (# @ ) Hunting elephants. Pasa ( X X) A spiritual cleaning ritual, to keep the sacred buffalo leather rope on the family s holy shelf. San-pakum A spirit house of the elephant hunting master. There are sacred (! X ) hunting instruments inside. The house is always located at the core of the Gui s village. Saniad ( )" An elephant with unfortunate features according to traditional Thai beliefs. Sidor ( " ) Thai word calling male elephant with no ivory. SME Small and medium enterprise, a government policy to support
and promote local production Tok-mun ( ) Elephant in musth, oil on forehead.
Yuttha-Hatti The fighting on elephant s back,only to performed by the king ( = )" of each army.
324
Autobiography
Name Surname Mr. Pattrapon Vetayasuporn
Permanent Address 1 Soi Prachasongklor 12, Prachasongklor Road, Dindang , Bangkok 10400 , Thailand
Contact Address Faculty oF Architecture, Silpakorn University , Wang tha phra, Phranakorn District , Bangkok 10200
Educational Background Bachelor of Architecture (2nd Class Honours), Silpakorn University, Thailand
Master of Science (Msc. Regional Planning), R.G.I.T.,
Aberdeen University, Aberdeen, Scotland, UK
Academic and Administrative Experiences - 2003-2007 Assistant to the President for Administration, Wang Tha Pra
Campus, Silpakorn University
- 2000-2003 Assistant to the Dean for Sutdent Affairs, Faculty of Architecture, Silpakorn University
- 1999-2000 Assistant to the President for Planning and Development, Silpakorn University - Since 1999 President and founder of Kha { Cha Gallery (Art gallery for orphan and homeless Children) - 1997 Via President and Co { Founder of the Friends of Asian Elephant Foundation. - 1996-1998 Vice Secretariat of Department of Architecture, Faculty of Architecture, Silpakorn University
Selective Consultancy Services - Consultant of [Chai Patana Foundation under the king patronage 325
Project Architec, and Site planner - 2006 { 1995, Project Architect and site planner for 126 buildings and complexes - 1999, Silpakorn University, Cha { Am Campus, Petchaburi Province - 1998, Mae Joe University, La { Mae Campus, Chum Porn Province - 1998 { 1995, site planner, 4 large scale Housing Projects
Selective Publications - Site { Planning techniques , Division Planning and Development, Silpakorn University, July, 2000 (in Thais) - Green Architect / Sustainable Development , ASA. Journal, August, 1995 (in Thais)