Father’s Rice

www.m-culture.go.th Ministry of Culture of Ministry Tel. 0 2422 8853-8 Call Center 1765 Center Call 8853-8 2422 0 Tel. 666 Borommaratchachonnani Road, Bang Bamru, Bang Phlat, Bangkok 10700 Bangkok Phlat, Bang Bamru, Bang Road, Borommaratchachonnani 666 FATHER’S RICE

In Honour of His Majesty the King On the auspicious occasion of the Diamond Jubilee of the King’s Coronation, May 5th, 2010

Published by the Ministry of Culture His Majesty King Bhumibol Adulyadej sitting on the Royal Palanquin _ Ratchayarn Puttarn Thong, flanked on both sides by officers in charge conveying a couple of Royal Swords in the grand procession, May 5th, 1950. His Majesty King Bhumibol Adulyadej addressing His primary royal command “We will reign with righteousness for the common good of the Siamese people.”, pouring lustral water into a vessel and vowing to perform His duties according to the Ten Virtues at Paisarntaksin Throne Hall. His Majesty the King graciously sowing paddy seeds into the experimental field at Chitralada, Dusit Palace. “Rice has to be cultivated because in 20 years the population will rise up to 80 million. Rice will not be sufficient, if rice farming continuously declines in number. Then we have to import rice from abroad. What for? Thai people must not give up. Thai people have to have rice. Even if rice cultivated in Thailand is not as good as that in the foreign countries, we have to cultivate it anyway…”

The royal address by His Majesty King Bhumibol on His visit to the project at Kok Ku Wae, Narathiwat Province, 1993. 6 F A T H E R’ S R I C E

M e s s a g e

The year 2010 marks an auspicious occasion for the Thai people as the Diamond Jubilee of the King’s Coronation. When officially ascending the throne on May 5th, 1950, the King announced publicly his primary royal command: “We will reign with righteousness for the common good of the Siamese people.” The King is the centre of spiritual unity for all Thais throughout the Kingdom, as evident in that, through his reign, he has dedicated himself to magnanimous tasks for the well-being and the benefit of his citizenry. On this auspicious occasion as well as the Royal Ploughing Ceremony, the Ministry of Culture has produced a publication of “Khao Khong Por” and “Father’s Rice”, the Thai and English versions to be part of the celebrations. “Rice”, the root of Thai culture, has been one of the four fundamental needs relating closely to the Thai way of life for a long time. Having realized the importance of the Thai farmers, whose main occupation is to grow rice, the Thai monarch consistently bestowed support and advice to the farmers and commanded the Royal Ploughing Ceremony to be undertaken. During the reign of F A T H E R’ S R I C E 7

His Majesty King Bhumibol Adulyadej, the present monarch, the Royal Ploughing Ceremony has been revived and modified for the suitability of the period, and was decreed to be an auspicious ceremony that rendered spiritual support to the Thai farmers. The Ministry of Culture fully hopes that the book “Khao Khong Por” or “Father’s Rice” will be of knowledge for the Thai people to learn and realize the advantage, value and significance of rice, and that, most of all, it will enable them to truly comprehend the words “Khao Khong Por” or “Father’s Rice” with profound gratitude and respect to the great compassion and kindness of the King as the “Father of the Land”.

Teera Slukpetch Minister of Culture 8 F A T H E R’ S R I C E

F o r e w o r d

…Sukhothai, the city of abundant prosperity _ fish in the waters, rice in the fields…These words were recorded on inscription no.1 by King Ramkhamhaeng the Great and are well-remembered by heart by most Thai people, reflecting the Thai way of life and the prosperity of the land. “Rice”, a one-syllable word, is the cultural root that mirrors the Thai way of life in multi-dimensions as seen in ceremonies, traditions, rites, rituals, beliefs, etc., namely: the ploughing ceremony, the blessing rites and rituals to Mae Phosop _ the rice goddess, or to the spirit of rice, including the feline procession begging for rain, the fire rockets, folk games and plays, the sickle dance and farmers’ dance, for instance. On this momentous occasion of the Diamond Jubilee of the King’s Coronation, the government has confided agencies from both the official and private sectors to organize activities and celebrations humbly dedicated to the King’s honour. As a testament of profound gratitude, the Ministry of Culture has produced 2 books: “Khao Khong Por”, the Thai version written by Ms.Wimolphun Pitathawatchai who kindly allowed a reprint of the text, and “Father’s Rice”, the English version translated by Ms.Khanittha Boonpan. The content of the book gives F A T H E R’ S R I C E 9

an account of Thai rice from the past through to the present in a well-written and an easy-to-read style. Important to the story is the reflection of the King’s tasks and his earnest compassion for the Thai farmers, as the backbone of the nation, to whom the King has conferred morale, concern, support and advice until ultimately came the birth of “Khao Khong Por” or “Father’s Rice”. On behalf of the Ministry of Culture, I would like to convey my thanks to both the writer and the translator of the book on this occasion. I do hope that the book “Khao Khong Por” or “Father’s Rice” will not only make known the King’s great honour to the public far and wide, inside and outside the country, but also enable the Thai people to feel a sense of pride and gratefulness under the patronage of the great righteous King.

Vira Rojpojchanarat Permanent Secretary for Culture 10 F A T H E R’ S R I C E

R e m a r k f r o m t h e A u t h o r

It is a great pleasure that the Ministry of Culture will reprint the book “Khao Khong Por”, and a well-translated volume of its English version by Ms.Khanittha Boonpan, one of the quality translators of Thailand, with purpose of celebrating the auspicious occasion of the Diamond Jubilee of the King’s Coronation in May this year. “Khao Khong Por” relates the history of rice in Thailand, as well as cultural beliefs and the relationship between the institution of the monarchy and Thai farmers, inwhich the King is regarded as the centre to uphold and unite the Thai way of life, the spirit of Thai people, and Thai society from falling apart. To the readers, the story also imparts a knowledge of Thai rice and Thai farmers under the patronage of the great righteous King, whose generosity is bountiful metaphorically as “the Spirit of Rice and the Spirit of the Land”, and as the foundation and ultimate goal of life for all Thais. As the author of the book, I felt overwhelmed and proud when informed that the Ministry of Culture had recognized the value of the book and would make a reprint of it on this significant occasion from which will bring joy and happiness to all Thais throughout the nation.

Wimolphun Pitathawatchai F A T H E R’ S R I C E 11

R e m a r k f r o m t h e T r a n s l a t o r

“Father’s Rice” was translated from “Khao Khong Por” written by Wimolphun Pitathawatchai. “Khao Khong Por”, the Thai edition was first published in 2006. When I was given the book by the author, I read and finished it in a short period of time. I found the story very interesting and astonishing, including the history of rice, rice culture, and rice and the Thai monarchy, especially the projects about rice and the new theory initiated by His Majesty King Bhumibol Adulyadej, that encouraged me to begin my own small project based on that theory. Having finished reading, and with the author’s permission, I began my translation of the book. I had to study and research for the accuracy and equivalence in English terms and expressions to make my translation true to the original text and comparable in terms of content. I added some explanations to my translation in order that the non-Thai readers would understand the most clearly. I deeply appreciated when I learned that “Father’s Rice” will be published by the Ministry of Culture. I, therefore, would like to extend my earnest appreciation to the Ministry of Culture and to Mr.Vira Rojpojchanarat, the Permanent Secretary of the Ministry of Culture for making the book “Father’s Rice” possible and available to the public. I hope that this book, more or less, will be of knowledge and benefit for literary enthusiasts, translators as well as for readers both Thai and foreign alike.

Khanittha Boonpan 12 F A T H E R’ S R I C E

P r e f a c e

“Father’s Rice” is an important book that Thai people, regardless to sex and age, should read in order to appreciate the magnanimous tasks of the King, whose compassion and generosity umbrella Thai farmers as well as Thai people at all levels. The readers will learn from this book the history of rice and its legends around the globe including Thailand, aside from the story of rice strains, rice farmers, rice selling, Thai food and desserts made from rice along with its nutritional value. Rice was not only the main nourishment for Thai people in earlier days, but also their lives and culture. Thai people perform both official and unofficial rites and rituals, as a contribution to rice, from the time before the rice planting begins through to when rice is growing until the harvest’s end. In each step of rite and ritual performance, the will-to-do is to express gratitude to rice, deities, ancestors, land and water, as well as animals and tools used in their farms. Nature, rites and rituals, however, could not always provide prosperity and abundant crops. And the eco-socio capitalist system made it worse in their suffering, as if rice enabled those who did not do rice farming get richer, while most of the farmers have to buy rice for consumption and carry debt that will never be paid off all their lives. Having witnessed all those problems, His Majesty the King tried to solve them by all meritorious means. For instance, He commanded the Royal Ploughing Ceremony to be undertaken, according to the ancient tradition, allowed agricultural academics to experiment rice planting in the compound of the Chitralada Palace, and bestowed paddy seeds to be used in the ceremony which were considered as the spirit of rice to farmers throughout the country. He initiated a number of royal projects beneficial to agriculture as a whole, as can be seen in the projects of water source management and artificial F A T H E R’ S R I C E 13

rain, and the projects that directly assist rice farmers, such as the Royally Initiated Rice Mill, the Cattle Bank, the Royally Initiated Co-operative Development, the Rice Bank and the New Theory for well-being and self-sufficiency. No matter how much investment and effort, physically and spiritually, was spent, the achievement seemed to be far reaching. If Thai people did not yet realize the worth and the cost of rice, preferring to eat already precooked products and still wasting their food, favouring concocted tastes rather than the true value, the over made-up food products would not only decrease nutritional value, but also destroy the consuming culture and the Thai way of life. The book “Father’s Rice” gives the knowledge of rice, and reminds Thai people of their root and the blood, flesh and spirit of their forefathers from the past through to the present. Likewise, it suggests how we should consume rice. Most importantly, the King’s compassion and generosity gave birth to thousands of projects which encouraged farmers, in terms of strength and spiritual support, to use their intellect in producing a good and abundant crop, while also providing a complete value and safety for their families, environment and rice consumers. If rice is sold, it will gain a good price, and it is the farmers who will earn a fair income. “Father” has taken good care of farmers and His people. Whenever we eat rice, whether it be glutineous or non-glutineous rice, husked rice, red rice, polished white rice or even already precooked rice, we should remember in our hearts the King’s great compassion and generosity, and that the rice we eat is “Father’s Rice”.

Dr.Sumet Tantivejchakul The Chairman of the Board of the Thai Rice Foundation under the King’s patronage. 14 F A T H E R’ S R I C E F A T H E R’ S R I C E 15

C o n t e n t s

1. “Red Rice and Hot Curry” 17 The “Red Rice and Hot Curry” Is Best Known by Its Life-Nourishing Merit. 2. Rice of the Land 25 3. The Merit of Rice 35 4. The Magic of Rice 43 5. Rice and the Thai Monarch 53 6. Thai Royal Ploughing Ceremony 61 7. Thai Farmers’ Spirit of Life 71 8. The Spirit of Rice and the Spirit of the Land 81 9. The Paddy Field - Spirit of the Field 89 10. The Auspicious Species of Rice 99 11. Royal Rain 111 12. Co-operative - The Rice Bank 117 13. The Cattle Bank 127 14. The New Theory of Agriculture-Adequacy and Sufficiency 135 15. Father’s Rice 143 16 F A T H E R’ S R I C E F A T H E R’ S R I C E 17

“Red Rice and Hot Curry” The “Red Rice and Hot Curry” Is Best Known by Its Life-Nourishing Merit.1

ike other children nowadays, I dislike eating rice. I prefer Lto have fast food, like pizza, hamburgers, sandwiches, hotdogs and bread. However, I have to put up with eating rice at every meal. My father must have noticed my attitude of being fed up with eating rice for a long time, as one day he told me “You must eat your rice.” 18 F A T H E R’ S R I C E

My father remarked that our land is a land of plenty, a rice-bowl. Our Thai ancestors have planted and eaten rice since the time of their forefathers. Rice is a typical nourishment of this land that heaven has bestowed upon us. Thai people have become what they are, and so have their nation and their country, because of rice. Metaphorically, rice is a milky stream that nourishes every Thai generation, the same as a mother nourishes her child. F A T H E R’ S R I C E 19

“Do you know,” asked my father, “that Thai sovereigns in the old days ploughed the fields and planted rice paddies? Even today the present monarch still does, and he eats rice just as Thai folks do.” 20 F A T H E R’ S R I C E

Prehistoric colour painting at Pha Mon Noi, Ban Pha Takum, Kong Jiam, Ubon Ratchathani shows farming methods, which may relate to a ritual performed to bring about fertility. My father began telling the story about rice. Rice is a food of culture, a symbol of civilization for mankind. The first rice stalks originated in Asia. The first people to cultivate rice were the Asian race _ the Chinese. In the tropical region of South-East Asia, notably in Thailand and Myanmar, rice has been cultivated for over ten thousand years. F A T H E R’ S R I C E 21

The civilization of mankind began 4 to 5 million years ago, at one and the same time as the beginning of rice cultivation. Man has long consumed rice as a main staple since then, especially in Asia. Among Asian races, there are a number of legends and folk-tales associated with rice, signifying its crucial role. Asian people worship rice as if it were a divine gift from heaven. Particularly for Thais, rice is very essential to life. 22 F A T H E R’ S R I C E

Evidence points out that Thai people-the Siamese- have been planting rice for more than five million years. Rice was their spirit and soul. And their culture, traditions and beliefs all derived from it. Thai people had cultivated and consumed glutinous rice from earlier days. They began growing and eating non-glutinous rice in the late Ayutthaya Period, due to commercial and cultural exchange with India. This is when non-glutinous rice, a new species, was introduced from India. From then onward, rice to the Thai people could be either non- glutinous or glutinous. Thais eat rice as a main staple. They also use both types of rice to make a variety of desserts. Currently, more than half of the population of the world consume rice, and more than 80 percent of the Thai population eat rice as their main staple everyday. Thais eat rice 3 meals a day, approximately 130 kilogrammes per person annually. Roughly 70 percent of the Thai population are rice farmers, working in the largest area of the country of about 60 million rai (rai : a measurement of land equal to 1,600 square metres). They work so exhaustedly hard with their backs to F A T H E R’ S R I C E 23

the sky and faces to the soil to grow rice crops for their countrymen of more than 60 million. To be Thai is to forget not the merit of rice, my father had reminded me, and to remember the old Thai saying “Not knowing the merit of red rice and hot curry”. In other words, the “red rice and hot curry” is best known by its life- nourishing merit. Having listened to what he said, I sat stunned and speechless. 24 F A T H E R’ S R I C E F A T H E R’ S R I C E 25

Rice Riceof theof the Land Land2

y father held rice grains in his palm and scattered them beforeM me so that I could see the grains of ivory colour, polished and gleaming. “Pay respect to them,” said he. I followed his words, still stunned. “Pay respect to Mae Phosop. She is the goddess and the protector of rice,” my father added. 26 F A T H E R’ S R I C E

According to Thai folklore, rice was given to man by a deity, a hermit and Mae Phosop. My father then recited a folk-tale relating to rice. The story amused me when it came to the part about the wish of a deity who sacrificed herself as a taan, an offering in the form of rice to feed human creatures, and the hermit who was the first to eat it. The rice introduced by the hermit to man genuinely came from the flesh and blood of Mae Phosop, who sacrificed F A T H E R’ S R I C E 27

Goddess and God of Rice (From a handbook made from Khoi paper inwhich the instructions of how to earn a living of Southern people were written, 1992) her own body as an offering as food for man. Mae Phosop, the rice goddess, is therefore similar to a mother who feeds her child with her milk. Legend also has it that rice grows naturally in the wild. Its grains are as big as melons or coconuts, and have wings to fly. When ripe, the grains fly to the mill house, without any harvesting labour. 28 F A T H E R’ S R I C E F A T H E R’ S R I C E 29

My father said the legends and folk-tales told by him related to tradtional beliefs, or rites and rituals in relation to Thai rice. A sovereign, according to the beliefs of Thai people, is the Lord of Life, Lord of the Land and Lord of the Paddy Fields in the whole Kingdom. Each Thai monarch has also been a patron who supported rice cultivation and Thai-Siamese farmers throughout history. 30 F A T H E R’ S R I C E

From the perspective of botanical studies, there are species of rice growing wildly in nature. Man selected some of those species, cultivated and developed them by selectively breeding different species until he got new strains, best adapted to the environment and suitable to the taste and satisfaction of the locals in each region. Presumably, there are hundreds of thousands of rice species consumed around the world. In Thailand alone, the species of rice for consumption number greater than six thousand. The Thai rice species Pin Kaew came to worldwide fame when it received first place for the best rice species from the Rice World Contest in 1932. My father said that Pin Kaew is the Na Suan species _ the species of rice that grows abudantly well in lowland soil. Its husk is beautiful and oval in shape, clean and polished, with no difference from those that my father had scattered in front of me. F A T H E R’ S R I C E 31

F a r m e r ’ s C a l e n d a r

MAY MAY IS THE BEGINNING OF THE RICE GROWING JUNE JUNE SEASON : FARMERS GET READY FOR ITS RICE CULTIVATION BEGINS; RICE SEEDS ARE SOWN A RICE FARMING BY TRANSPLANTING METHOD ALSO CULTIVATION. PADDY FIELDS ARE PLOUGHED AND FOR A DIRECT SEEDING METHOD. HOMAGE IS PAID BEGINS. SEEDLINGS ARE TRANSPLANTED TO RICE SEEDS ARE PLANTED TO PRODUCE RICE TO THE RICE GODDESS. PREPARED PADDY FIELD. SEEDLINGS. MANY FARMING RITES ARE PERFORMED.

OCTOBER JULY - AUGUST SEPTEMBER THE RICE CONTINUES TO RIPE. THE FARMERS WELCOME THE GROWING RICE IS CULTIVATED. WEEDS ARE THE RICE BEGINS TO RIPEN. WEEDS STILL HAVE TO THIS WITH MANY FOLK RITES : HOMAGE IS PAID TO THE PULLED AND FERTILIZER APPLIED. BE DESTROYED. SOME MERIT-MAKING CEREMONIES RICE GODDESS BY OFFERRING HER FOOD AND FLOWERS ARE PERFORMED. AND PLACING A STICK WITH A PIECE OF RED CLOTH ON IT AT THE EDGE OF THE PADDY FIELDS. 32 F A T H E R’ S R I C E

Today, the Pin Kaew species has been long lost through natural catastrophes; but the rice species named khao hom mali, or perfumed jasmine rice, has taken its place and become known to the world as Thai rice. The species of white jasmine rice or the perfumed jasmine of Thailand is now popular to all consumers in Thailand and abroad. It is the most highly demanded rice in the world market due to its status as the highest quality rice. For more than two decades, Thailand has reigned continuously as the number one rice exporters in the world. Rice from Thailand is now permeating its aroma throughout the globe. Thus, rice has a remarkable beneficence to the country as well as to the Thai people. My father instructed me once again to pay respect to the rice of the land and to Mae Phosop, the rice goddess. This time I did as I was told without hesitation. F A T H E R’ S R I C E 33

NOVEMBER DECEMBER - JANUARY DECEMBER - JANUARY THE HARVEST SEASON IS NEAR. A SMALL BUNCH THE RICE IS READY TO BE HARVESTED, FARMERS JOIN THE RICE IS READY TO BE HARVESTED, FARMERS JOIN OF RICE IS CUT AND BROUGHT INTO THE HOME AS TOGETHER TO HARVEST THE RICE SOME FOLK DANCE TOGETHER TO HARVEST THE RICE SOME FOLK DANCE A SYMBOL OF WELCOME BEFORE HARVESTING. ARE PERFORMED TO HONOR THIS JOYFUL TIME. ARE PERFORMED TO HONOR THIS JOYFUL TIME.

FEBRUARY MARCH APRIL THE HARVESTED RICE IS TAKEN TO BE THRESHED THE HARVEST SEASON IS OVER. SOMETIMES PADDY THE BEST RICE HAS BEEN SAVED FOR THE NEXT AND THEN IS KEPT IN A BARN. SILO OR FIELDS ARE FERTILIZED BY PLANTING HOUSEHOLD PLANTING SEASON. ENOUGH RICE IS KEPT FOR THE STOREHOUSE. GARDENS IN THEM. FARM FAMILIES HAVE TIME FAMILY AND THE REST IS SOLD. FOR TEXTILE WEAVING OR BASKETRY.

34 F A T H E R’ S R I C E F A T H E R’ S R I C E 35

The TheMerit Merit of of Rice Rice3

ne day my father showed me a picture of farmers performingO a homage rite to the vast expanses of stretching fields of golden rice ears, saying, “Farmers always pay respect to rice to remind themselves of its grand merit.” Rice is very beneficial to all of us. Rice not only nourishes Thai people, filling their stomachs and bringing prosperity to them for so long, but is also a preserved foodstuff, the root of national security as well as signifying the economic progress of the country. 36 F A T H E R’ S R I C E

“Do you know rice has saved our nation?” asked my father. How? I wondered. My father went on to retrace the story of rice trading between Thailand and foreign countries reaching back to the time of Sukhothai through the periods of Ayutthaya, Thonburi, Rattanakosin and modern Bangkok, and how rice has incessantly been an important exportation of the country. My father’s vivid picture portrayed a clear image of rice barges crowded on a large river, and small and tiny boats cruising along rivers and canals, all loaded with rice. F A T H E R’ S R I C E 37

Thailand is the land of fertility and granary, for rice is everywhere. In the rainy season, the whole land would be covered with the greenery of rice paddies, and when the cool season came, all the green would turn into golden rice meadows. 38 F A T H E R’ S R I C E

And people plant rice everywhere in this land. It seems as if rice is a treasure that heaven and earth had bestowed upon Thai people. In the old days, Thai farmers planted rice paddies with their own hands; buffaloes and oxen helped them to plough their land. Farmers used their strength and sweat to grind rice husks with a mortar and pestle. Today the old ways have been replaced by iron buffaloes, engines and huge modern mill houses. Rice has brought prosperity to Thai society and the country continuously. F A T H E R’ S R I C E 39

The reign of King Mongkut, or Rama IV, was considered to be one of the golden ages of rice trading for the then Siam, marking the inception of a change from sufficient production for self-consumption and for one’s own family to production which tended to be for economic commerce. It is evident that trade between Thailand and abroad has become more prosperous than it had ever been before. The number of Thai exported goods that are demanded the most by foreign countries are, namely: sugar, teak, lead, rubber and rice. The more rice can be sold to foreigners, the greater the price it will earn. This marks the first step of economic elevation for Thai cultivators. 40 F A T H E R’ S R I C E

Rice has become the most important Thai export, and a crucial factor in times of war. When the world war broke out, rice helped save Thai people during dire times. The Second World War brought about a situation of famine and starvation in the largest parts of the world, where people were hungry and wanted rice. But Thailand and Thai people never ran short of rice. At the end of the war, Thailand was aligned on the side of the defeated, due to Thailand’s friendship with Japan. The Allied Powers, who had won the war, forced Thailand to pay war debt in Thai rice. Thailand was required to send 1.5 million tons of rice annually to indemnify the war debt. F A T H E R’ S R I C E 41

Apart from nourishing Thais through their ordeals of survival, starvation and raging war, Thai rice saved the nation from being vanquished. Hardship was less of a struggle, and Thai people were saved from a doomed destiny during the war years, thanks to rice. Thank goodness for rice! Today Thai rice is exported to as many as 173 countries around the world, and brings an income of almost 80 billion Baht to the country annually. Of all exportation income, no less than 50 percent of it comes from selling rice. When my father finished his story, he held up his hands in every direction to pay respect to rice. 42 F A T H E R’ S R I C E F A T H E R’ S R I C E 43

The Magic of Rice The Magic of Rice4

oday my father brought a variety of desserts back home, allT of which were Thai desserts. Thai desserts are made using either glutinous or non-glutinous rice according to the processes of old Thai wisdom and intellect. We, therefore, have had plenty of Thai food and desserts to eat until today. Flour is made from rice by way of grinding milled and fragmented rice grains to a fine powder. The powder, or rice flour, is then mixed together with coconut sugar and coconut milk. Occasionally fruits and nuts are added. The ways of cooking desserts are as numerous as the desserts produced. 44 F A T H E R’ S R I C E

My father cited examples of desserts made from rice flour: khanom-taan (steamed flour mixed with fruit of palm), khanom-kluay (flour mixed with banana), khanom-sod-sai (assortment of stuffings). He also described those that are made from glutinous rice, such as : khao-tom-mud (fried before steamed glutinous rice in banana leafs), khao-neo-piag (boiled glutineous rice with sugar and coconut milk), khao- neo-tad (dried and cooked glutineous rice with sugar) and khao-neo-mune (steamed and stirred glutineous rice in coconut milk). Kuay-tiew (noodles), sen-mee (vermicelli noodles), kuay-jab (flat short rolled noodles), khanom-jeen (boiled vermicelli noodles) are all noodle products made from rice flour. F A T H E R’ S R I C E 45

My father said that processing rice is a typical Thai way of food preservation. In those days, when one set out for a long journey or went to war, banana leaf parcels of khao-tak (dried rice crackers), khao-tou (dried and ground rice sweetened), khao-mao (popped rice) were put in thei, a purse tied around the waist, which could be long kept for meals along the way. The magic of rice that the elder Thai people used in making 46 F A T H E R’ S R I C E

desserts by means of adaptation has been passed on from generation to generation, and up to now is still plentliful. Examples can be seen in the desserts which eggs are the main ingredient: some influenced by westerners, as in tong-yod (eggdrops sweets) or khanom-mo-kaeng (custard pudding), while others were influenced by the Chinese, such as khanom- jan-up and khanom-pia (Chinese cakes), and still others were made from mixing rice flour with another kind of flour, such as tapioca, resulting in a delicious dessert called khanom-chun (steamed layered cake). Thai desserts are not eaten solely as snacks. In the past, Thai desserts played an important role as offerings in rites, rituals and traditions, as seen in the propitiation of spirits, gods and deities, the ceremony honouring teachers, conferring morale, merit festivities as well as sacred offerings. Such desserts are khao-tog (popped rice and flowers), kra-ya-sart (rice, bean, sesame and sugar cooked in a sticky paste), khao-tip (sacred rice), khanom-tom (stuffed glutinous rice rolls), khao-tom-luk-yone (steamed F A T H E R’ S R I C E 47

glutinous rice wrapped in banana leafs), etc.. Apart from making desserts, which bring joy to children and adults, as well as deities, Thai people have even more ways to prepare rice. For example as when rice ears are unripe, milk inside them can be made into khao-ya-ku (milk extracted from unripe rice boiled with sugar), while paddy grains can be fermented to be ou (rice wine), sathoe (rice beer) and lao-khao (white spirits). These are indispensable for all rites and festivities from the moment of birth to death. 48 F A T H E R’ S R I C E

Today my father and I ate a number of Thai desserts. I felt that they were refreshing, soothing and cooling to my heart. My father told me that the benefits of rice are beyond words. Rice has both nutritional and commercial qualities. Nutritionists’ analyses reveal that rice grains contain water, fat, protein, carbohydrates, mineral, salt and a number of vitamins advantageous to the body, when compared to other plant seeds. Rice is full of vitamins, salt and fibers, and, therefore, is highly nutritious for human health. Khao-klong, or husked rice, is a good example. It is brown coloured rice that has only been husked, remaining unpolished, and still maintaining the bran filled with vitamins, minerals and fibers useful to human health and medical treatment. F A T H E R’ S R I C E 49

His Majesty the King bestowed a royal address on khao-klong to the press at the Royal Development Project in Prachinburi Province on December 18th, 1998: “Rice of this colour is nutritious. Khao-klong, husked rice, is hardly consumed by most Thai people, who considering it as the poor man’s rice. Khao-klong is good for health. White rice grains are beautiful, but all the best qualities have been removed. Some say that the poor eat khao-klong. We eat khao-klong every day; therefore, we are poor.” My father said that in the past khao-klong was cheap. It was fed to prisoners and was known as khao-daeng or red rice. But now, once people discovered that khao-klong is full of vitamins and minerals, and has the highest nutritional value, it has become a rice of quality whose price is rising as it is increasingly in demand in the rice market today. Now rice supplements and instant rice are readily available, like ready- to-eat jasmine rice in cans, precooked plain rice, and dried instant congee or rice porridge in packages, for instance. Likewise, food supplement products are abundant, ranging 50 F A T H E R’ S R I C E

from husked rice mixed with bean, corn and khao-ya-ku, and a number of shampoos to brand new crispy snacks, many of which are produced from rice. Besides, rice bran can be extracted for cooking oil. At the same time, it can be mixed with oil to make a body lotion for skin enrichment. Having listened to what my father expounded on the magical benefits of rice, I got up and said I’d go and take a bath. My father’s voice echoed from behind. “Try the soap made from bran oil if you like. I’d just bought one. It’s already there in the bathroom.” What’s a surprise! I thought. F A T H E R’ S R I C E 51 52 F A T H E R’ S R I C E

His Majesty the King graciously proceeding with the act of cutting rice grains in an area in front of Somdej Phra Srisuriyothai Monument at Phukhao Thong Field, Ayutthaya Province. F A T H E R’ S R I C E 53

Rice and theRice andThai the MonarchThai Monarch5

n the land which is now the Kingdom of Thailand, the institutionI of the monarchy has existed for over a thousand years. The King is the head of social state. The term “king”, according to Indian beliefs, refers to a warrior, whereas in the Thai sense, the word signifies “king” - a man who owns his kingdom in which he is the Lord of Life to all his subjects, as well as the Lord Protector, protecting them from danger. In another sense, the king is a semi-deity similar to a god whom people worship, praise and accept as the supreme ruler of the land and people. 54 F A T H E R’ S R I C E

The institution of the monarchy has a direct responsibility to govern and protect the land and people in the kingdom, seeing to it that they have a peaceful life and welfare in their settlements and farmlands. As King and Lord Protector, the monarchy is therefore related significantly to lands and paddy fields in the whole kingdom. Thai kings have been undertaking such responsibilities throughout Thai history. Being Lord of the Land, Patron of Paddy Fields or Lord of Agriculture, every Thai king from the Kingdoms of Lanna, Sukhothai down to Ayutthaya, Thonburi and the current Rattanakosin has recognized the importance of rice farming and agriculture. F A T H E R’ S R I C E 55

The king protected lands and paddy fields to the fullest, resulting in peace, safety and freedom from danger, and justifyingly divided the land among his subjects according to their status and ranks; at the same time, he was the judge to prevent injustice and exploitation if there was a dispute among his subjects. Still, the king conferred kindness to his people,

Her Majesty the Queen symbolically cutting the leaf of rice for the blessing of Mae Phosop _ the Rice goddess at Sibuatong Subdistric, Swangha Distric, Angthong Province, dated August 9 th, 2008 56 F A T H E R’ S R I C E

H.R.H. Crown Princess Maha Chakri Sirindhorn sowing rice seedlings into the experimental field of the Chulachomkhao Royal Military Academy, Nakorn Nayok Province, dated August 6th, 2008

who had perseverance in hard-working development of rice cultivation and farming their lands by giving them moral support and encouragement. Hence, the role of the government and the king from the old days through the early Rattanakosin Period, most of all, was the management of the system of paddy field tenants, and the expansion of lands for rice cultivation to increase productivity by means of digging canals for irrigation. F A T H E R’ S R I C E 57

His Royal Highness the Crown Prince presiding over the Rice Planting Ceremony, and sowing rice seeds into the agricultural rice field at Bangngam Subdistric, Sriprachant Distric, Suphanburi Province. dated July 31st, 2000 58 F A T H E R’ S R I C E

His Majesty’s visit to the people at Huay Tung Jor and Mon Aung Gate, Mae Taeng Distric, Chiang Mai Province, accompanied by H.R.H. Crown Princess Maha Chakri Sirindhorn and H.R.H. Princess Chulaporn, dated February 14th, 1998

An enormous change occurred in the reign of King Chulalongkorn, or Rama V. The reformation of the country in his reign, especially in the domain of agriculture, marked a first step for a new way of life, a new world of rice and of Thai farmers. The king inaugurated a new ministry up to F A T H E R’ S R I C E 59 international standards, especially for the development of rice and rice cultivation. That was the Ministry of Agriculture. This reign was also the beginning of the development of rice and rice cultivation following modern agricultural science. New canals were dug to create new irrigation systems in many areas. Included was an attempt to seek good new species of rice for planting to enrich rice quality. To the very end, land title deeds were issued to certify ownership and protect the rights of land tenants, who could corporeally and truly do their rice farming, which encouraged their enthusiasm in building a new life. Many parts of the country in that period had therefore become specifically suited for rice cultivation. Rice productivity for self-consumption developed to become an economic commerce. This was a crucial step towards world trade. Bangkok became one of the largest world rice markets during the reign of King Rama V. Having listened to what my father narrated about the Thai king and Thai rice attentively and enthusiastically, I had a heart felt appreciation of His Majesty’s generosity. 60 F A T H E R’ S R I C E F A T H E R’ S R I C E 61

Thai Royal Ploughing Ceremony Thai Royal Ploughing Ceremony6

only knew a little about the Royal Ploughing Ceremony,I because today the ceremony was broadcast live on television from Sanam Luang. I saw a man in the attire of a god ploughing the field, young maiden queens of the ceremony carrying rice baskets on their shoulders and royal oxen foretelling the season by eating grass. Save those, I knew nothing at all. 62 F A T H E R’ S R I C E

Today my father told me the story of the Royal Ploughing Ceremony. He said the tasks of the Thai king from ancient times were not only the promotion of rice cultivation and others relating to rice and farmers, as earlier mentioned, but that another significant task for him was also to support morale and give encouragement to all rice farmers in the entire kingdom. The Royal Ploughing Ceremony was regarded as a significant royal function for the King to give spiritual support to his subjects, who were rice cultivators and agriculturalists. It has existed since the time of the Sukhothai Kingdom. In view of the fact that the King as Lord of Agriculture or Lord of Paddy Fields was concerned about the obstacles of rice planting caused by natural uncertainties of climate and environment, such as storms, droughts, floods or even attacks from insects and inflectious diseases that could bring damage to crops, the ancient ceremony to boost morale was therefore held, and has become a traditional practice since then. The ceremony was crucial because the king performed the deed himself, or appointed a representative to undertake F A T H E R’ S R I C E 63

the auspicious ploughing on his behalf. This could be considered a royal function that brought the king closest to his subjects. It reveals that the king had neither forgotten nor neglected the plough handle, considering it as the most important tool of the nation, and its importance was far more than that of any other weapon or royal decoration medal. The Ploughing Ceremony thus signifies the honour of all rice farmers. 64 F A T H E R’ S R I C E

Originally, the Royal Ploughing Ceremony was a Brahmin Ceremony. Later on, during the reign of King Mongkut, or Rama IV, Buddhist elements were added under the King’s command, and it came to be known as the Propitious Vegetation Ceremony, as to bless the seeds of all vegetation. Eventually the two ceremonies were combined into one and shared the same name of the Royal Ploughing Ceremony. In the reign of King Rama IV, the events of the two ceremonies were performed separately. The Propitious Vegetation ceremony took place at Sanam Luang, whereas the F A T H E R’ S R I C E 65

Ploughing Ceremony was undertaken in the Field of Sompoi, on the outskirts of the city. Their functions occurred at the same auspicious time and on the same day, began by Lord of the Ploughing Ceremony together with four maiden queens attending to Buddhist monks’ prayers and blessings inside the pavilion. Then the Lord of the Ploughing would address His Majesty and invite him to inaugurally proceed with the act of the Ploughing Ceremony. The Lord of the Ploughing Ceremony was appointed by the king to undertake the ceremony on the King’s behalf for the sake of auspiciousness and for a good model to all his subjects. In the Rattanakosin Period, one of the prominent kings who acted himself as Lord of Agriculture was King Chulalongkorn, or Rama V. The trading of Thai rice grew rapidly as a result of the reformation of the country following King Rama V’s approval of the western norms in developing paddy cultivation to a systematically exported good, having considered that rice would become the most significant exportation to the outside world. 66 F A T H E R’ S R I C E

Also in this reign, there was a promotion and encouragement of the increase of rice production by means of expanding lands for cultivations in many areas. In addition, over ten canals were excavated to supply irrigation and provide a means of communication, particularly in Chachoengsao and suburban Bangkok. There was also an initiation of railway transportation, including the reforming of governmental systems, as seen in the establishment of the Ministry of Agriculture in place of the Rice Paddy Department, as previously mentioned. F A T H E R’ S R I C E 67

Furthermore, the King supported the organization of the Rice Contest to acquire good rice species for rice farmers so that their cultivation would bring them more income, as well as technological analysis that would enable more rice production and increase the quality of Thai rice as a whole. King Chulalongkorn was the sovereign who acknowledged the true significance of the Royal Ploughing Ceremony. The Royal Ploughing Ceremony in his reign was organized at the Royal Phya Thai Paddy Fields. The King commanded the Phya Thai Palace to be constructed in 1909 68 F A T H E R’ S R I C E

and used it as a place to witness rice and vegetation plantings as well as chicken farmings following the standards He had seen from foreign countries. In the period of construction, the King graciously allowed an area in front of the residential building to be used as a paddy field, and there a barn was also built for the use of the Royal Ploughing Ceremony. As soon as the rice planting season began, Her Majesty Queen Sribhajarindha headed high ranking members of the royal family to inaugurate the rice planting Herself. King Chulalongkorn had the true acknowledgement of rice and farmers as seen in the setting-up of the Rice Experiment Station at Rangsit Canal, or from a Thai rice species awarded the best rice species of the world in subsequent reigns. This reveals the fact that the Thai rice trade had gained a standard of quality recognized by the international market. It could be said that every Thai king of the Chakri Dynasty of the Rattanakosin Period has acknowledged the significance of Thai rice and Thai farmers consistently. F A T H E R’ S R I C E 69

His Majesty the King graciously presiding over the Royal Ploughing Ceremony at the ceremonial precinct at Sanam Luang, dated May 10th,1968

My father told me to be grateful to the kindness of all Kings of the Chakri Dynasty. 70 F A T H E R’ S R I C E F A T H E R’ S R I C E 71

Thai Farmers’ Spirit of Life Thai Farmers’ Spirit of 7Life “Glory, Glory, blessed is today, Come Mae Phosop, rice goddess, come ye may, Come now to the barn, come ye stay, Let thy spirit not go away…” My father acted a little strangely today, humming a song like a prayer as a requisite to the ritual of the farmers’ rice spirit tales. Today my father’s story was about traditional ways of life for most Thai farmers in the old days. In my mind I saw a picture as if it was real; the smell of incense and candles, flowers and bai-sri, an offering of cooked rice topped with a boiled egg, the scent lofting over the vast and stretching fields. 72 F A T H E R’ S R I C E

I imagined a picture of farmers strolling along the furrows, and oxen and buffaloes tied to yokes ploughing the fields. When the rain came, the soil turned soft with water, paddy seeds would be sown in the watery soil. The seeds would gradually grow into rice sprouts and farmers would transplant them in paddy fields. Approximately four months’ time passed, and it was then that the blossom of golden rice ears would cover the fields, and the melody of rice fields overflown by the whispering breezes through the dancing leafs of rice stalks seemed as waves moving continuously towards the horizon. Farmers with large brimmed hats bent over sickles, cutting rice stalks, placing them together on their courtyards, threshing to separate the grains from the stalks, drying the grains before having them stored in barns, and pictures of oxen and buffaloes, haystacks, windmills and harvest songs were all the symbols of Thai farmers’ lives in those days. F A T H E R’ S R I C E 73

“The Royal Ploughing Ceremony as told by my father was an official ceremony that related to the government and the king. However, formerly farmers also had their own ploughing rituals - some for an individual family, others for the community.” My father concluded that rituals associated with rice and rice cultivation comprised of both official and unofficial rites. Similarly, the farmers’ ploughing ritual in general was often held in the sixth lunar month, following the royal ceremony. Most of the farmers’ rituals were simple undertakings. When propitiatory offerings, a votive prayer and blessings were made to gods and spirits associated with rice cultivation, such as the guardian spirit of land, Mae Phosop, 74 F A T H E R’ S R I C E

or the rice goddess, Mae Thoranee, or Mother Earth, and rice-field and farm spirits, or Ta-hag spirit, the ploughing of three rounds were then begun as a token of the ceremony, and that was all. In certain regions, the ritual performance might vary slightly, such as the fire rockets, which is an important custom of the Isan people and Isan farmers in the north-east. It was a spectacular phenomenon to all the north-eastern folk as a celebration to gain self-confidence before the coming season of rice planting. In the early days, farmers always performed their rituals in relation to rice and rice cultivation according to traditional beliefs and self-regard. These rituals would commence before the rice planting season began and continue during the time between the planting through the harvest’s end. Following the harvest, rice grains would be stored in barns, and the festivities would go on almost the whole year. My father referred to these customs and beliefs as the “Rice Culture”. The rice culture is Thai farmers’ way of life. It has been a part of their lives, spirits and souls since the F A T H E R’ S R I C E 75

ancient times. Thai people and Thai farmers believe that land, water, wind, sky and woods have deities dwelling in them. Likewise, rice also has its own spirit, flesh and bone that are visible. And whoever conducts themselves well will be recompensed with goodness. This coincides with an expression of “a good prayer and a good offering, a plentiful crop”. 76 F A T H E R’ S R I C E

Offerings for spirits to prevent rice from pests in Nan Province

In each region, Thai farmers have their own rituals relating to rice and rice cultivation; most of them are alike whether they be a sacred offering, a begging for forgiveness, a worship, a prayer, a prediction, an announcement, entrusting, inviting and blessing of spirits-these are all performed with a well-wish and hope that rice will grow well, free from disease, and bring a fruitful crop. Such rites and rituals are meant to fulfil and create self-confidence and stability for Thai farmers F A T H E R’ S R I C E 77 both in their work and their way of life. They also represent humility, respect and prosperity, and most of all abundant crops, which they all wish for. Even when rice ears began to grow, farmers would perform a ritual to bless the spirit of Mae Phosop, the rice goddess, indicating that they cherished their rice crops the most. Rice has a life and spirit in it that needs to be cared for so that the spirit would not leave it. Even oxen and buffaloes, whose merit was great to them, received blessings. Farmers prayed and made offerings to the spirits of fields, homes and their ancestors. Additionally, they blessed the spirits of fields, rice, barns and domestic animals, as well as important tools and the environment that helped rice crops grow well, and when the harvest brought an abundant crop, they would make a votive offering or alms offering and donation along with celebrations both at home and at a temple. Making merit with Buddhist monks, who are the Lord Buddha’s disciples, is a traditional adaptation of Thai farmers to be aligned with Buddhism, in which they had particular faith. 78 F A T H E R’ S R I C E

Having heard my father’s narration of farmers’ rites and rituals of all seasons, my heart felt overwhelmed, as if I were listening to prayers and sermons and music echoing from festive folk - plays as the beating sounds of tapon (a tuned two - faced drum) and klong - yao (a long single - headed drum) accompanied by sor (fiddle), kan (reed mouth organ) and ranaad (xylophone) along with the rhythmic sound of clapping hands and the melody of harvest songs whose lyrics told of courting lovers. These are the sounds of life and the past centuries of Thai farmers up until now. Even if some families and communities might perform such rituals less frequently, most still do them today. F A T H E R’ S R I C E 79

The rice culture in the old days was regarded as the system of organization of rural communities and farmers’ society that enabled them to rely on one another and care for each other selflessly, with no greed or exploitation, apart from enjoyment and self-sufficiency. In addition, it taught that we had to accept the truth of natural balances in relation to living creatures; we should live together in harmony and in peace, as a giver and a receiver, and should know how to preserve what should be preserved and what dangers that we should be aware of. The Thai rice culture shown in all traditional rites and rituals reflects attitudes and beliefs of Thai farmers and Thai people in their good governance and morality, their gratitude and precautions, humility and respect for the natural environment and never neglecting those beneficents. “Farmers always acknowledge the merit of rice. Rice is life to all Thais,” said my father finally. “Those who know not the past, nor are grateful, the ancients’ rebuke as: To feed them rice is a waste.” I was startled. Did my father have contempt for me or someone else? 80 F A T H E R’ S R I C E F A T H E R’ S R I C E 81

The Spirit of Rice and the Spirit of the Land The Spirit of Rice and the Spirit of the Land8

e wonder when we have such an abundance of rice why“W the price is low. It should be better to have plenty of it so that we who consume rice can buy it cheaply. In fact, we could not know that consumed rice today is expensive. It’s a hardship of the population as a whole. We have to find out reasons why the price of consumed rice is high and paddies sold by farmers are cheap… …Approaching farmers, we inquired as to what was going on; they said it’s terrible that the rice price was low. We asked whether they had a barn to store rice; they said yes. So we suggested them to keep rice in the barn when rice was in 82 F A T H E R’ S R I C E

over supply in the market, without realizing why they could not keep it even if they did have a barn because they were in debt… …The reason why they were in debt was because of clothing, shrimp paste, fish sauce or even the rice they ate. If not buying those things from the market or buying them collectively, it was the rice traders who supplied all those to them. And this led to the debasing of the rice price; paddies were cheap while milled rice was expensive… …The point was that farmers had planted rice all through the year, but they had to eat. When they had to eat, they had to buy provisions, and they had to buy them on credit. For those provisions, it was the rice traders who F A T H E R’ S R I C E 83 provided a service to the farmers, saying there was no need to pay right away but after the harvest was done. However, the provisions on credit were more expensive, for they were delivered to their doorsteps. Rice ready to sell was at a low price because the rice traders came to buy it directly on the spot. This was really a crucial problem…” The address by the present King expressing His concern and profound acknowledgement of the farmers’ problems was conferred at Thammasat University when the King paid a visit to play music on Saturday 6th, March 1971, revealing: When the country and the world had sustained changes through the course of time and periods, Thailand could not escape from such changes during the past several decades. Especially, it was the Thai farmers’ lives that encountered the greatest change. The lives of Thai farmers had been most affected from alterations after the Second World War, when the world underwent “the green revolution” through technology and new scientific procedures that caused 84 F A T H E R’ S R I C E

Talismatic drawings from the Thai Manuscript on Khoi paper_the prototype for a farmer’s drawings on a piece of white cloth used as a flag stuck in a rice field to ward off aphids, worms and insects. changes to lands, paddy fields and crops from the ways they once were. The ancient ways of life in the traditional communities of those farmers had gone as if the wind of no return had blown through the rice fields. What Thai farmers have to face in the present-day world is a huge innovation that challenges them, such as new species of rice, new products like chemical fertilizer and modern agricultural machineries effective on the re-adjudgement to all F A T H E R’ S R I C E 85 rice cultivation and techniques. To begin with, the process of planting, harvesting, threshing, as well as the new system of cultivating, enables rice farmers to grow rice several times a year. Moreover, there is a new market system of rice trading which farmers do not understand and have never caught up to. All those are worse than the insects and diseases which were faced by farmers in the past. The result was that within a number of decades, the majority of Thai farmers’ careers suffered a decline. Most modern Thai farmers struggle in hardship and poverty. They have debts and are under the condition of “social bankruptcy”. No matter how hard they work, their income is never adequate for daily expenditure. Meanwhile, their debts increase as they are forced to invest more, but they still sustain losses again and again. Once the old rice culture had altered and was no longer the same, the relationship among farmers’ communities could no more remain unchanged. Farmers needed capital fund for investment, starting with the hiring of ploughing machines in place of oxen and buffaloes, labour for planting 86 F A T H E R’ S R I C E

rice, threshing, milling and transporting, and the buying of chemical fertilizer and pesticides, including the sums to be spent on necessary equipment and perhaps even the rent of paddy fields. These were all accumulated loan debt they had to burden. Apart from being an obligor to the bank, loans taken by most farmers came from rice traders, the middlemen who came to buy rice grains. Ultimately, farmers had to pay both capital and interest on their rice crops. The rice traders and some groups of capitalists who owned mill houses often forced down the rice price and took advantage of the farmers who were unable to free themselves from debt and to have a good quality of life. In addition, when the world changed, ecological systems had been destroyed and nature lost its balances. Natural resources were being used up while polluting toxins increased. Soil had lost its fertility as it once had due to deforestation, leading to droughts and inundations, all of which seemed like a fatal strike on the destiny of Thai farmers, dooming them to a life of worsening poverty. F A T H E R’ S R I C E 87

News of farmers migrating to big cities, farmers leaving their farmlands, farmers’ communities falling apart and farmers’ family ties being broken are all stories we often hear these days. Farmers whose backs to the sky and faces to the ground, regarded as the backbones of the nation are now enduring suffering. Since the farmers’ suffering is the suffering of the land, the King as “Lord of Agriculture” is unable to remain silent. The royal address by His Majesty King Bhumibol, as cited in the beginning, reveals that He had taken deeply into his consideration the state of farmers’ lives in the present time. The King’s task is virtually like that of the Spirit of Rice and the Spirit of the Land. And the “Father of the Land” was the origin of “Father’s Rice”. “Father’s Rice” said my father to me with a delightful mien. 88 F A T H E R’ S R I C E F A T H E R’ S R I C E 89

The Paddy Field - Spirit of the Field The Paddy Field - Spirit of the Field9

oday my father took me to see the Royal Ploughing CeremonyT at Sanam Luang. I learned from him that the man who dressed like a deity, wearing a top-spiring hat and a gown, was the Lord of the Royal Ploughing Ceremony, appointed by His Majesty the King. I also learned that the golden and silver baskets carried on the shoulders of the four maiden queens contained auspicious rice grains. 90 F A T H E R’ S R I C E

This was “the Royally Initiated Rice Grains” for the special use in the Royal Ploughing Ceremony. The Ceremony had been organized at the ceremonial precinct in front of the royal pavilion among a dense crowd comprised of farmers, agriculturalists and the general public of men and women, old and young, all full heartedly attending the ceremony. Even foreigners were interested in witnessing the ceremony. I saw the Lord of the Royal Ploughing take the royal oxen to be tied to yokes, plough the soil through procedures, then sow rice grains in the furrows and finally lead the oxen for prediction by letting them choose to eat ceremonial food, witnessed by Brahmins, the court astrologers. F A T H E R’ S R I C E 91

“This year the oxen ate grass; therefore, water will be plentiful,” my father said to me delightedly. As soon as the ceremony was over, I was so exited to see people, men and women rushing to the ploughed plots eager to collect rice grains to take back home. Some would put them on their altars for auspiciousness; others would mix them with their own for the year’s cultivation. 92 F A T H E R’ S R I C E

“Those are rice grains that our King has planted in his experimental field at the Chitralada Palace,” my father told me. “There is only one King in the world who grows rice, and, especially, that has a paddy field inside the royal residential compound.” I never would have imagined such a thing, and would like very much to see what such a paddy field looks like. On the way home, my father told me that the Royal Ploughing Ceremony we had seen today was revived in 1960 under the command of the present monarch. It had been paused after the transformation of the governmental system between 1936 and 1958. Only the Propitious Vegetation Ceremony had continued in the Chapel of the Emerald Buddha Temple. The revival of the Royal Ploughing Ceremony in the present reign not only brought about auspiciousness to vegetation and encouraged morale and spiritual support for all cultivators, as it did in ancient times; the ceremony was also modified up to the Royal surveillance for the suitability of the period with a major emphasis on the farmers’ significance. In F A T H E R’ S R I C E 93

addition, His Majesty the King decreed that the Royal Ploughing Ceremony Day of every year be “Farmers’ Day”. Actually, the ceremony consisted of two rituals, namely: the Propitious Vegetation and the Royal Ploughing. The Propitious Vegetation Ceremony was performed to bless all vegetation - paddy, glutinous rice, sorghums, maize, beans, sesames, taros, potatoes and others so that all would grow well, free from diseases, insects and other kinds of pests. As for the Royal Ploughing, the ceremony was presided over by the King or by a representative appointed on His behalf, and was celebrated prior to that of the farmers’ ceremonies, performed by the farmers themselves. 94 F A T H E R’ S R I C E

The mural painting of the Royal Ploughing Ceremony at Phra Buddha Ratana Stan in the Grand Palace F A T H E R’ S R I C E 95

A mural painting of the Buddhist Ploughing Ceremony at Wat Rajapradit in Bangkok

The Royal Ploughing ceremony signalled the arrival of the rainy season, hinting that the rice planting was about to begin. Moreover, the Propitious Vegetation and the Royal Ploughing Ceremony in the present reign were truly regarded as the “The Paddy Field - Spirit of the Field” to all Thai farmers. When the King commenced the Project of the Royally Initiated Rice Grains to be planted in His private residential compound for the special use in the Royal Ploughing Ceremony, and once the paddy grains became fruitful, they 96 F A T H E R’ S R I C E

were distributed according to tradition to all of his subjects, who were generally farmers. “The Chitralada Royal Experimental Rice Field” is a witness to the King’s compassion for all Thai farmers. When my father and I arrived home, we heard the sound of thunder. “Is it going to rain, father?” I asked. With confidence he nodded. “Of course, it certainly will rain because the King ploughed the field today.” No sooner than my father finished his remarks, rain began to pour down. It rained until the land became moist and soft, as the significant task of the farmers and the nation was about to begin. I stood gazing at the sky and rain with a blissful heart. F A T H E R’ S R I C E 97 98 F A T H E R’ S R I C E F A T H E R’ S R I C E 99

The Auspicious Species of Rice The Auspicious Species 10of Rice

e had opportunities to study and experiment with rice“W cultivation, and we realized that cultivating rice is somewhat difficult, for it needs a good rice species as well as sound theory so that the outcome would be fruitful …” The above speech delivered by the King in 1962 revealed his concern about the hardship of farmers. 100 F A T H E R’ S R I C E

His Majesty the King and His Royal Highness Prince Vajiralongkorn (the then title) witnessing the iron-buffalo and agricultural activities at Chitralada, Dusit Palace Watching the heavy rainfall, my father asked me, “Have you ever imagined that there is a paddy field in the palace?” My father then showed me pictures from a book. They were pictures of a green paddy field, a rice mill and a stack of golden rice grains, which made me truly amazed. “This is the King’s experimental paddy field in the Chitralada Palace with the Royally Initiated Rice Grains for farmers, and for use in the Royal Ploughing Ceremony, as we witnessed,” explained my father. F A T H E R’ S R I C E 101

As a matter of fact, the King graciously revived the Royal Ploughing Ceremony in 1960, and the following year, in 1961, “the Royally Initiated Rice Grains” commenced under His command. In regard to this, he decreed Nang-Mol, the rice species presented to him by the Department of Rice, to be planted in the palace field so that its yielded grains could be used in the Royal Ploughing Ceremony the following year in place of the old species, which had been prepared by the Rice Department itself. And that was the origin of the paddy field in the Chitralada Palace. The Royal Paddy Field covers an area of approximately 1,000 square metres. In the preparation of paddy plots, on July 1st, 1961 the King commanded M.R. Debriddhi Devakul (M.R. initial for Mom Rajawong: a royal title which is addressed to a great – grand child of a king) to use an “iron-buffalo” with an 8.5 horsepower engine for the special undertaking of rice planting. He also suggested improvements to the “iron- buffalo”, making it a model suitable for practical use to be produced in Thailand. Moreover, the King drove the iron- buffalo Himself to plough the field and sow the paddy grains. 102 F A T H E R’ S R I C E

Later, during the time of rice ears, he also ordered that the Rice Spirit Ceremony be performed on October 27th, 1961, according to the ancient tradition. In performing such a ceremony, Mae Phosop, the Rice Goddess’ shrine together with a nine-tier canopy made from rice stalks were built apart from the decoration of multi- coloured flags around the field. There was also a composition of a song for the Rice Goddess, the same as done in ancient times, including an offering of pot-pourri for her bath and a trimming of her paddy-leaf hairs. This was a strategy that was in line with academic theory. It was the colourful, decorative flags that chased away birds which came to eat paddies in the field, and in the case of the trimming of paddy leafs, it was a means of preventing paddy stalks from having thick leafs, resulting in a low crop bearing. “You see, His Majesty the King has never neglected the ancient tradition. He has a deep understanding of the farmers’ traditions,” my father said with a gleeful voice. “Besides, what F A T H E R’ S R I C E 103 you should know is that the King has cut the grains from the paddy field himself.” I still recall the picture of people rushing to collect paddy grains on the Royal Ploughing Ceremony Day, and I now understand that the Auspicious Rice Species was matter-of- factly the “Father’s Rice”. At present, the experimental paddy field is on the side of Sri Ayutthaya Road, opposite Nang Loeng Horse Racing Stadium, officially called Ratchathinnamai. The experimental project is a royal project which the Bangkhen Experimental Rice Station, Department of Agriculture (the then Department of Rice) had implemented following the King’s initiative. 104 F A T H E R’ S R I C E

A yearly cultivating cycle at the experimental field at Chitralada is a na-suan or lowland rice transplanting, and highland rice cultivation in the rainy season. After the harvest in the dry season, the vegetation of beans is planted for crop rotation. The rice species planted here are divided into two categories: Selected Rice Species : consists of the best selected rice quality from various species that had been separated for transplantation and harvest. With royal permission, the rice crop would be distributed for further species reproductions by the Experimental Rice Station of the Department of Rice before being passed on to all farmers to be planted throughout the kingdom. Principal Rice Species : qualifying rice species are selected for appropriate regional cultivation over the country, comprising of both glutinous and non-glutinous rice, either na-suan, the lowland rice or na-muang, the rice that’s fluffy when cooked. Today the experimental paddy field at Chitralada applies three methods of planting. F A T H E R’ S R I C E 105

The Lowland Rice Planting : is the rice transplantation in a watery lowland area of 3.6 rai of mainly 8 principal species, all of which are standardized and promoted to be planted by farmers in each region of the country. Included are the demonstration fields of the government’s forty-eight rice species. To promote the study of rice planting implementation in the rainy season for the first crop of the year, special paddy plots are arranged as part of the education of Chitralada students to learn how to transplant rice each year. The Highland Rice Planting : is the planting of paddy seeds in highland fields of approximately 1.2 rai. The rice species used include glutinous and non-glutinous rice; all are qualified species promoted to all farmers for cultivation. The Rice Field Shifting Agriculture : involves vegetation of the bean family being rotated, such as green bean, soybean and peanut, all of which are planted after the harvest’s end to enrich the soil. It is also a demonstration of shifting agriculture following the harvest to encourage the utmost usage of land year round. For the crop of bean seeds, the Department of Agricultural Promotion distributes them to farmers the same as they did with “the Royally Initiated Rice Grains.” 106 F A T H E R’ S R I C E

Aside from the Project of Royal Experimental Rice Field, the King also initiated other projects related to rice, e.g. the Project of Chitralada Centrifugal Force Mill and the Project of Husk Grinding Plant. In order to study factual details on the mill and the cost of milling, the King had established a mill house as an exponent and allowed the royal household officials to form a co-operative with his own cash advancement of a hundred thousand Baht to begin the first stage of the project. In this regard, the Chitralada mill house could run a business of buying paddies at a fair price; the milled rice in turn could be sold at a low price. F A T H E R’ S R I C E 107

The mill house made use of the centrifugal force system for which M.R. Debriddhi had sought out an appropriate model since 1968. And the construction was completed after three years. It eventually became the model for other small mill houses in rural villages; the Co-operative Community of Oaw Luek District, Krabi Province and the Study Centre for Rural Development at Khao Hin Son, Chachoengsao Province. His Majesty the King presided over the opening ceremony of the demonstration mill house on May 7th, 1971. The mill house could increase the value of rice production, preserve forests and make use of the left-over waste for the highest benefit. In 1975, the King had the husk grinding plant built nearby the mill house. The plant experimented in grinding husk with dehydrated water hyacinths in compressed pieces to be burnt to charcoal. Included were experiments in mingling grinded husk with chemical fertilizer and manure to create a variety of fertilizing formulae which were sold at a reasonable price and apparently became quite popular. 108 F A T H E R’ S R I C E

His Majesty the King graciously witnessing the operation of the Exemplary Rice Mill at Chitralada, Dusit Palace

In 1998, His Majesty the King funded a 6.82 million Baht project for the construction of a mill-house whose capacity was 60 metric tons of paddies a day, situated at Non Sila Leung, Gong Chai, Kalasin Province, and He named it the Royally Initiated Rice Mill. Once the construction was completed, members of a co-operative community were allowed to handle the management, from selecting species for planting, adapting traditional ways of cultivating by means of using less chemical fertilizer but more organic ones to preserve the environment and encouraging young generations to return to farmlands without having to sell their labour in big cities and abroad. F A T H E R’ S R I C E 109

After the harvest, rice crops would be sold to the Royally Initiated Rice Mill, whose management was assisted by a private company for their marketing expertise and for the expansion of rice productivity in order to meet the market demand, as well as for the increase of rice value so that Thai rice could be exported to foreign countries such as the USA, Australia and some European countries. The rice products from the Royally Initiated Rice Mill were of high quality, free from impurities, and were graded and packed in attractive packages, also classifying the varieties. The Project of Experimental Rice Field at Chitralada, the Project of Husk Grinding Plant and the Project of Royally Initiated Rice Mill are those among many other royal projects that reveal the King’s earnest compassion for all Thai farmers. It was still raining, refreshing our hearts. The rain from heaven to earth is metaphorically a flowing compassion of His Majesty the King to his subjects, who are farmers, throughout the kingdom. 110 F A T H E R’ S R I C E F A T H E R’ S R I C E 111

Royal Rain Royal11 Rain

ooking up at the sky, there are clouds. Why are there such“L clouds? How could clouds be brought down? We have heard of it - the theory of rain making. We mentioned to M.R. Debriddhi that rain could be made. There was a book about it. We read from it that rain making could be possible.” Those were the King’s remarks, showing that he was trying to find a way to alleviate the problem of drought for his subjects. In the old days when there was a drought, farmers did not know who to turn to, save praying to sacred entities and gods in heaven. They even begged for rain to a mother cat, believing that when she cried, it would rain. 112 F A T H E R’ S R I C E

The Cat Procession begging for rain “Oh Mother Cat…, please give us some heavenly rain. May blessed water pour on thy head. Pouring down, pouring, pouring down. Falling rain, falling, falling rain. Falling enough for paddy fields. Falling not over for sculling boats …” I laughed when my father acted a caricature as if in the procession of begging the mother cat for rain and sang those lyrics to me. I told him that I had never seen such a procession before. My father told me that the cat procession in general, or the Isan’s Taw Nang Maew, is another ritual of Thai people in every region to pray for rain. It is believed that the F A T H E R’ S R I C E 113 cat is a sacred animal, and if a cat is celebrated in a procession, rain will fall. Paddies without rain and fields without water are a critical situation for Thai farmers. Therefore, the ritual of praying for rain and the beliefs related to rain and water are a part of the rice culture and are indispensable, especially in the days when farmers believed that rain came from heaven and sacred entities, whether they be the begging for rain from a feline entity, Phraya Thaen, the Mother Earth, Phraya Plachon, Pla - Ko, and Phraya Kan - Kak which is believed to be one of the Buddha’s former lives. Likewise, the Bun Bang Fai, or the Fire Rockets, is one of the most spectacular north-eastern or Isan rituals, consisting of the procession of fire rockets and Isan folk dances, and today is still fun filled. This is a ritual that Isan people and farmers perform in order to beg for rain from a deity named Phraya Thaen, as it is believed that Phraya Thaen is one of the deities who can bring forth rain at the right time in the season together with an abundance of fish and crops. 114 F A T H E R’ S R I C E

The Bun Bung Fai or Fire Rockets, the most spectacular Isan or North-Eastern ritual celebrated in order to beg for rain (Roi-et Province)

The Cat Procession begging for rain at Sriprachant Distric, Suphanburi Province “Our King, however, can make rain, do you know about that?” inquired my father. I quickly nodded. “Of course father. The Royal rain, the King’s rain.” F A T H E R’ S R I C E 115

My father said that the King’s earlier remarks led to artificial or royal rain in later periods. The King’s consideration for the Project of the Royal Rain, in other words, the artificial rain as a solution to the problem of drought, was another royal project indicating his earnest compassion for farmers and citizenry in the time of prolonged dry spells. The first experimentation of the Royal Rain Project occurred at Pak Chong District, Nakhon Ratchasima Province in 1969. This project could help save millions of rai of rice fields from disaster caused by drought, due to the ability to control and direct the rain to fall successfully on the target areas. I reckoned about gods in heaven who could bring forth the rain to people who begged for it; at the same time, a deity on this land appears Himself to know deeply his peoples’ hearts and be closer to them. “The Royal Rain” is rain from “the King”. It comes from the heart runneth over with a great compassion of His. 116 F A T H E R’ S R I C E F A T H E R’ S R I C E 117

Co-operative- The Rice Bank Co-operative-The Rice12 Bank

f one wants to solve this problem, the starting “…Ipoint is to coalesce in groups, as a group of consumers having contact with the group of producers. Agreements should be made and there should probably be an establishment of a mill house or negotiations with the mill owner in order to prevent the middleman process. If all rice consumers set up groups, buying paddies and milling paddies themselves or having them milled by an agreed operator, passing through one channel, the producers, the millers and the consumers could solve the question of the middleman.” This was the King’s speech on the solution of the middleman problem that helped to increase revenue to 118 F A T H E R’ S R I C E

farmers, delivered at Thammasat University when He visited for a musical performance on March 6th, 1971. My father mentioned that when speaking of a bank, people usually think about finance. But the King’s bank was not like that. “The bank of the king is a rice bank, the place to keep farmers’ paddies,” he said. To make me see the picture clearly, my father told me about farmers’ lives in the old days. It was a family life, a village life or a community life. All were related to one another as relatives and close friends, and everything went well with reconciliation and solicitude. When the planting reason arrived, everyone would lend a helping hand to one another in their labour from paddy transplanting to harvesting and threshing to moving all paddies to store in barns. “You might have heard a saying of Long-kaek o r Ao-raeng,” which means to gather neighbours to help at harvest time or to have a bee, mentioned my father before he went on to explain… “Long-kaek” or “Kan-ao-raeng” is a tradition. It is to mobilize a labour force for paddy planting and harvesting F A T H E R’ S R I C E 119 among Thai farmers who are family members, relatives, neighbours, villagers and people in the same or the nearby community. It was a kind of social order created especially by the rice culture. I felt regret listening to what my father had told me about the farmers’ ways of life in the old times, especially about “Ao-raeng” or “Long-kaek” or the labour force mobilization during the harvest season when people of almost every generation, lads and lasses, old and young joined hands together in the rice fields and at the courtyard in front of the house night and day. The singing of harvest songs amusingly and joyfully mingled with laughter floated over the brown rice fields. Such ways of life have been long gone, and it would be hard to bring them back. “The farmers’ lifestyles in those days were closely knitted similar to a co-operative link,” said my father, “and this led to the King’s idea of farmers’ co-operatives.” 120 F A T H E R’ S R I C E

The earlier royal address reflected the King’s concern of the present-day farmers that they had no negotiating power when having to manage everything by themselves, especially in buying and selling rice, of which they lacked an understanding of the mechanisms of the modern-day rice markets. Having recognized the problem, the King, therefore, encouraged agriculturalists to group together and establish an agricultural co-operative within villages based on the idea of the agricultural village development; signifying a unified force of agriculturalists and farmers. F A T H E R’ S R I C E 121

Wherever a journey would take him to, even in remote areas, the King would advise people to apply the fundamental co-operative theory to solve the problems of livelihood hardships. The good part of this theoretical system was that they learned how to rely on themselves, help each other and diminish the exploitation from middleman merchants, capitalists, and the capital investment. Most of all, it led to the increased value of products. The Royal Co-operative Project initiated by the King was thus established in a wide range of regions throughout the country. The Rice Bank was a part of this project and the guidelines of principle suggested by the King in 1976 went accordingly: 122 F A T H E R’ S R I C E

“The bank should have a committee chosen from villagers as the keepers who would decide on the amount of rice for lending and returning as well as manage accounts. People who wanted to borrow rice for consumption in times of need were allowed to, and it would be recorded in their accounting books and after the harvest, they had to return rice to the bank with a minimum interest rate of the amount of rice as having been agreed upon. The interest would be kept in the bank barn or silo and regarded as common property. Villagers had to join hands to build a strengthened bank barn. If the guidelines of principle were followed, the circulation of the amount of rice would never run short; conversely, it would gradually increase and would provide adequate consumption for later generations. Ultimately the rice bank would be of benefit to the preservation of villagers, as well as the source of their reserved foodstuff.” The rice bank is the source of circulating reserved foodstuff. The principles of management of the rice bank leaned on those of the financial bank, having paddies as an asset for loans by the borrowers for consumption or to be used F A T H E R’ S R I C E 123 as paddy seeds for cultivation. The borrowers had to pay back interest in terms of rice paddies with a minimum interest rate (or in other terms according to the regulations). The management depended on the villagers themselves, having an orderly organized book keeping system. Those responsible for the management had the right to borrow the same as others in the village. The rice bank helped decrease not only the debts of the farmers, but also the farmers could learn to create the principles for local development at the same time. His Majesty the King had supported the establishment of the rice bank since 1976, when he visited the Karen Tribe at Chomthong District, Chiang Mai Province. He had given an amount of paddy seeds to the chiefs of various villages as a capital rice fund to begin the business of the rice bank. Also included were his instructions on the principles of rice bank management, as prior mentioned. The rice bank is not merely a direct source of the reserved foodstuff for the village, it also serves as the main root 124 F A T H E R’ S R I C E

His Majesty the King’s gracious visit to the people at Chomthong Distric, Chiang Mai Province, dated February 3rd, 1979

for the development, the creation of the community spirit in the acquisition of knowledge and help develop problem-solving skills. The rice bank probably acts like a good school, yet it represents efficiency and strength of the community’s perpetuity. F A T H E R’ S R I C E 125

A wooden barrel in cylinder form used as a unit of rice measurement. To measure a barrel of rice is to put rice into the barrel up to the full, using a straight piece of stick to smooth rice on the top until it levels the barrel’s edge.

The successful rice bank does not only achieve its basic goal of the rice shortage relief, it must also encourage other on-going activities that enable the quality of development, communal participation and the state of leadership as well as the co-operation at the community level. “His Majesty the King has not merely initiated a rice bank, but a cattle bank as well” added my father. “Oxen and buffaloes go to the bank, really father?” I was surprised and filled with curiosity. My father reminded me to chew rice well before he went on… 126 F A T H E R’ S R I C E F A T H E R’ S R I C E 127 The CattleThe Cattle Bank 13Bank

y father said the cattle which farmers used in their farmingM in the old days were as important as the plow- handles. In addition to helping farmers plough fields, the cattle had to plough an initial time, then a second time and finally plough a third time to cover the seeds. They also helped with threshing and trampling to separate paddies from stalks. Even their dung was used as manure. Farmers in the past never forgot the merit of cattle. They performed ceremonies to bless the spirits of the cattle and rites to express gratitude to their oxen and buffaloes. 128 F A T H E R’ S R I C E

His Majesty the King’s private visit to Rangsit Canal, dated October, 1954

“Do you believe that there are many farmers who still make use of the cattle’s labour to do their farming?” asked my father. “Still, poor farmers lack cattle to help on their farms.” Because of the King’s generosity to those poor farmers, the “Cattle Bank” has been established for them. It was another project of His that really helped those who had no cattle, which were considered the most essential element for self-production. The bank allowed long-term purchase installments for cattle as labour to farmers, and cattle F A T H E R’ S R I C E 129

Their Majesties the King and Queen graciously reaping rice at Tungmakhamyong, Ayutthaya Province, dated May 14th, 1996 130 F A T H E R’ S R I C E

borrowing for breeding. The establishment of the Cattle Bank was a means of consolidating for co-operative advantage among farmers in the same village, and cattle, the common property of the bank, were either donated by the public or supplied by the government’s quota. The cattle would be lent to poor, hard-working farmers for use in any beneficial way according to the agreement. However, one of the cattle’s offspring was required to be given back as property to the bank. The cattle bank operated well and was extremely useful, as members joined hands to protect communal benefit, and agriculturalist members received F A T H E R’ S R I C E 131 equally good service. Eventually the government no longer had to spend as large of a budget to buy cattle for farmers as had been done in the past. Besides, the cattle bank helped diminish capital investment in the process of modern production on which technologies had put emphasis, and which was a costly investment for the underprivileged poor. Whether they be the Mill House, the Rice Bank or the Cattle Bank Projects, all had been implemented on co- operative principles. It was clear that the successfully integrated rice development at Ao-Luek co-operative village in Krabi Province had operated within the framework as follows: The land settlement co-operative of Ao-Luek, Krabi Province, whose area covers 200,000 square rai, began its operation in 1973. A large part of the land was allocated to the cultivation of palm trees and rice to be purchased for consumption. Prior to this, there were about 2,000 rai used for paddy farming. The problem of warter shortages inhibited farmers’ ability to provide crops; therefore, land was left wild and fallow for many years. 132 F A T H E R’ S R I C E

On December 23rd, 1987, His Majesty the King suggested that since the southern farmers who raised palm trees had a great deal of spare time, they should do something else to supplement their income. He realized what should be done was to encourage them to do paddy farming on the suitable part of land so that they would have rice for consumption during times of scarcity. The project of paddy farming had thus begun in 1987, and is still in operation. The land that had long been left fallow was redeveloped for paddy cultivation and farmers were supported with rice species and suitable methods of planting. In the first year (1987 - 1988), paddy cultivation took 80% of the total farmland, utilising approximately 1,500 rai. The average crop production was 500 kilogrammes per rai, while that of the total was 600 tons of paddy. The use of land was increased to 2,000 rai the following year, which brought in 900 tons of paddy crop. The King’s great compassion reminded me of the old lifestyles of farmers as my father had narrated to me from the beginning. I could even sense the smell of cattle mingling with the breathing of the soil, the smell of sheaves and paddies and F A T H E R’ S R I C E 133

the fragrance of the new appetizing cooked rice together with the melodies of old songs representing the traditional life and soul of our forefathers in this land of ours. My father and I humbly bent down on our knees to pay respect to the portrait of the King, whose generosity was so far and wide. 134 F A T H E R’ S R I C E F A T H E R’ S R I C E 135

The New Theory of Agriculture-Adequacy and Sufficiency The New Theory of Agriculture-Adequacy and 14Sufficiency

significant part in the royal speech on sufficient economyA is “the new theory” _ a means that enables people to live reasonably well. People might not be well off, but have enough to eat and will not starve. The principle of the theory is to divide land into four parts: one part for paddy cultivation and the remaining parts for a plantation, an orchard and a reservoir. 136 F A T H E R’ S R I C E

Today my father and I blissfully ate rice to our hearts’ content. My Father told me to be grateful for the merit of rice, to Mae Phosop, the Goddess and Originator of Rice, and also to farmers who planted paddy fields so that we had rice to eat, and even the cattle, to which we owed our gratitude. My father said most farmers in the present day have not quite had an easy life. F A T H E R’ S R I C E 137

Farmers, known as the backbone of the nation, still work exhaustedly hard without sufficient income. This is because modern paddy farming needs high capital investment due to the cost of fertilizer, pesticides, paddy seeds, labour wages, etc.. These are the expenses all farmers must carry. Present-day farmers are in debt because the income from selling their crops does not cover the cost of the investment and other expenses. With this in mind, the “new theory” of agriculture is based on sufficiency, following the King’s concept initiated to help struggling farmers. 138 F A T H E R’ S R I C E

The “new theory”, according to the King’s initiative, revealed the King’s determination to work for the benefit of people in all regions, aiming at people’s well-being by means of “adequacy and sufficiency”, whose principle is a life without excess and sufficient food supply to ward off starvation. With this came the idea of land and water management to develop the way of life for farmers who had limited land and problems of water shortages. To manage the land according to the new theory is to divide it into proportions of 30:30:30:10, accordingly: The first 30% is for a reservoir to keep rain water for consumption and cultivation during periods of drought, and for planting short-term cash crops like soybeans, green beans, peanuts and other vegetables. The second 30% is for paddy cultivation, as the King’s judgment followed that “rice is the main staple” for Thai people, and is the primary significant need for life, farmers should therefore plant paddy for their families’ sustenance all year round. The third 30% is for fruit orchards, perennial trees, vegetables and other field crops, F A T H E R’ S R I C E 139

integrated. The first priority should be for self-consumtion and the rest for selling. The last 10% is for a dwelling, access roads, dykes, a barn, a fish pond and a cattle pen. 140 F A T H E R’ S R I C E

This “new theory” of agriculture is referred to as integrated farm management. It was experimented for the first time under the project of the development of Wat Chaimongkol Patana, in Muang District, Saraburi Province. The project proved that the management of land based on the concept of the new theory resulted in adequate water supplies to run the farm all year, and the quantity of crops augmented. With this new theory, farmers had enough rice and food for self- consumption. The old Thai saying of “Khao Lua Kluea Im” which means “plentiful rice - abundant salt” is equivalent to the F A T H E R’ S R I C E 141 saying that farmers are able to earn enough income to live through the year, characterized as “adequacy and sufficiency”. “It is the King’s determination to help Thai farmers to live well and be as happy as they should amidst the turbulence of the present Thai society,” my father said. “If you dish out rice on your plate and don’t eat it all, it means that you don’t understand the words “adequacy and sufficiency”, my father explained as he pointed his finger at the left-over rice on my plate. “Every grain of rice is valuable, don’t waste it,” iterated my father. This made me feel shameful.

142 F A T H E R’ S R I C E F A T H E R’ S R I C E 143

Father’s Rice Father’s15 Rice

is Majesty the King has recognized the importance of rice. RiceH is a Thai way and is considered as the property and honour of all Thais. It is the base fund for the lives of farmers, who are the backbone of the nation. Farmers should have their self-immunity strengthened in order to have a secure life and be the pillar of the country. One of the dedications of the King, who is regarded as “Father of the Land”, is what should be done for Thai farmers to live reasonably well and as happily as they should with sufficiency. 144 F A T H E R’ S R I C E

For these reasons, the King has dedicated Himself to tasks that help improve the lives of Thai farmers. Apart from royal projects that aid Thai farmers to be able to rely on themselves, and with the support from his private account for agricultural undertakings which became the prototype and the source of knowledge, he also devoted his time to the research of development and experimentation of integrated rice production in many ways. Centres for the Rice Study Development are therefore scattered all over Thai regional communities. F A T H E R’ S R I C E 145 146 F A T H E R’ S R I C E

The King has received many awards from various international organizations grace to his great intelligence, ability and diligence. He has not only been recognized in the eyes of Thai people, but his genius in the agricultural development domain is internationally renowned the world over. On December 6th, 1985, at the Chakri Throne Hall, The Food and Agriculture Organization (FAO) of the United Nations presented to His Majesty the King an Agricola Award together with a Citation in honour of his work in the field of agricultural F A T H E R’ S R I C E 147

development. On June 5th, 1986, at the Chitralada Palace, the International Rice Research Institute (IRRI), the most well- known organization on rice research in the world, also presented him with a gold medal to celebrate his golden jubilee. The institute has never before presented such a medal to any king or head of state anywhere else. From listening to my father’s story of the origin of rice, about rice and Thai people, rice and Thai farmers, Thai culture, and rice and the Thai sovereign accordingly from the 148 F A T H E R’ S R I C E F A T H E R’ S R I C E 149 beginning, it made me see the picture of the ties of national soul between Thai farmers and people, the same as my father and me. Above all, the Thai sovereign is metaphorically the centre of the unified force of life and soul of Thai people, Thai society and the Thai nation that helps prevent them from falling apart. Traditions, rites and rituals in the Thai rice culture are lessons to Thai people and farmers for the learning of love and unity, as well as how to live in harmony without isolating themselves, and without extravagance or risk. These principles are in fact the foundation of sufficient economy. My father told me that Dr.Sumet Tantivejchakul, Secretary General of the Chaipatana Foundation, said “the King has led a very simple life. I asked Him once what He most likes to eat. He answered in a single word - “Rice”. If we knew a bit we would find that rice is a magical plant. Westerners have found that rice contains a kind of substance that alleviates stress. Hence, Thai people laugh all the time, but now we hardly eat rice, preferring bread, fried eggs and steak.” What Dr.Sumet Tantivejchakul said made me realize 150 F A T H E R’ S R I C E

that as the King and royalty had recognized the significance of rice, the life of Thai farmers and Thai people would therefore eventually be improved. Rice is the foundation and the pillar of the nation. Rice is life for all Thais. How could a Thai, like me, forget about rice? Rice of the land, Rice of Thai people, and Rice of the King. “Father’s Rice.” Everyday I eat rice to my heart’s content at every meal with gratitude. The beauty of Father’s Rice glows in my heart, as it does in the hearts of all Thai people.

F A T H E R’ S R I C E 151 152 F A T H E R’ S R I C E

“Father’s Rice” “Father’s Rice” was translated from the Thai book entitled “Khao Khong Por” written by Wimolphun Pitathawachai. Publisher Ministry of Culture First edition published in May 2010 3,000 copies Advisors : Mr.Vira Rojpojchanarat Permanent Secretary for Culture Prof.Dr.Apinan Poshyananda Deputy Permanent Secretary for Culture Dr.Somsuda Leyavanija Deputy Permanent Secretary for Culture Translator : Mrs.Khanittha Boonpan Editorial Staff : Mrs.Pimporn Chaichitsakul Mrs.Chutatip Khotprathum Ms.Thipsuda Imjai Mr.Thammanoon Klinkoom Ms.Maytinee Chunboonna Language Reader : Mr.Hunter Ian Watson Mr.Timothy Buckland ISBN 978-616-543-043-2 Published by Public Relation Group, Office of the Permanent Secretary, Ministry of Culture 666 Borommaratchachonnani Road, Bang Bamru, Bang Phlat, Bangkok 10700 Tel. 0 2422 8853-8 Call center 1765 www.m-culture.go.th Acknowledgements : • Ministry of Agriculture and Cooperatives • National Achieves of Thailand • Pathum Thani Rice Research Center • National Archives in Commemoration of H.M.The King’s Golden Jubilee • Thai Farmer National Museum Father’s Rice

www.m-culture.go.th Ministry of Culture of Ministry Tel. 0 2422 8853-8 Call Center 1765 Center Call 8853-8 2422 0 Tel. 666 Borommaratchachonnani Road, Bang Bamru, Bang Phlat, Bangkok 10700 Bangkok Phlat, Bang Bamru, Bang Road, Borommaratchachonnani 666