CONSERVATION of KUDIJEEN COMMUNITY for CULTURAL TOURISM by Nana Srithammasak a Thesis Submitted in Partial Fulfillment of Th

CONSERVATION OF KUDIJEEN COMMUNITY FOR CULTURAL TOURISM

By Nana Srithammasak

A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY Program of Architectural Heritage Management and Tourism (International Program) Graduate School SILPAKORN UNIVERSITY 2010 The Graduate School, Silpakorn University has approved and accredited the Thesis title of “ Conservation of Kudijeen Community For Cultural Tourism ” submitted by Ms.Nana Srithammasak as a partial fulfillment of the requirements for the degree of Doctor of Philosophy in Architectural Heritage Management and Tourism

……...... (Assistant Professor Panjai Tantatsanawong ,Ph.D.) Dean of Graduate School ...... /...... /......

The Thesis Advisor

Professor Ross James King

The Thesis Examination Committee

...... Chairman (Professor Emeritus Trungjai Buranasomphob, Ph.D.) ...... /...... /......

...... Member (Associate Professor Chaiyasit Dankittikul, D.E.D.) ...... /...... /......

...... Member (Professor Ross James King) ...... /...... /...... 49056956 : MAJOR : ARCHITECTURAL HERITAGE MANAGEMENT AND TOURISM KEY WORD : KUDIJEEN COMMUNITY/CONSERVATION/CULTURAL TOURISM NANA SRITHAMMASAK: CONSERVATION OF KUDIJEEN COMMUNITY FOR CULTURAL TOURISM. THESIS ADVISOR : PROF. ROSS JAMES KING. 168 pp.

The conservation of a historic community can maintain traditional values and identity. Conservation procedures need to emphasized both physical and cultural significance. Tourism also contributes to the diversification of existing economic activity as it affects physical and cultural significance. Thus, tourism is now an important source for supporting the achievement of conservation. From the site survey in order to select the study area. It was found that Kudijeen community as a historic site in Thonburi is qualified and valuable for conservation and development. Then, the objective of this study is to investigate the cultural significance of Kudijeen community. The study area covers old building and a community with the original living styles in an area of 12.8 acres or 32 Rais. Historically, Kudijeen community was a community of Portuguese settlement from the Thonburi period. This community is surrounded by different ethnic and religious groups which possess their own culture. The site observation indicated the physical and cultural significance of the study area as well as its potential for tourism development. Consequently, the study has emphasized conservation for tourism. However, tourism has a number of impacts on the both the physical aspect and the life style of the community. The study proceed through the following steps. 1) The history and evolution of the community. 2) The cultural significance assessment in terms of historic value, aesthetic value, scientific value and social value including the impacts on the community from tourism. The opinions of visitors were sought on the potential and the readiness of the study area and the participation of the host

population. The appropriate tourism character of the study area would seem to be

cultural tourism. Finally, the researcher proposed policies for conservation and sustainable development of both physical and cultural aspects, based on architectural conservation, cultural tourism and sustainable development as follow: 1) To encourage public awareness of heritage; 2) To manage a dynamic relationship; 3) To ensure a worthwhile visitor experience; 4) To involve host and indigenous communities; 5) To provide benefits for the local community; 6) To advance a promotion program.

Program of Architectural Heritage Management and Tourism Graduate School, Silpakorn University Academic Year 2010 Student's signature ...... Thesis Advisor's signature ...... c Acknowledgement

This dissertation would not have been possible without the kindness of Professor Ross King, my Supervisor. I would like to express my deepest appreciation and gratitude for his valuable guidance and discussion work extended to me throughout the period of my study. I would also like to use this opportunity to thank all who had provided support and contributions to me during the preparation and the completion of this dissertation. I would like to thank Professor Emeritus Trungjai Buranasomphob who initiated the International Program Architectural Heritage Management and Tourism, Graduate School at Silpakorn University.

I would like to thank all the staff of the faculty of the program and Professor Dr. William R. Chapman, Dr, Russell Staiff, Dr. Corazon Catibog-Sinha, Professor

Dr. William Logan, Professor Ken Taylor, Professor Dr. Colin Long, Dr. Donald Elsmore, Dr. Chaiyasit Dankittikul and Dr. MR. Pumin Waravarn. Special thanks to the Kudijeen community dwellers and Mr. Santi

Suwannasri. This dissertation could not have been completed without their supports and sharing of vital information of the community. Thanks also to my university, Rajamangala University of Technology

Krungthep for giving me the good opportunity and the scholarship and to my colleagues and friends for giving me support and understanding. Many thanks to Ajarn Nopadol Sangngern, my editor and to my friends at Silpakorn University, Ajarn Tae, Ajarn A, Ajarn Bhum, Ajarn Toy, Khun Kaew, Noo Sip, Khun Noom and Noo D, for their support. Lastly, I would like to express my special thanks to my family.

Table of Contents

Page Abstract………….………………………………………………………………. c Acknowledgements……………………………………………………………… d List of Figures…………………………………………………………………… g List of Tables……………………………………………………………………. k

Chapter 1 Introduction……………….…………………………………………… 1 Statement of significance…………………………………………. 1 Research problems………………………………………………… 5 Objective of the study…………………………………………….. 5 Subject of inquiry………………………………………………….. 5 Method of Investigation…………………………………………… 6 The expected benefits……………………………………………… 6 Outline of the dissertation…………………………………………. 7 References…………………………………………………………. 8

2 Literature Review………………………………………………………… 9 What is tourism……………………………………………………. 9 Cultural Tourism……………………………………………………. 10 Heritage Tourism…………………………………………………… 11 Types of cultural heritage…………………………………………. 12 Cultural Significance and Significance Assessment………………. 14

The Establishment of Cultural Significance………………………. 15

Cultural Tourism Interpretation…………………………………... 18 Cultural Landscape……………………………………………..… 21 Cultural Landscapes in Thailand………………………………….. 22 The Impact of Community-based Tourism Development………… 23 Conservation for Cultural Tourism………………………………... 26 Related researches…………………………………………………. 28 References…………………………………………………………. 32

3 History and evolution of the study area………………………….…..….. 33 History and evolution of Kudijeen community………………..…… 33 Thonburi in Ayutthaya period (1350-1767)………………………... 33 Thonburi period (1767-1782)………………………………………. 36 Thonburi in the reign of Kings Rama I to III (1782-1851)………… 39 Thonburi in the reign of Kings Rama IV to VI, 1851-1925 (The modernizationera)…………………………………………... 43 Thonburi in the reign of King Rama VII to the present (1925 to the present)………………………………………….………………… 48 List of attractive places surround the Kudijeen community……… 56 References…………………………………………………..…..… 108

e 4 Cultural Heritage Assessment of the Kudijeen Community………...… 109 General information about Kudijeen community……………….… 109 The physical condition of land use…..……………………….…… 114 The environment of the Kudijeen community…..……………….... 115 Significance assessment of the cultural values of the Kudijeen community………………………………..……….……. 116 Tangible and intangible cultural heritage in Kudijeen community and its significance……………………………………………..… 117 The impacts on the community from the tourism………………… 123 Assessment of Kudijeen Community’s Cultural Landscape…….. 125 References………………………………………………..………. 133

5 Conservation Plan for Cultural Tourism………………………..… 134 Regular maintenance……………………………………………... 134 Street furniture management……………………………………… 135 Interpretation plan for Kudijeen community as living museum….. 136 Visitor Information Center……………………………………….. 136 Establishing a service area……………………………………….. 138 Establishing a local museum of the Kudijeen community……….. 139 Media……………………………………………………….….… 139 Academic activities ……………………………………….…..…. 142 Proposed travelling route in the Kudijeen community……………. 143 Proposed surrounding the Kudijeen community travelling route.…145 Conservation for Cultural Tourism……………………………...... 145 The preparedness of the Kudijeen community ………….………. 146 References………………………………………………………… 149

6 Conclusion ……………………………………………………………... 150

Appendix ……………………………………………………………………….. 152 Appendix A Questionaire on Conservation of Kudijeen Community for Cultural Tourism (English)………………………….… 153 Appendix B Questionaire on Conservation of Kudijeen Community for Cultural Tourism (Thai)………………………..………. 162

Biography……………………………………………………………………..… 168

List of Figures

Figures Page 1 Portuguese settlement in Ayutthaya…………………………………... 2 2 Portuguese settlement in Thonburi……………………………………. 4 3 The distinction between tangible and intangible assets of cultural heritage………………………………………………….……….. 13 4 Assessment of cultural significance.………………………………….. 17 5 Map of Bangkok before the excavation of the short-cut Bangkok Canal……..……………………………………………………… 34 6 The physical characteristic of Bangkok city and Chaopraya river between Ayutthaya era and GIS system………………………... 35 7 The location and characteristic of Thonburi city, Ayutthaya period……………………………………………………………. 37 8 Thonburi city fort (Bangkok side) in 1692…………………………… 38 9 Plan of Bangkok………………………………………………..…….. 40 10 Hunter Department……………………………………………………. 42 11 Santa Cruz church (the second building)……………………………… 43 12 District of Thonburi province in the reign of King Rama VI………… 46 13 Map of land use of Thonburi city in 2006….………………………… 47 14 Compares the land use of Thonburi cityin the reign of King Rama VII and IX………..………………………………………………… 50 15 Map of the study area in 1974………………………………………… 51 16 Map of the study area in 1983………………………………………… 51 17 Map of the study area in 1992………………………………………… 51 18 Map of the study area in 2001………………………………………… 51 19 The evolution and the land use of the study area in 2006……………. 52 20 Map of the land use of Bangkok Yai district in 2007………………… 53 21 The transportation network of Thonburi city (Bangkok Noi and Bangkok Yai)……….……………………………………………. 54 22 The main roads and minor roads of the study area…………………… 55 23 Map of Attractive places surround Kudijeen community…………….. 57 24 Wichaiprasit Fort located at the mouth of Bangkok Yai canal………… 59 25 Wichaiprasit Fort……………………………………………………… 59 26 Wat Arun Plan…………..……………………………………………. 61 27 Prang at Wat Arun…………………………………………………….. 62 28 Unalom emblem………………………….…………………………… 62 29 Prasart emblem………………………………………………………… 62 30 Garuda catching Naga emblem……………………………………….. 63 31 Crown of Victory emblem……………………………………………. 63 32 Coronet emblem………………………………………………………. 63 33 Main prang……………………………………………………………. 63 34 Kinon and Kinari statues on the second tier…………………………… 64 35 Kinon and Kinari statues on the third tier…………………………….. 64 36 View of the Emerald Buddha Temple across the river………………. 64 37 Corner prang………………………………………………………….. 65 38 The wind God as situated in each niche………………………………. 65 39 A statue of King Taksin………………………………………………. 66

g figure Page 40 The gable end of bot noi with gild flame motifs……………………… 66 41 Main entrance of the bot……………………………………………… 67 42 Stupa situated on the south side of the bot……………………………. 68 43 The gable end of the vihara…………………………………………… 69 44 Mondop of the Buddha’s footprint…………………………………… 70 45 The footprint of Lord Buddha in the mondop………………………… 70 46 The monument of King Rama II……………………………………… 71 47 Wat Molilokayaram Plan……………………………………………… 72 48 The ordination hall of Wat Molilokayaram…………………………… 73 49 The gable end of Wat Molilokayaram………………………………… 73 50 The vihan……………………………………………………………… 73 51 Within the large room of the vihan…………………………………… 73 52 Hor Somdej…………………………………………………………… 74 53 The scripture hall……………………………………………………… 74 54 Mural painting in the scripture hall in Chinese style…………………. 75 55 Tonson Mosque Plan…………………………………………………. 76 56 Tonson Mosque………………………………………………………. 77 57 The decoration in the Mihrab…………………………………………. 78 58 Mihrab………………………………………………………………… 79 59 Mimbar……………………………………………………………….. 79 60 Scripture Al-Quran……………………………………………………… 80 61 Lampshades…………………………………………………………… 80 62 The eight sided pavilion………………………………………………… 81 63 Wat Hong Rattanaram Ratchavoravihan Plan………………………… 83 64 Wat Hong Rattanaram Ratchavoravihan……………………………… 84 65 The Grand ordination hall…………………………………………….. 85 66 The arch door and door panel………………………………………… 85 67 The arch window……………………………………………………… 85 68 The story of the Emerald Buddha…………………………………… … 86 69 The ancient Golden Buddha image…………………………………… 86 70 U-Thong script at the base……………………………………………. 86 71 The scripture hall……………………………………………………… 87 72 The belfry…………………………………………………………….. 87 73 Phradungtham Islam Mosque Plan…………………………………… 88 74 Phradungtham Mosque………………………………………………. 89 75 Baan Pattayakosol Plan………………………………………………. 90 76 Music Instruments in Baan Pattayakosol……………………………… 90 77 Bangluang Mosque Plan……………………………………………… 91 78 Musjid Bangluang……………………………………………………. 92 79 Wat Kalayanomitr Voramahavihan Plan…………………………….. 93 80 Wat Kalayanamitr…………………………………………………….. 93 81 Uboth of Wat Kalayanamitr…………………………………………… 94 82 The royal vihan of Wat Kalayanamitr………………………………… 95 83 The Shrine of Kian Un Keng Plan……………………………………… 96 84 Kian Un Keng Shrine………………………………………….……… 97 85 Wat Prayoonwongsawas Voravihan Plan……………………………… 98 86 Wat Prayoonwongsawas Voravihan…………………………….……. 98

h Figure Page 87 The ordination hall………………………………………………….… 99 88 The gable of the ordination hall………………………………………. 99 89 The decoration of the gable end of the ordination hall………………… 100 90 The gable end of phravihan…………………………………………… 100 91 Window panels in the phravihan……………………………………… 101 92 Door panel in the phravihan………………………………………….. 101 93 The entrance to the rockery…………………………………………… 101 94 Small pavilions situated around the pond……………………………… 102 95 The mondop in the Gotic style……………………………………….. 102 96 The open hall in the Thai traditional style……………………………… 103 97 The small pavilion in the Thai traditional style is situated on the simulated Mountain……………………………………………… 103 98 Cannon monument……………………………………………………. 104 99 Goowatin Islam Mosque Plan………………………………………… 105 100 The Entrance of the Goowatin Islam mosque……….………………. 106 101 Location of the Kudijeen community .………………………………… 110 102 Soi Plan………………………………………………….……………. 111 103 Soi Kudijeen………………………………………………….………. 112 104 Soi 1…………………………………………………………………… 112 105 Soi 2…………………………………………………………………… 112 106 Soi 3…………………………………………………………………… 112 107 Soi 4…………………………………………………………………… 112 108 The community Plan………………...... 116 109 Façade of Louis Winsor’s house……………………………………… 118 110 Lateral view of Louis Winsor’s house………………………..………… 118 111 Before the reconstruction for the visitor information center…...... 118 112 The visitor information center………………………………………… 118 113 Chantanaphrab’s house………………………………………………… 118 114 Chantanaphrab’s house……………………………………………… … 118 115 Chantanaphrab’s house………………………………………………… 119 116 Thanusingh’s house…………………………………………………… 119 117 Another ancient house in the community…..………………………… 119 118 Awning window of another house…………………………………… 119 119 Christmas Bow especially for the Christmas Festival………………… 120 120 Pineapple cake………………………………………………………… 120 121 Kudijeen cupcake……………………………………………………… 121 122 Khanom Nah-Nuan…………………………………………………… 121 123 Group of Kudijeen desserts…………………………………………… 121 124 The signage examples provides a detail on history site at the place…. 135 125 An example direction sign………………...………………………….. 135 126 Another example direction sign………………………………………. 135 127 The visitor information center………………………………………… 137 128 An example of an interpretation corner………………………………. 137 129 An example of local guide……………………………………………… 138 130 An example of layout of facilities that might be established…………… 139 131 An example of touch screen………………………………………….. 140 132 An example of another touch screen…………………………………. 140

i Figure Page 133 An example of brochures or leaflets for Kudijeen community………… 141 134 An example of brochures……………………………………………… 141 135 Types of media………………………………………………………… 142 136 Proposal travelling route within the Kudijeen community…………… 143 137 Map of Attractive places surround Kudijeen community…………….. 145 138 Scene of the diversity of cultures on the Chaopraya river bank……… 147

j List of Tables

Table Page 1 The Name of Wat Arun in each period…………………… 60 2 The name of the Hongrattanaram temple in each period… 82 3 Profile of visitors…………………………………………… 126 4 The general information on the architecture in the Kudijeen community……………………………………………. 126 5 The opinion on potential and physical preparedness……… 127 6 The local residents’ profile……………….………………… 130

Chapter 1

Introduction

Statement of Significance 1 The World Tourism Organization observes that cultural tourism forms an important component of international tourism throughout the world. It represents the movement of visitors motivated by cultural purposes such as cultural events, festivals and traditions, study tours, performing arts, visiting sites and monuments, as well as travel for pilgrimages. According to 10th National Economic and Social Development plan, there is support for developing Thai wisdom and local culture in order to support cultural tourism and in turn to generate economic growth.2 Thailand is a kingdom of culture and uses culture as a vehicle for cultural tourism and sustainable tourism development resulting in income generation to the country. Ayutthaya was the second capital city of Thailand, during 1351-1767. The Ayutthaya area had been settled prior to this date since the site offered a variety of geographical and economic advantages. The growth of Ayutthaya brought many merchants from all over the world, coming to settle for selling and buying. In the early 16th century, the Europeans visited Ayutthaya and a Portuguese embassy was established in 1511. The Portuguese village was erected on the west bank of the Chaopraya river, in the south of Ayutthaya province. Portugal’s powerful neighbor th Spain was the next European nation to arrive in Ayutthaya toward the end of the 16 th century. In the mid 16 century, Ayutthaya and the independent kingdom in Chiang Mai were brought under the control of the Burmese, but Thais could regain both capitals by the end of the century (figure 1).

1 World Tourism Organization. 2004. Technical Seminar on Cultural Tourism and Poverty Alleviation, Siem Reap. [online] Retrieved from http://www.world tourism.org/ sustainable/doc/s_Reap2004 (accessed on June 5, 2008) 2 The 10th National Economic and Social Development plan (2007-2011). 1

Figure 1 Portuguese Settlement in Ayutthaya From http://www.geocities.com/RainForest/7153/ayut_port2.htm

The Burmese invaded Ayutthaya again in 1767. Burmese soldiers destroyed everything. Phaya Tak, a Thai general, regained the country’s independence and promoted himself to be the King as King Taksin. After considering that Ayutthaya was entirely damaged and that the city was too large for his army to protect it, he moved his people to establish a new capital city at Thonburi. King Taksin reigned over the country for some 15 years and extended diplomatic relationships with many countries from overseas. Thonburi had long been an old city community which was economically important because it was also a tax collecting gateway town. It had also been a fertile land for agriculture. Moreover, Thonburi had long been a multi-cultural community of different ethnic groups of people with Portuguese, Mon, Indian, Japanese, Islamic Chinese and Dutch merchants since the Ayutthaya period. During King Taksin’s fight to liberate Thailand from the Burmese in 1767, some Islamic people were evacuated by raft down the Chaopraya river to Thonburi, some of them choosing to live in Bangkok Yai, others in Bangkok Noi and along the Bangluang Canal. Toward the end of King Taksin period, Phraya San and his troop rebelled against King Taksin and took him into captivity. As Phraya San imposed himself as the ruler, a riot broke out between the rebels and loyalists causing trouble for the people in Thonburi at large including laymen and monks. During that time, Chao Phraya Manakasatsuek was commanding the army fighting a war in Cambodia. Upon hearing the news, he led the troops back to Thonburi on April 6, 1782. The people welcomed him with much relief and asked him to suppress the rebellion. Upon arrival at the palace, court officers and loyal servants requested his ascension to the throne. After the situations regarding the rebels and King Taksin had been solved, his first venture as King Rama I, the first king of the Chakri dynasty, was to relocate the capital to Bangkok situated on the

east side of the Chao Phraya River and build it as the permanent capital of the Kingdom. His first action as king was to transfer the royal capital across the river from Tho nburi to Bangkok and build the Grand Palace. Kudijeen community was established in the Thonburi District, and had been a settlement of Christian Portuguese from the time of King Taksin, beginning in 1769. Portuguese people came into Siam and joined in the war alongside the Thais. Because of the Thais’ victory, the Portuguese then were accepted by the king. It was the residence of foreign ambassadors and the first Protestant missionaries who also came to disseminate religion and bring new knowledge to Siam. A significant place which symbolizes the Kudijeen community is Santa Cruz Church, the first Catholic church, re-built in an Italian style. Nowadays this community still retains its old living style and is a closed society. This does not mean that people are unfriendly to others, but that it is a small community where everyone knows each other and about what might have happened, where, when and how. The activities of the community are often entirely supported through the aid of their own neighborhood. Among the heritage of the community are famous traditional cakes such as Kudijeen Cup Cake, Kuaytus or pineapple pie, and Kudsarung or Christmas Bow which will be made only in December (figure 2).

Chaopraya river

Santa Cruz church

Kudijeen community

Figure 2 Portuguese settlement in Thonburi Source: Royal Thai Survey Department scale 1/4000 : 2001

Besides, surrounding the Kudijeen community, there are many cultural places which can attract visitors due to their own significance such as Kian Un Keng joss house, a Chinese temple, Wat Kalayanamitr which is the enshrinement of Luang Poh To or Sam Poh Kong Buddha and Bangluang Islam mosque that was built in a Thai architectural style and decorated with stucco molding in the reign of King Rama I. The mosque is a place that embraces Islamic Scripture which was written by

Muslims in this community. As the cultural heritage of the area is seen as a dynamic reference point for understanding the way of life, social growth and change, it is an expression of diversity and community identity over two hundred years old. Therefore, the significance of the Kudijeen community is that it presents values to be conserved and developed for cultural tourism that could generate benefits for the local community and stakeholders. It also, coincidentally, presents a model of different ethno-religious groups coexisting harmoniously, as relatively separate but inter-dependent communities within a communities grouping. For this reason, the researcher is interested in conserving this community for cultural tourism. There is need for a conservation plan to be presented to the community, local government, private sector and government sectors in order to set a conservation plan. This conservation plan should avoid adverse impacts on the authenticity and physical aspects of cultural heritage.

Research problems Along the Chaopraya river especially from the mouth of Bang Luang canal to Wat Prayoonwongesawas, there is a historic site in Thonburi district due to the generosity of King Taksin to foreigners who migrated to live in Siam. This area has settlements of diverse ethnic groups and cultures. These settlements characteristically replicated those of the Ayutthaya period. One of those is Kudijeen community. However, it might be ignored, decline and lack care. Moreover, it risks being threatened and demolished because of lack of awareness of its values. Clearly, there is a need to preserve its cultural attractions. And this affords the opportunity to enhance tourism’s economic contribution to a community and a country. With this study the researcher hopes to contribute to the general understanding of its values and how to conserve the community for cultural tourism.

Objective of the study The objective of the study is to investigate the potential of Kudijeen Commun ity for Cultural Tourism. This objective can be divided as follows: 1. To study the cultural significance of Kudijeen community. 2. To study the preparedness of Kudijeen community in aspects of local residents’ participation in cultural tourism. 3. To propose a conservation plan of Kudijeen community for cultural tourism.

Subject of inquiry In order to find out the cultural significance of this community, it is essential to investigate its history and evolution including the opinions of both visitors and local residents, levels of participat io n, and potential of Kudijeen commun ity, in terms of the following features. 1. The values represented in this community (historic value, aesthetic value, scientific value, and social value). 2. The impacts of direct contact between visitors and local residents. 3. How should the local residents participate if their community becomes a cultural tourism site?

4. How is one to propose a conservation plan to this community for cultural tourism?

Method of Investigation While the interest of this study is to utilize a variety of methods to investigate the Kudijeen community of Thonburi, there has from the beginning been an intention to see that community in the context of its near neighbourhood. This neighbourhood, however, comprises Thai-Buddhist, relict Chinese and Muslim communities. Certainly in considering questions of conservation, interpretation and tourist interest, this wider context can scarcely be ignored; indeed, it is the juxtapositions of these communities and their amicable coexistence that might be seen as the greatest lesson to be drawn from old Thonburi. Accordingly, the study is wider that Kudijeen in its scope though still restricted to Kudijeen and its most immediate, neighbouring communities. In order to achieve the objectives of the study, this research will focus on qualitative and quantitative methods concerning in part a descriptive analysis of data obtained from site survey and observation to explore and investigate the existing architecture, heritage, way of life and the context of the site, thereby collecting and assessing information on the potential for cultural tourism. The basic interviews help the researcher to understand what local residents think, what they need, how much they recognize the need for site conservation for cultural tourism. The community should be conserved for its sustainability into the future and used to establish a framework for action to conserve the site. The in-depth interviews collect those data which cannot use survey questionnaire from visitors to interpret the local residents’ opinion toward the community. For secondary data, there are the books, especially, th the 80 years of Santa Cruz Church Book. This book was published for the 80 anniversary of the building of the present Santa Cruz church in 1997. Also considered to be historic evidence to inform the history of this community is Portraits of Bangkok 220 years, the City Planning Department, Bangkok Metropolitan administration on the auspicious event of Bangkok’s 220th and 222nd anniversary in 2002, 2004, and so on. For maps, site maps from Royal Thai Survey Department and other maps were obtained by the researcher. Finally, the suggestion will be made for further research.

The expected benefits 1. To increase community awareness to conservation of the study area for cultural tourism. 2. To awaken both government and private sectors to the importance of the study area, so as to support and promote its conservation and development. 3. To promote development of community-based tourism as a way of increasing productivity and optimizing the use of resources in the community. 4. To enhance tourists’ knowledge and appreciation of the concept of cultural tourism as a strategy for enhancing and generating economic opportunities in the community.

Outline of the dissertation The study primarily attempts to comprehend the Kudijeen community as a resource for cultural tourism, seeing its potential as reflected through the culture, way of life, and architecture of this settlement. The study would seek ways to conserve cultural heritage for cultural tourism by gathering information on the significance, the physical aspects, tourist demographics, and the preparedness of the study area, and then to analyze these data. On this basis, Conservation of Kudijeen Commun ity for Cultural Tourism has been divided into seven chapters, namely: Chapter One introduces the concept of this study, the objective of the study, research problem, subject of inquiry, scope of inquiry, method of investigation and the expected benefits. Chapter Two is a study of literature concerned with the general understanding of tourism, cultural tourism and heritage tourism more specifically, the significance of cultural and historic sites, the concept of cultural tourism interpretation and cultural landscape, the impact of community–based tourism development and the concept of conservation for cultural tourism. Chapter Three examines the history and evolution of the study area since the Ayutthaya period, looking especially at the Thonburi period and the Rattanakosin period. While Kudijeen is the focus of this chapter, it also embraces the history, monume nts and communities of immediately adjacent settlements. Chapter Four analyzes the general information of the study area, including its location, governance and geography. The question of land rights and land possession, socio-economic issues concerning the expansion of population, socio- economic structure, education, religion, occupations, incomes and social services.

The physical aspects relate to land use, spatial morphology, public areas and unused land, infrastructure systems, transportation systems and architecture. The environment and landscape within the study is analyzed in relation to the environmental amenity. Then, assessment of the cultural significance is indicated. The data from visitors and local residents are interpreted. Chapter Five proposes guidelines for a conservation plan for the community for cultur al tourism. Chapter Six concludes the study and offers suggestions for further research.

References

Thailand’s History. [online] Retrieved from http://www.thaiembassy.jp/Thailand/e- history.htm. accessed on June 24, 2007. The 10th National Economic and Social Development plan (2007-2011). World Tourism Organization. 2004. Technical Seminar on Cultural Tourism and Poverty Alleviation, Siem Reap. [online] Retrieved from http://www.world Tourism.org/ sustainable/doc/s_Reap2004. accessed on June 5, 2008.

Chapter 2

Literature Review

This chapter focuses on important concepts and theoretical frameworks needed for understanding the background of Kudijeen community conservation for cultural tourism and also includes a review of related documents and researches. This begins with the definition of tourism which explains what tourism is. The next section deals with the question of what cultural tourism and heritage tourism are and how heritage is to be conserved in the most appropriate way. The significance of cultural and historic sites is crucial for understanding the idea of belonging, of significance, of locality; then how to conserve historic sites in order to be beneficial and helpful to the community comprises the next section. Then, it is also necessary to understand the concepts of cultural tourism interpretation and cultural landscapes leading to several interpretation techniques for guides, signage and so on. Next the impact of community–based tourism development is crucial for an awareness among both visitors, local residents and stakeholders. The concept of conservation for cultural tourism is the next concept to be explored, dealing with how to achieve conservation for cultural tourism.

What is tourism From the study of the history of tourism in the past, it emerges that wealthy people have always traveled to distant parts of the world. From a literature review on the meanings of tourism there are many authors who have defined tourism in various ways. Tourism comprises the activities of persons traveling to and staying in places outside their usual environment for not more than one consecutive year for leisure, business and other purposes not related to the exercise of an activity remunerated from within the place visited.5 Prosser has viewed that the central component of any definition of either tourists or tourism are as follows: movement, non-permanent stay, activities and experiences during the travel and stay, resources and facilities required and impacts resulting from the travel and stay. Tourism is multi-dimensional and can be compartmentalized in a number of ways. There are two major variables. These are the origin-destination relationship and the motivation for travel. They can be divided into the following categories: international tourism, internal tourism, domestic tourism, and national tourism. The international tourism involves overseas visitors to a destination, while domestic tourism relates to nationals of one country visiting that same country. Internal tourism can relate to a region within a country, while national tourism considers all forms of tourism within one particular nation or country. 6 The Cultural Tourism Charter identified that tourism itself has become an increasingly complex phenomenon, with political, economic, social, cultural, educational, bio-physical,

5 “Definition of Tourism” [online] retrieved from http://www.world- tourism.org. (accessed on August 28, 2008). 6 Prosser,R. “Tourism”, in Encyclopaedia of Ethics. 4. (Chicago: Houghton Mifflin, 1994): 373. 9

ecological and aesthetic dimensions. The achievement of a beneficial inter-action between the potentially conflicting expectations and aspirations of visitors and host or local communities, presents many challenges and opportunities.7 Jafari also has connoted that tourism is a study of man (sic) away from his usual habitat of the industry which responds to his need, and the impact that both he and the industry have for the host socio-cultural, economic and physical environments.8 According to the definitions of tourism mentioned above, it can be summarized that tourism is “a movement of an individual or a group of individuals traveling to a place or several places which leads to an awareness of other civilizations’ cultures, history, also political, economic, social, educational, bio-physical, ecological and aesthetic realities and responds to the impacts that they have on the host socio-cultural, economic and physical environments.

Cultural Tourism The term “cultural tourism” can be seen as an aspect of heritage tourism. There are many definitions of cultural tourism from various sources. Cultural tourism is defined by the World Tourism Organization as movement of persons essentially for a cultural motivation such as study tours, performing arts and cultural tours, travel to festivals and other events, visits to sites and monuments, travel to study nature, folklore 9 or arts, and pilgrimages. Holloway has mentioned cultural tourism as one of the fastest growing areas of tourism. It encompasses both ‘high’ and ‘low’ culture: visits to museums and art galleries and to football matches; performances of music, both popular and classical; pilgrimages to literary sites ranging from the Brontes Haworth and the bridge in Sussex identified as that from which ‘Pooh-sticks’ were played in A.A. Milne’s Winnie-the-Pooh stories. The tourism industry has become adept at packaging and popularizing culture in all its forms.10 Richard has also provided a technical definition of cultural tourism that includes all movement of persons to specific cultural attractions, such as heritage sites, artistic and cultural manifestations, arts and drama, 11 outside their normal place of residence. However, Tighe has mentioned that the components of cultural tourism consist of three parts namely travel, the tourist and the sites. He observes that “cultural tourism is traveling undertaken with historic sites, museums, the visual arts, and/or the performing arts as significant elements”.12 In relation to the cultural tourist, Tighe has mentioned that he [sic] is “one who experiences historic sites, monuments, and buildings; visits museums and galleries;

7 “Tourism and Cultural Heritage” in the Dynamic Interaction Between Tourism and Cultural Heritage. Cultural Tourism Charter ICOMOS. International Principle and Guidelines for Managing Tourism at places of Cultural and Heritage Significance, np.nd. 8 Jafari, J. Editor’s page. Annals of Tourism Research March 16, 1990. 9 World Tourism Organization. The Role of Recreation Management in the Development of Active Holidays and Special Interest Tourism and the Consequent Enrichment of the Holiday Experience. (Madrid: 1985): 5. 10 Holloway, J. The Business of Tourism. 6th. (England: Pearson Education Limited, 2002): 206. 11 Richards, G. (ed) “Cultural Tourism in Europe” The social context of cultural tourism (Wallingford: CAB International, 1996): 24. 12 Tighe, A. Research on cultural tourism in the United States. Travel and Tourism (Research Association Proceedings, 1991): pp.387-391.

attends concerts and the performing arts; and is interested in experiencing the culture of the destination”. Cultural tourism is an important way to celebrate, preserve and promote a state’s unique heritage, increase opportunities for artists, promote public arts participation and boost economic development. State arts agencies contribute to cultural tourism by leading statewide planning, offering training and information resources, providing funding for local initiatives and conducting research on the impact of cultural tourism.13 To understand the definition of cultural tourism, one can conclude that is the movement of people traveling to experience, celebrate, and participate in the stories and peoples of the past and present, to preserve and promote a state’s unique heritage, thereby providing funding for local initiatives and conducting research on the impact of cultural tourism.

Heritage Tourism At the same time, the impacts, both negative and positive, of cultural tourism bring concern to many people. The negative impacts include damage to the fabric and heritage values of places through overuse and inappropriate behavior of tourists, site managers and the local community. The positive impacts include revenue to fund conservation works and high standards of management. During the past 20 years, the study of tourism has become highly fragmented and specialized into various theme areas, or concentrations. Within this research, heritage tourism is one of the most commonly investigated forms of tourism. Heritage tourism was described in the Journal of Heritage Tourism as being among the oldest forms of travel. Activities such as visits to sites of historical importance including built environments and urban areas, rural and agricultural landscapes, natural regions and locations where historic events occurred and places where interesting and significant living cultures dominate are all form of heritage tourism. The context of heritage tourism will include colonial heritage, commodification, interpretation, religious tourism, genealogy, patriotism, nostalgia, folklore, power, funding (fees or donations), contested heritage, historic sites, identity, industrial heritage, marketing, conservation, ethnicity, education and indigenous heritage.14 Poria et al observed that heritage tourism is a phenomenon based on tourists’ motivations and perception rather than on specific site attributes. Heritage tourism is a sub group of tourism in which the main motivation for visiting a site is based on the place’s heritage on characteristics according to the tourists’ perception of their own heritage.15 The National Trust for Historic Preservation (NTHP) has identified that history and culture provide a key opportunity for travel promoters and planners. The educational experience from heritage tourism can be partnered with other tourist attractions. There are five principles to guide the combining of heritage and tourism: collaborate; find the fit between a community or region and tourism; make sites and programs come alive; focus on authenticity and quality of experience; and preserve and

13 “Cultural Tourism Resources” [online] retrieved from http:www.nasaa- arts.org/artworks/ct_contents.shtml (accessed on July 28,2008). 14 The Journal of Heritage Tourism. Aims & Scope [online] retrieved from http://www.tandf. co.uk/journals/right (accessed on July 28, 2008). 15 Poria,Y., Buttler, R. and Airey, D. “Clarifying Heritage Tourism” Annals of Tourism Research 28,4 ( date 2001): 148.

protect resources.16 As “Preserving America” articles have mentioned heritage tourism is an economic development tool designed to attract visitors to an area based on the unique aspect of the locality’s history, landscape and culture. This not only boosts regional and local pride but is also a good source of revenue for a community and it can create jobs.17 In addition, Sharpley states that heritage is literally defined as what we have inherited from our past. Over the last decade, however, this has come to describe virtually everything associated with a nation’s history, culture, wildlife and landscape.18 The definition of heritage tourism following the scholars mentioned above can be concluded as a phenomenon based on tourist motivation and perceptions relating to the place’s heritage characteristics, boosting regional and local pride, generating, revenue and creating jobs for a community and focusing on authenticity, preservation and protection of resources.

Types of cultural heritage Cultural heritage can exist in many forms that can include both tangible and intangible assets.19 Tangible assets are in material forms, and can be physically touched. They can be divided into movable and immovable. Movable assets can be moved easily from one place to another place, such as works of art, paintings, and so on. Immovable assets, however, cannot be removed from their places of origin. Examples include buildings, historic places, monuments and so on. So the distinction between tangible and intangible assets of cultural heritage can be shown (figure 3).

16 About Cultural and Heritage Tourism. [online] retrieved from http://www.mrsc.org/Subjects/Econ/ed-TourCulture.aspx (accessed on July 28, 2008). 17 U.S. Department of Housing and Urban Development. “Preserving America.” A Guide to using America Community Development Block Grant Funds for Historic Preservation and Heritage Tourism in Your Communities. [online] retrieved from http://www.hud.Gov (accessed on July 28, 2008). 18 Sharpley, R. Tourism and Leisure in the Countryside. 2. (Huntington: ELM Publications, 1996): 61. 19 McKercher,B. & Du Cros, H. “Cultural Tourism” The Partnership between Tourism and Cultural Heritage Management. (New York : Haworth Hospitality Press, 2002).

Cultural Heritage

Tangible assets Intangible assets

-music Movable Immovable -dance -literature -theatre - rituals -works of art -historic places -festival eve-festival events -paintings -buildings -languages -objects -monuments -way of life - etc. - etc. - etc

Figure 3 The distinction between tangible and intangible assets of cultural heritage Source: Adapt from UNESCO and ICCROM, 2003. Introducing Young People to Heritage site Management and Protection: A Practical Manual for Secondary School teachers in the Arab Region (Amman: UNESCO and ICCROM), p.8. This distinction between tangible and intangible assets is useful for the general understanding of cultural heritage. However, in reality, tangible assets and intangible assets are very often closely associated and almost impossible to divide.20 For instance Kudijeen community and Kudijeen desserts (Kudijeen cupcake, Kudsarang, and Christma s bow) are both tangible and intangible assets of the Thonburi district. According to the definitions and types of cultural heritage mentioned above, it can be summarized that culture reveals the civilization of the communities or societies. This heritage has been transmitted from generation to generation for a very long time. Hence, cultural heritage is an invaluable resource being conserved for the next

20 “Types of Cultural Heritage”. [online] retrieved from http://www. unescobkk.org/fileadmin/Template2/culture/AAHM/heritage_guides_training/training_ kit/Core_ module/Unit2__4th_edition_pdf, n.p. (accessed on August 2, 2008).

14 generations. In this research, the researcher has found that the Kudijeen community has a long history from past generations to the present generation that shows the relationship between Thais and Portuguese since the Ayutthaya period, the Thonburi period and the Rattanakosin period. The community’s ways of life have continuously developed, along with social, economic and cultural conditions.

Cultural Significance and Significance Assessment Significance assessment is the first stage of the heritage conservation process. According to the Burra Charter, cultural significance is defined in term of aesthetic, historic, scientific, social or spiritual values for past, present of future generations. Cultural significance is embodied in the place itself, its fabric, setting, uses, associations, meanings, records, related places and related objects. Cultural significance is a concept or criterion for assessing the value of a place or site, which includes the area, land, landscape, buildings or other works, groups of building or other works, and may include components, spaces, and views. The places that are likely to be significant are those which help an understanding of the past or enrich the present and will be of value to future generation.21 This charter has defined criteria for assessing the values of natural and cultural significance, and the meaning of these value, as explained following: Historic value encompasses the history of aesthetics, science and society, and therefore to a large extent underlies all of the terms set out in this section. A place may have historic value because it has influenced, or has been influenced by, an historic figure, event, phase or activity. It may also have historic value as the site of an important event. For any given place the significance will be greater where evidence of the association or event survives in the site, or where the settings are substantially intact, more than where it has been changed or evidence does not survive. However, some ev ents or associations may be so important that the place retains significance regardless of subsequent treatment. Aesthetic value is a value that includes aspects of sensory perception for which criteria can and should be stated. Such criteria may include consideration of the form, scale, color, texture and material of the fabric; the smells and sounds associated with the place and its use. Similarly, Costin has noted that cultural heritage can provide an aesthetic, emotional experience for the viewer, leading to personal growth and development.22 Scientific value or research value of a place will depend upon the importance of the data involved, on its rarity, quality or representativeness, and on the degree to which the place may contribute further substantial information about cultural, historic and environmental process. Social value embraces the qualities for which a place has become a focus of spiritual, political, national or other cultural sentiment for a majority or minority group. The social value of the place can be shown through the community’s use or association with it.

21 Australia ICOMOS, The Burra Charter : The Australia ICOMOS Charter for Places of Cultural Significance, Victoria Australia ICOMOS Inc., 1999. 22Costin.C,L. “Legal and Policy Issues in the Protecting of Cultural Heritage in South Asia and the Pacific” Conservation and Policy. (California : Westland Graphics, 1993): 27.

However, cultural significance can be problematic. As Creamer has observed about historic value, cultural heritage represents eras and sometimes civilizations that have passed. Much of this heritage symbolizes a florescence of a region’s traditions and cultures. Heritage is often of particular importance to non-literate societies and to segments of literate societies often ignored in conventional “historical” documents.23 For information value, Costin has stated that the cultural heritage is essential to both public education and scholarly research. Historians, ethnographers and archeologists use material culture to study both ancient and traditional cultures. Information about how other cultures met challenges to their existence can help us as we meet the demands for our own world. The study of other cultures can also lead to new intellectual achievements.24 As Williams mentions, symbolic value attaches to the cultural identity of cultural property. It provides awareness and pride to the local community or the owners. The idea of a national cultural heritage is of particular importance to emerging nations, and the protection of cultural property is a highly political issue.25

The Establishment of Cultural Significance Different countries with different cultural heritage sites can use different methods to determine the cultural significance of a site. While some sites have detailed systems of determining this significance, many sites have no specific system.26 However, in an established system, the cultural significance of a heritage site is generally considered to reside in the site’s historic, aesthetic, scientific or research, social or spiritual value. In establishing the cultural significance of a place it is necessary to assess all the information relevant to an understanding of the place and its 27 fabric. Such information should be collected as in the following: 1. The developmental sequence of the place and its relationship to the surviving fabric. 2. The existence and nature of lost or obliterated fabric; 3. The rarity and/or technical interest of all or any part of the place; 4. The functions of the place and its parts; 5. The relationship of the place and its parts with its setting;

23 Creamer, H. “Contacting Aboriginal Communities” in Connah, G. (ed.), Australia Field Archeology: A Guide to Techniques. (Canberra : Australia Institute of Aboriginal Studies, 1983): 11. 24 Costin.C,L. “Legal and Policy Issues in the Protecting of Cultural Heritage in South Asia and the Pacific” Conservation and Policy. (California : Westland Graphics, 1993): 27. 25 Williams, S. A. “The International and National Protection of Movable Cultural Property” A Comparative Study. (New York : Oceana Publications, 1978): 138. 26 United Nations. “Cultural Tourism Site Management” in A Training Manual for Trainers in the Greater Mekong Sub-region,(2007), 3-7. 27 Australia ICOMOS, The Burra Charter : The Australia ICOMOS Charter for Places of Cultural Significance, Victoria Australia ICOMOS Inc., (1999) 12.

6. The cultural influences which have affected the form and fabric of the place;

7. The significance of the place where it has been influenced by historical forces or has itself influenced the course of history, for people who use or have used the place, or the descendants of such people; 8. The scientific or research potential of the place; 9. The relationship of the place to other places, for example in respect of design, technology, use, locality or origin; 10. Any other factor relevant to an understanding of the place. Sullivan has provided a process for the assessment of significance based on five steps, as in the following.28 1. An articulated statement about the significance of a place is an essential piece of information for any planner to consider in making basic decisions about the place’s future. 2. There should be a comprehensive enumeration of all its values as needed for the formulation of a successful conservation plan. The aim of such as a plan should always be to retain the cultural value of the heritage site. The Venice Charter places great stress on sensitive physical conservation aimed at preserving valued elements that relate to the place’s past. In addition, the process of significance assessment may reveal that the main value of the site is actually architectural, and that it requires stabilization or restoration. 3. There should be an analysis of the information relevant to the heritage site. 4. There should be an assessment of the site’s significance. 5. There should be a succinct statement of significance or cultural values.

This process can show as follows (figure 4):

28 Sullivan, S. “Conservation Policy Delivery” Cultural Heritage in Asia and the Pacific: Conservation and Policy (California: Westland Graphics, 1993): 22.

Location/Identification/Documentation

Gathering of physical Gathering of documentary evidence evidence, social and cultural context, and values

Analysis of information

Significance assessment

Succinct statement of significance

Figure 4 Assessment of cultural significance Source Sullivan, p 22, 1993.

Besides, Sullivan has mentioned a few issues of further importance in the process of significance assessment.29 - Significance is almost always multifaceted. The cultural value of a place or object seldom resides in a single definable value. - Cultural values expressed in physical evidence in a place offer a benchmark from which to measure environmental change over the identified period of the existence of those cultural values. - Cultural significance cannot be assessed in a cultural or geographic vacuum. The cultural context of the heritage site of cultural landscape needs to be assessed, and the site needs to be seen, as one manifestation of a complex and changing human society, in order for its value to be fully revealed. - Significance assessment should be practiced for places rather than for objects or monuments. - Significance is a dynamic concept. The significance of any heritage places may change as society’s values change. When the documentation of heritage significance has been conducted, the next step is to suitably plan for the cultural heritage management process or to choose the

29 Ibid.

18 appropriate methods for the conservation of the cultural heritage by using the information obtained from the first step. Furthermore, there are many factors to be

considered such as law, technique for cultural heritage conservation or appropriate methods or management plans.

Cultural Tourism Interpretation According to Australia ICOMOS 1999, interpretation means all the ways of presenting the cultural significance of a place. Interpretation may be a combination of the treatment of the fabric (e.g. maintenance, restoration, reconstruction); the use of and activities at the place; and the use of introduced explanatory material.30 As United Nation 2007 stated, interpretation is also a very important technique for cultural tourism management. Interpretation means the full range of potential activities intended to heighten public awareness and enhance understanding of a cultural heritage site.31 McArthur defined “Interpretation as a coordinated, creative and inspiring form of learning”. It aims to provide a means of discovering the many complexities of the world and our role within it, and to leave people moved, their assumptions challenged 32 and their interest in learning stimulated. Besides, Tilden has described that interpretation is an educational activity that aims to reveal the larger truth that lies behind any statement of fact. It is designed to capitalize on visitors’ mere curiosity for the enrichment of the human mind and spirit. There are six’s principles for interpretation to reveal cultural significance, as follows:33

1. Any interpretation that does not somehow relate what is being displayed or described to something within the personality or experience of the visitor will be sterile.

2. Information, as such, is not interpretation. Interpretation is revelation based on information. They are entirely different things. However, all interpretation includes informat ion. 3. Interpretation is an art, which combines many arts, whether the materials presented are scientific, historical or architectural. Any art is in some degree teachable. 4. The chief aim of interpretation is not instruction, but provocation. 5. Interpretation should aim to present a whole rather than a part, and must address itself to the whole man rather than any phase. 6. Interpretation addressed to children (say up to the age of twelve) should not be a dilution of the presentation to adults, but should follow a fundamentally different approach. To be at its best it will require a separate program. And ICOMOS defined forms or media of interpretation as follows:34

30 Australia ICOMOS, The Burra Charter : The Australia ICOMOS Charter for Places of Cultural Significance, Victoria Australia ICOMOS Inc., (1999): 3. 31 United Nations. “Cultural Heritage Specialist Guide” Training and Certification Program for UNESCO World Heritage Site, Training Handbook, (2007). 32 Hall, C.M. & Mc Arthur, S. Heritage Management in Australia and New Zealand. 2. (Melbourne: Oxford University Press, 1998): 167. 33 Tilden, F. Interpretation of Heritage. 3. (Chapel Hill: University of North Carolina, 1997): 9. 34 ICOMOS. Cultural Tourism, International Scientific Symposium 10th General Assembly Sri Lanka, Central Cultural Fund Publication: Colombo, (1993).

- Interpretation center or reception and visitor orientation center. - Printed information e.g. advertisements, brochures, guidebooks, books and maps.

- Signage, e.g. highway directional signs, signs around and on site, emergency signs. Th ese signs need to be well placed and easy to read. - Narrated slide presentation, Video tape presentation or CD presentation. - Film - Rental tape-recorded tours - Pre-recorded station stops - Car radio - Light and sound shows - Guides, e.g. site employed guides, outside guides, or local guides. - Accommodation for special visitors - Special exhibitions for the blind - Languages - Visitor satisfaction surveys As Aplin has mentioned, heritage interpretation is often quite clearly used as a political tool, reinforcing the beliefs and stances of the hegemonic group, which is clearly shown in the use of national monuments and icons, and in the very visible places they occupy in national heritage lists. Additionally, Aplin has explained the use 35 of several interpretation techniques which, following ICOMOS, include: - Signs On site signs can be important tools for both site and visitor management, and for giving information. They need to be well placed, eye-catching, attention- holding and attention-grabbing. Generally, as lettering and graphics need to be of a size easily read from at least one meter away, signs have a strictly limited capacity in terms of the information they can convey. Carefully conceived and well–designed signs are a key man agement tool for keeping visitors on designated routes, for promoting heritage friendly behavior, and for preventing damage and injury. - Guides Trained professional or voluntary guides are used at many heritage sites to give an on-the-spot commentary outlining the main features of the site and also providing entertainment. Guides can adapt the content according to the needs of visitors and directly answer questions. Guides can also influence visitor behavior and dissuade harmful, dangerous, or disruptive activities. - Printed material Printed material is a traditional medium for interpretation, and is used to convey b oth on-site and off-site information. A graded range of printed material, perhaps in several languages, is a good way of providing for the diversity of visitor needs. Printed materials also cater for non-visitors who have an interest in the site. - Audio-visual aids Many sites around the world provide some form of audio guide including audio-cassette recorders, a headset, and low-power transmitter loops. Simple audio tapes can be made available in different languages and using different the handsets. In

35 Aplin, G. Heritage Identification Conservation and Management. (Melbourne: Oxford University Press, 2002): 34-38.

20 the future, handsets could also contain video screens showing graphics relating to the features at each stop.

- Web sites and other IT media Web sites are an exceptionally powerful off-site medium for interpretative information relating to heritage sites. Many heritage sites now have comprehensive web sites offering “virtual tours”. This facility allows many more people to experience the actual site, even if they live on the other side of the world. Web sites can offer versions in multiple languages, and the best ones allow users to navigate their way around the site in their own time. - Visitor centers A visitor center can bring together all types of interpretations and presentations, along with additional static and dynamic displays. The atmosphere at the visitor center should be relaxed, to the extent that visitor numbers allow, and the center should provide a comfortable place, protected from the weather, in which visitors can wait for others and find information. Interpretation can be used to raise public awareness and understanding of heritage values and the need to protect them. It encourages visitors to have first-hand experience and, hopefully, whets appetites for further knowledge. It adds value to the visitor’s experience. It can be used to stimulate social interaction which is an important aspect of children and adult learning. It builds identity by promoting the use of heritage. It can be a powerful informal source of education that helps the visitor slot the specific knowledge into their broader knowledge base. It conveys broader community education messages, including those designed to influence general attitudes to heritage and environment. It can influence or change visitor behavior. It can also be used as a visitor management tool as it is more effective to explain the reasons behind directions 36 and prohibitions than to enforce them in a heavy-handed way. Nattinee Sriwongtrakuk has stated that interpretation should relate to the wider social, cultural, historical and national context and setting. It must respect authenticity. It should be concerned about sustainability in the long term. In addition, the participation of the local community is very important for interpretation such as in the employment of a local heritage guide, because they will understand and care for the cultural value. They will pay attention to the conservation of the heritage.37 Hall & McArthur have stated that tourism operators can also use interpretation to differentiate their tourism product from more mainstream products, therefore attract higher-yield customers while increasing both customer and guide satisfaction. This can contribute to an ethical position held by the operators and gain more favorable treatment from a heritage manager.38 Today interpretive communication strategies are used by interpreters, educators, and communication professionals working in a wide range of visitor contact

36 Ibid. pp.34-38 37 Nattinee Sriwongtrakul. The Challenges of Developing a Community Approach to Cultural Management and tourism: the Case Study of Dan Kwain Pottery Village, Nakorn Ratchasima, Thailand. (Dissertation, Architectural Heritage Management and Toursim, Graduate School Silpakorn University, 2007): 48. 38 Hall, C.M. & Mc Arthur, S. “Integrated Heritage Management” Principles and Practice. (London: The Stationery Office, 1998): 168.

21 areas such as museums, national parks, historic sites, urban sites, factories, botanical gardens and places where one might want to interpret the story or essence of a site to a visitor.

Cultural Landscape The landscape has heritage importance as heritage depends on the way people have interacted with their physical environment over time. There is much evidence of past land uses and organizations of settlement that can show something about the way that different groups have adapted or failed to adapt to the elements. This relationship between natural and cultural processes is the fundamental theme of cultural landscapes. Cultural landscapes have been defined by Lowenthal as an imprint of human history that can tell something about the achievements and values of the predecessors. Cultural landscapes are interpreted as living history that contains a wealth of evidence of social and material history that has heritage value and has evolved over time.39 Also, Taylor has defined cultural landscapes as ‘the landscape’ which surround us and in which we conduct our activities. They are the result of human intervention in the natural landscape and present a record of human activity, human values and ideologies. Cultural landscapes also represent evidence of material culture and reflect human relationships with the environment. He also defined cultural landscapes in terms of concepts of space with the underpinning idea of ideology. In these terms, cultural landscape is the setting for everything we do and the repository of intangible values and human meanings that nurture our very existence.40 The World Heritage Committee of UNESCO has defined and adopted three categories of cultural landscape, ranging from (1) those landscapes most deliberately ‘shaped’ by people, through (2) the full range of ‘combine d’ works, to (3) those least evidently ‘shaped’ by people (yet highly valued).

The three categories extracted from the Committee’s Operational Guidelines are as 41 follows: 1. A landscape designed and intentionally created by man. 2. An organically evolved landscape which may be a relict or fossil landscape in which an evolutionary process has come to an end but where its distinguishing features are still visible, and a continuing landscape which retains an active social role in contemporary society associated with a traditional way of life and in which the evolutionary process is still in progress and where it exhibits significant material evidence of its evolution over time. 3. An associative cultural landscape which may be valued because of the religious, artistic or cultural associations of the natural element. According to a summary from Birnbaum, a cultural landscape is defined as a geographic area including both cultural and natural resources and the wildlife of domestic animals therein, associated with a historic event, activity, or person or exhibiting other cultural or aesthetic values. There are four types recognized, such as

39 Lowenthal, D. “Past Time Present Place” Landscape and Memory. (The Geographical Review, 1975): 12. 40 Taylor, K. “Cultural Landscape as open air museum” Borobudur World Heritage Site and its setting Humanities Research, 10, 2, 2003). 41 UNESCO. Operational Guidelines for the Implementation of the World Heritage Convention. (Paris : UNESCO World Heritage Centre, 2005): 84.

22 historic sites, historic designed landscapes, historic vernacular landscapes, and ethnographic landscapes. These are described as follows:42

Historic sites mean a landscape significant for its association with a historic event, activity, or person. For instance, they may include a cremation site or a president’s house or properties. Historic designed landscapes mean a landscape that was consciously designed or laid out by a landscape architect, master gardener, architect, or horticulturist according to design principles, or an amateur gardener working in a recognized style or tradition. The landscape may be associated with a significant person, trend, or event in landscape architecture; or illustrate an important development in the theory and practice of landscape architecture. Aesthetic values play a significant role in designed landscapes such as parks, campuses and estates. Historic vernacular landscape means a landscape that evolved through use by the people whose activities or occupancy shaped that landscape. Through social or cultural attitudes of an individual, family or a community, the landscape reflects the physical, biological, and cultural character of those everyday lives. Function plays a significant role in vernacular landscapes. They can be a single property such as a farm or a collection of properties such as a district of historic farms along a river valley. Examples include rural villages, industrial complexe, and agricultural landscapes. Ethnographic landscape means a landscape containing a variety of natural and cultural resources that associated people define as heritage resources. Examples are contemporary settlements, religious sacred sites and massive geological structures. Small plant communities, animals, subsistence and ceremonial grounds are often components. As Fellmann has mentioned a landscape as evidence of ethnicity may be as subtle as the greater number and size of barns, the designs of churches or the names of villages. The evidence may be as striking as the buggies of the Amish communities, the massive Dutch (really, German-origin) barns of southeastern Pennsylvania, or the adobe houses of Mexican American settlements in the Southwest. The ethnic landscape, however defined, may be a relic, reflecting old ways no longer pursued. It contains evidence of artifacts or designs imported, found useful, and retained. In some instances, the physical or customary trappings of ethnicity may remain unique to one or a very few communities. In others, the diffusion of ideas or techniques may have spread to areas beyond their initial impact. The landscapes and landscape evidences explored by cultural geographers are many and complex. 43

Cultural Landscapes in Thailand In Thailand, the concept of cultural landscape is relatively new, especially in its cultural conservation aspect. The aspect of each cultural landscape depends on geographical difference and its setting. According to Sirisrisak and Akagawa, cultural landscapes in Thailand demonstrate the way of life, understanding on nature, and

42 Birnbaum, C.A. Focus on Landscape Preservation. National Trust Historic Preservation Washington, D.C.: 7, 3 (May/June 1992). 43 Fellman Fellmann, Jerome D., Getis, Arthur. and Judith, Getis. “Landscapes of Human Activities” Human Geography. 9. (NY: The McGraw-Hill Companies, 2007): 206.

23 religious b elief of local people. They divided some major types of cultural landscape in Thailand as follows:44

1. Forest and community is a place that reveals the relationship between forest and people not only as source of food, water, herbal medicine and so on, but also the sacred place for the community. 2. Religious place is a sacred place normally surrounded by the community. for instance Santa Cruz Church is located at the center of Kudijeen community. The relationship between church, site, and local people is highly cohesive, therefore local people realize the duty to preserve the church. They have a custom to present their valuable treasure to the church and always organize religious events all year round, especially the parade of the Holy Cross, as will be described following. 3. Rice fields can reflect a unique culture in Thailand. In the past, when farmers needed to cultivate the rice field, they invited villagers to help them. This cultivation encouraged opportunities for villagers to have some social activities such as dancing with folk music. 4. Salt farm is one of the unique activities in Thailand. The location of the salt farm needs to be close to seawater, such as in Samutsongkram and Samutsakorn provinces where there are the largest salt farms in the world. The components of a salt farm include waterwheel, farm, and warehouse. A salt warehouse is built as a local bamboo or wooden structure joined together with rattan strips. This vernacular warehouse reflects local Thai wisdom. 5. Water-based community is the settlement of local people along both natural and irrigation canals. In the past, when the land road system was underdeveloped, canals were used for transportation and the activities of daily life such as a floating market and boat racing. Local people usually built wooden houses in a traditional style at the river bank. Behind the house, the inner land is the orchard for tropical fruit farming. Trees in the orchard are a mixture of various kinds of plants such as chili, basil, mango, banana and so on. Local people learn how to plant and maintain their orchard from their ancestors, and thus a place where humans have been involved for hundreds of years becomes a historic site.

The Impact of Community-based Tourism Development Tourism development can have both positive and negative impacts on the local community. Tourism can be a significant part of a local environment, economy, and socio-culture. According to UNEP, tourism creates business and employment opportunities, and thereby encourages support for the preservation of cultural heritage assets. However, tourism costs the host community because of the need for infrastructure development to support the tourist industry. Tourist related commercialization may degrade the environment near heritage sites, thereby increasing the cost of maintenance. Appropriate management of cultural sites and the tourist industry can reduce some of these impacts and encourage support for tourism by the

44 Sirisrisak, T. and Akagawa, N. Concept of Cultural Landscape Conservation in Thailand. Cities for People: The 8th International Asian Planning Schools Association Congress 2005, School of Housing, Building and Planning. University Saints Malaysia, (September 11-14, 2005): 1-10.

24 local community.45 For a better understanding, the impacts can be classified as both positive and negative, affecting environment, economy, and socio-culture as follows:

Positive impacts The principal benefit of tourism is a rationale for conservation. Tourism often relies on unspoiled natural and cultural environments as a basic attraction. Tourism can provide a vital economic justification for maintaining the character and integrity and uniqueness of an area. In many instances, the highest economic return from these resources is through their conservation as tourist attractions rather than development for commodity production. Classic examples of this relationship are the Amphawa floating market in Samutsongkran province and Samchuke market in Suphan Buri province and so on. Environmental impact The potential benefit of tourism is the environmental improvement which can be involved with tourism development. It can bring modern technologies such as pollution treatment or sewage treatment facilities which can protect and even enhance environmental quality. The good atmosphere between the local host and the visitors would bring peace and friendship. Economic impact If people from the community have jobs in the tourism industry, this will improve their economic situation and also decrease the hard feelings towards tourists. If organizations work with the local community and hire local residents, it opens employment opportunities up to people to whom opportunities are rarely available. It offers them motivation to learn and to develop their skills and gives them the opportunity to build a better life for themselves. The bottom line is, it gives them hope. Local people make perfect guides. They know the area they live in. They may know more about the plants in their backyard than a university educated botanist would. They can imitate birdcalls and track animals. Hiring local guides is not only better for the community, it is better for the visitor too. However, successful development might need to be ass ociated with financial support in order to make the decision to promote its uniqueness. Socio-cultural impact Many developing countries would have no basis for a tourism industry without their indigenous culture. Many tourists want to experience the cultures of the destinations they visit. Thus tourism has assisted in the revival of the arts and handicrafts sectors, resulting in both preserving and diversifying the items produced. Certainly, tourism can contribute to preservation or revitalization of native arts by creating demand for such products or tourist-generated demand. Tourism has helped preserve and promote art forms that may otherwise have died, thereby helping to preserve the culture. The local product is modified for sale to tourists by removing the significance of religious symbols. The cultural significance is retained but tourists’ requirem ents are also satisfied.46

45 “Sustainable Tourism”. 2005. [online] retrieved from http://www.uneptie.org/ pc/tourism. (accessed on November 3, 2009).

46 Van Harssel, Jan. Tourism. An Exploration 3 ed. (New Jersey: A Paramount Communications Company, 1994) : 194-212.

Negative impacts Tourism can have a negative impact on local communities when done without respect or consideration. Indeed, tourism can cause hostility, competition, jealousy and the loss or destruction of the local culture. Many travelers fail to research before they go, and simple mistakes which can often be avoided are often made, causing offence to local people and making the lives of the next travelers to visit that little bit more difficult. It is vitally important that the visitor makes an effort to fit in, to limit the impact of their presence and to show respect for the traditions and culture of the community where they are staying. Otherwise, one is likely to confirm the bad reputation that travelers are gradually developing.47 Environmental impact The main local environmental impacts are noise, air quality degradation, transportation, waste, water and land quality effects and so on. Wh en a large number of visitors arrives to the local community, they may negatively affect the quality of life of residents due to pollution, noise and waste. Moreover, visitors may compete with residents for the use of facilities and infrastructure, and increase crowding, inducing irritation among the local residents, which may affect the visitor experience, damaging 48 the destination’s image and tourism in the long term. Economic impact The tourism industry generates substantial economic benefits to both host countries and tourists’ countries. Especially in developing countries, one of the primary reasons for a region to promote itself as a tourism destination is the expected economic improvement. Tourism related service providers including shop owners, boat owners, local handicraft group members, and employers have benefited from tourism. These, however, may cause increasing property values and costs of living for local residents whose incomes do not increase. Socio-cultural impact It is as a result of the unique interaction between tourists and a destination area and its population that socio-cultural impacts occur. During a festival or event, traffic congestion, parking problems, crowding in local shops and overcrowded local facilities can disrupt the lives of locals. Serious social problems, including crime and vandalism, make locals feel vulnerable and promote a growing level of local hostility towards visitors who become symbols of negative change.49 These changes to daily life may create challenges to traditional morals and values, leading to loss of identity. In terms of negative cultural impacts, festivals and events have the power to destroy cultural heritage by allowin g for the commodity of culture to meet the needs of an increasing number of visitors.50 The main impacts effected by the tourist-host relationship are the

47 Ibid. 48 Curtis, S. Visitor Management in small historic cities. Travel and Tourism Analyst 3(1998): 75-89. 49 Delamere, T. A., Wankel, L. M., & Hinch, T. D. Development of a scale to measure resident attitudes toward the social impacts of community festivals, part 1: item generation and purification of the measure. Event Management, 7 (2001):11-24. 50 Getz, D. Event management and event tourism. (USA: Cognizant Communication corporation, 1997).

26 demonstration effect, when the hosts' behavior is modified in order to imitate tourists,51 the change in language usage in the destination, the growth of alcoholism, crime,

prostitution and gambling and the transformation of the material and non-material forms of local culture.

Conservation for Cultural Tourism At the broadest level, the natural and cultural heritage belongs to all people. Everyone has a right and responsibility to understand, appreciate and conserve its universal value. A primary objective for managing heritage is to communicate its significance and the need for its conservation to its host community and to visitors. Domestic and international tourism continues to be among the foremost vehicles for cultural exchange, providing a personal experience, not only of that which has survived from the past, but of the contemporary life and society of others. It is increasingly appreciated as a positive force for natural and cultural conservation. Tourism can capture the economic characteristics of the heritage and harness these for conservation by generating funding, educating the community and influencing policy. It is an essential part of many national and regional economies and can be an important factor 52 in development, when managed successfully. Tourism could bring benefits to host communities and provide an important means and motivation for them to care for and maintain their heritage and cultural practices. The involvement and co-operation of local and/or indigenous community representatives, conservationists, tourism operators, property owners, policy makers, those preparing national development plans and site managers is necessary to achieve a sustainable tourism industry and enhance the protection of heritage resources for future generations. The International Cultural Tourism Charter principles for successfully cultural tourism have defined six principles as follows:53 1. To encourage public awareness of heritage Since domestic and international tourism is among the foremost vehicles for cultural exchange, conservation should provide responsible and well managed opportunities for members of the host community and visitors to experience and understand that community’s heritage and culture at first hand. The programs for the protection and conservation of the physical attributes, intangible aspects, contemporary cultural expressions and broad context, should facilitate an understanding and appreciation of the heritage significance by the host community and the visitors, in an equitable and affordable manner. Because the individual aspect of natural and cultural heritage have differing levels of significance, some with universal values, others of national, regional or local importance, so the interpretation programs should present that significance. It will utilize appropriate, stimulating and contemporary forms of

51 Boissevain, J - P. Serracino-Inglott. Tourism in Malta; In: E. de Kadted.: Tourism – Passport to Development ?; (New York, Oxford University Press, 1979): 265-284. 52 ICOMOS International Cultural Tourism committee. ICOMOS International Cultural Tourism Charter: Principles Guideline for Managing Tourism at Places of Cultural and Heritage significance.(2005): 5. 53 Ibid.

27 education, media, technology and personal explanation of historical, environmental and cultural information. The visitors should always be informed of the differing cultural values that may be ascribed to a particular heritage resource. And the interpretation programs should facilitate and encourage the high level of public awareness and support necessary for the long term survival of the natural and cultural heritage. 2. To manage the dynamic relationship

The relationship between heritage places and tourism is dynamic and may involve conflicting values. It should be managed in a sustainable way for present and future generations. The long term protection and conservation of living cultures, heritage places, collections, their physical and ecological integrity and their environmental context, should be an essential component of social, economic, political, legislative, cultural and tourism development policies. The interaction between heritage resources or values and tourism is dynamic and ever changing, generating both opportunities and challenges, as well as potential conflicts. Tourism projects, activities and developments should achieve positive outcomes and minimize adverse impacts on the heritage and lifestyles of the host community. The conservation, interpretation and tourism development programs should be based on a comprehensive understanding of the specific but often complex or conflicting aspects of heritage significance of a particular place. Continuing research and consultation are important in furthering the evolving understanding and appreciation of that significance. The retention of the authenticity of heritage places and collections is important. It is an essential element of their cultural significance, collected memory and intangible traditions that remain from the past to enhance the appreciation and understanding of that cultural heritage. Tourism development and infrastructure projects should take account of the aesthetic, social and cultural dimensions, landscapes, bio-diversity characteristics and the broader visual context of heritage places. Preference should be given to using local materials and take account of local architectural styles or vernacular traditions. For increased tourism, the managem ent plans should establish appropriate limits of acceptable change, particularly in relation to the impact of visitor numbers on the physical characteristics, integrity, ecology and biodiversity of the place, local access and transportation systems and the social, economic and cultural well being of the host community. And there should be on-going programs of evaluation to assess the progressive impacts of tourism activities and development on the particular place or community. 3. To ensure a worthwhile visitor experience The conservation and tourism planning for heritage places should ensure that the visitor experience will be worthwhile, satisfying and enjoyable. Conservation and tourism programs should present high quality information to optimize the visitor’s understanding of the significant heritage characteristics and of the need for their protection, enabling the visitor to enjoy the place in an appropriate manner. Visitors should be able to experience the heritage place at their own pace. Specific circulation routes m ay be necessary to minimize impacts on the integrity and physical fabric of natural and cultural characteristics. Visitors should be encouraged to behave as welcomed guests, respecting the values and lifestyles of the host community. Planning for tourism activities should provide appropriate facilities for the comfort, safety and well being of the visitor, that can enhance the comfort of the visit but not adversely impact on the significant features or ecological characteristics. 4. To involve indigenous communities

The host communities and indigenous peoples should be involved in planning for conservation and tourism. The rights and interests of the host community should be respected. They should be involved in establishing goals, strategies, policies and protocols for the identification, conservation, management, presentation and interpretation of their heritage resource, cultural practices and contemporary cultural expressions, in the tourism context.

5. To provide benefit for the local community The tourism and conservation activities should benefit the host community. The conservation management and tourism activities should provide equitable economic, social and cultural benefits to the local community, through education, training and the creation of full- time employment opportunities. These programs will enhance the skills of local people in the presentation and interpretation of their cultural values, respect for their heritage, and take a direct interest in its care and conservation. 6. To provide a responsible promotion program Tourism promotion programs should protect and enhance natural and cultural heritage characteristics. Places and collections of heritage significance should be promoted and managed in ways which protect their authenticity and enhance the visitor experience by minimizing fluctuations in arrivals, avoiding excessive numbers of visitors at any one time and relieve the pressures on more popular places by encouraging visitors to experience the wider cultural and natural heritage characteristics of the region or locality. The promotion, distribution and sale of local crafts and other products should provide a reasonable social and economic return to the host community, while ensuring that their cultural integrity is not degraded.

Related researches Pamila Hararak has observed that each community has a religious institution as its community center. The open space surrounding the institution is used for various community activities. Kudijeen community has a strong society due to a Christian inheritance. Well-organized assemblies of local people allow for successful social activities and interactions. As a result, spatial development of the community can be understood easily. Wat Kalaya community, on the other hand, has become socially frail. The lack of original dwellers makes it difficult for people to get together. Most people are immigrants who come to the community just to find cheap housing. A lot of migration s occur in the community. This situation has caused various environmental and social problems in the area. The proposed development guidelines for Kudijeen and Wat Kalaya are as follows: 1) creating activities to encourage social interactions among local people in Wat Kalaya community; 2) conserving and restoring historic sites and ancient houses in both communities; 3) promoting cultural tourism in both communities; and 4) encouraging local people to save important spaces in the 54 communities as well as sustaining their traditional way of life. Thip Srisakulchairak has stated that architectural and urban conservation is an essential component of the broader conservation process emphasizing both physical and

54 Pamila Hararak, The Evolution and Settlement Patterns of Kudi Chin and Wat Kalaya Communities. (Thesis Urban and Landscape Design Chulalongkorn University, 2001): C.

29 cultural aspects. Tourism is a major economic activity that has impacts on physical and cultural aspects. The research is combination of conservation and tourism concepts: on the basis that tourism can support the achievement of “conservation”, he found that “Bangrak”, one of the historic areas in Bangkok, is suitable for conservation and development. The geographical scope of the study was 0.175 sq. km. The area covered old buildings and communities with original living styles. Historically Bangrak was an outstanding commercial area inhabited by 3 different ethnic and religious groups, who each possessed their own culture. The analysis of site-observations indicated the physical and cultural importance of the study area, as well as its potential for tourism development. Consequently, the study emphasized conservation for tourism. However, due to the fact that tourism produces impacts on physical aspects and lifestyle of the community, the preliminary study for tourism development of the study area was followed by consideration types of tourism resources for the study area. The major outcome, for appropriate tourism within the study area, was “cultural tourism”. Finally, the study recommended policies for conservation and sustainable development relating to both physical and cultural aspects, based of architectural and urban conservation, cultural tourism and principle of sustainable development.55

Conclusion Conservation of old community for cultural tourism need sufficient conservation that is systematic planned. A key factor towards the community conservation is transforming meaning including the cultural significance and its values to not only tourists for income generating but also should comprise of the related sectors such as local residents, abbot of Santa Cruz church and conservation organization.

The literature on conservation for cultural tourism emphasizes the cultural significance and significance assessment of old community. The process of conservation is to aware the values of community and will lead to a sense of the need for preservation ranging from this generation to future generation. The interpretation can reveals the cultural significance of a place. There are any impacts harm or gain to the community. These impacts can be conducted to preserve the values of community. The researcher needs to know how to manage the visitors in the right way to visit the site and enhance the visitor’s sense of place that will in turn enhance their awareness and understanding. Thus, the principles of cultural tourism will help achieve goals both local residents and visitors.

55 Thip Srisakulchairak, Conservation of Bang-Rak Area for Cultural Tourism, (Thesis Urban and Landscape Design Chulalongkorn University, 2000): C.

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Chapter 3

History and evolution of the study area

The purpose of this chapter is to describe the history of Kudijeen community. This was a trade and residence area, mostly for foreigners both Chinese, Muslims and Westerners. Because of fertile land and good transportation, the area has had an importance and continuing evolution until the present. It can be divided into three eras, namely the Ayutthaya period, the Thonburi period and the Rattanakosin period. There are many attractive places surrounding the Kudijeen community offering resources for cultural tourism along the Chaopraya river.

History and evolution of Kudijeen community As mentioned in Chapter 1, Kudijeen community played important role as historic community from the past to the present. According to an important notion in cultural anthropology, culture gradually evolves from the ways in which human beings adapt themselves to the surrounding environments. History of Kudijeen community that can be divided to be five period as followings: 1. Ayutthaya period (1350-1767)

2. Thonburi period (1767-1782) 3. King Rama I-III (1782-1851) 4. King Rama

IV-VI (1851-1925) 5. King Rama VII-IX (1925-present).

Thonburi in Ayutthaya period (1350-1767) During the period when Ayutthaya was the kingdom’s capital some 400 years ago, Bangkok was a seafront town on the bank of the Chaopraya river but of little importance. The area known as Bangkok later became a strategic location when a new canal short-cut reduced the distance of the winding section of the river to accommodate journeys from Ayutthaya to the sea. The excavation of this canal took place during the reign of King Chairachathiraj (1534-1546 A.D.)59 and created two waterways running through the east and the west of Bangkok. Then in the reign of King Mahachakraphat (1548-1568), this seafront town became known as Thonburi Sri Mahasamut. Foreigners traveling through the area to Ayutthaya still called it Bangkok. Land and sea maps made by foreigners at that time show the location of the present Thonburi as Bangkok. Dutch traders coming to trade with Ayutthaya described Bangkok as a city surrounded by walls situated five miles from the river mouth. Serving as a tariff gate, all sampans would anchor there to declare details, types, and origins of merchandise as well as provide information of their crew. Upon leaving the kingdom, the same procedure applied and tariffs had to be paid here60. In addition to its role as a tariff gate, Bangkok’s fertile land was suitable for agriculture. Believed to be an ancient sea bed, the land from Bangkok all the way to Nakorn Sawan was a low plain built up by ocean sediments and mud flowing down from the northern plateau. Vegetable farms and fruit orchards were abundant.

59Dusadee Taitaku. Evolution of Rattanakosin for Land Use in the future. Professional Journal. (Bangkok: Chulalongkorn University: 1999): 6. 60 Nangnoi Saksri. Physical Factors of Rattanakosin. (Bangkok: Chulalongkorn University: 1999): 12. 33

Historical records and journals written by foreigners often referred to Bangkok as being blessed with plentiful produce of the best quality in the kingdom61. Due to its location along the turning points on both sides of the Chaopraya river, combined with fertile soil producing high quality fruit orchards, Bangkok played a significant economic role during the Ayutthaya period. Residents enjoyed the security of the surrounding city walls with guest residences and fortresses along the banks of the river. Journals written by merchants traveling to Ayutthaya in the reign of King Songtham told of stays in Bangkok where the governor graciously provided accommodation in a large, pleasant and comfortable three-storey building. Bangkok’s economic impact during the Ayutthaya period was due to its being a port of entry, a business and service center and a major agricultural area with spectacular rice fields and fruit orchards. Contacts with foreigners during their stay before reaching Ayutthaya resulted in the more modern perspective of the town compared to other Thai towns. Such characteristics continued well into the time when King Taksin established Thonburi as the capital, commanding the Royal Palace to be built on the west bank of the Chaopraya river (figure 5).62

Agricultural area

Chaopraya river

Bangkok city

The Center of Bangkok Community

Figure 5 Map of Bangkok before the excavation of the short-cut Bangkok Yai canal Source: Dusadee Taitaku. Evolution of Rattanakosin for Land Use in the future. Professional Journal. Bangkok: Chulalongkorn University: 1999

61 The Fine Arts Department. Archive of Rattanakosin Conservation, 27- 28. 62 T. Klauymai na Ayuthya. Portraits of Bangkok 220 Years. (Bangkok: K.P. Printing, 2003): 39.

(a) Map of Cpy river from (b) Map of Cpy river from (c) Map of Cpy river shows Ayutthaya to the mouth the mouth of the river the old and the present of the river by Franksoir, to Ayutthaya by Dutch, line. King Narai, 1688. Phraphetracha, 1690.

Figure 6 The physical characteristics of Bangkok city and Chaopraya Ayutthaya era and GIS system Source: Dusadee Taitaku. Evolution of Rattanakosin for Land Use in the future. Professional Journal. Bangkok: Chulalongkorn University: 1999

Before the excavation of the short-cut Bangkok canal, Kudijeen sub-district was a Thai community of fisherman who lived along the old Chaopraya river that followed the line of Bangkok Noi and Bangkok Yai canals of the present. When the excavation of the canal took place during the reign of King Chairachathiraj, in 1502, Kudijeen

sub-district became an important port and strategic location. As a result, this area become the settlement of diverse ethnic groups such as Chineses, Thais, Muslims, Annameses and French navy mercenaries. The center of the community was Wichaiprasit Fort and the riversides around the fort. Chronologically, the Portuguese were the first foreign group to arrive in Ayutthaya to trade fire-guns and cannons, and to settle at the Chaopraya riverside. This situation was still the case until the second fall of Ayutthaya and was revived again in the reign of King Taksin63 Thonburi period (1767-1782) After the second fall of Ayutthaya in 1767, Chao Tak gathered his people to draft an army of patriots to take revenge for his country. He successfully drove out the Burmese troops. Chao Tak decided to build the new capital southward of Ayutthaya along the Chaopraya river and named it “Thonburi”. The main strategic reason was its outstanding location. This city was a customs duty and seaport outpost, which controlled all inbound and outbound cargo ships. Moreover, it was an old town with many forts already built, as well as a large number of temples. There was no need to waste time for reconstruction, as its location was near the river mouth. And in case of enemy attack, it was easy to escape to the sea.64 Upon arrival at the town, all nobles and civil servants unanimously invited Chao Tak to ascend the throne in 1768.65 Thonburi city area with its long history in the kingdom of Thailand originated its settlement pattern on canals and river where early in habitants settled communities. Along the Chaoproya river, there was a settlement of a Chinese group who migrated from Ayutthaya. The group settled down at Wat Kalayanamitr. Thai Muslims were in the vicinity of the mouth of the Bangkok Yai canal, close to the former royal palace in Thonburi. These Muslims established Tonson Mosque as their spiritual center. Portuguese people had their houses built along the bank of the Chaopraya river further to the south, where those Portuguese people were referred to as Farang Kudijeen which means “Westerners at the Chinese Shrine”. This was an old community, also being the birth place of three forms of traditional desserts namely Khanom Farang Kudijeen (of two kinds, one called Kudijeen cupcake, the other Khanom Nah–Nuan), Kuay-tus dessert (pineapple cake) and Kusarang cupcake (Christmas Bow in December). Some Portuguese, who lived in Ayutthaya, moved to associate with King Taksin’s army while others fled to other places. In 1979 when King Taksin ascended the throne, Bishop Gorre, a French priest, and the Portuguese Christians then came to Thonburi and found many Christian people already living together near Wichaiprasit Fort (figure 7).

63 Sarakadee Printing, editorian. (Bangkok: 1999): 81. 64 History of Thonburi [Online] available: http://www.webpob2007.com/ 012/attractions en/attractions_en- history.hmtl (accessed on April 2, 2009). 65 Thai Farmers Bank Public Company Limited. 15 Years of Thonburi Art. Trans. Saowalux Phongsatha Poshyanandana. (Bangkok: G.A. Merit): 11.

Wichaiprasit fort

Figure 7 The location and characteristic of Thonburi city, Ayutthaya period

Figure 8 Thonburi city fort (Bangkok side) in 1692

He petitioned the king to grant the land to build the Santa Cruz church. Transfer of the land was made on September 14, 1769. The Church was in the form of a small wooden prayer hall, with a high floor and no high wall. Bishop Gorre recorded that King Taksin visited Santa Cruz church and ordered a wall to be built. This compound now has people of diverse ethnicities. They absorbed Thai culture but still retain aspects of their own cultures. Especially, the Portuguese Christians have kept their cultural heritage from generation to generation. In one sense, from the past to the present, there has been little change, most habitats are in rows, and most residents have lived here for generation. Houses abut each other, some protruding to the Chaopraya river where they might have been floating houses in the old times. The beautiful house which is located riverside in front of the Santa Cruz church is the house of Louis Winsor. It was built with teak wood in a ginger-bread style. It is now decayed but still beautiful. Most people in the community are government officials, and the rest are housewives, workers and traders. Furthermore, there are four ceremonies which attract people who had previously moved out from the community to return and join the celebration. These celebrations are concerned closely with the land and religion, as follows

1. Good Friday Festival in March-April 2. The parade of Kaew-Ta Virgin Mary in May. 3. Holy Cross Ceremony in September 4. Christmas Eve in December The especially important of celebration is the parade of the Holy Cross. The Holy Cross is situated at Santa Cruz church and is part of the cross that was used in the crucifixion of Jesus. This ceremony is held every year on September 14 for commemorating the important event when King Taksin gave the land to Bishop Gorre. At the end of King Taksin’s reign, he displeased the Christian priests and the professed Christian group because Christian nobles were not participating in the ceremonies of the country due to their fear of conflict with core beliefs in their own religion. So King Taksin banished them from Siam. Santa Cruz church was without an abbot.66 For arts and architecture of the Thonburi period, after King Taksin had declared independence and decided to build the new capital of Thonburi, he had to put efforts into revival of the nation’s culture and art. The art of the Thonburi period has not been commended by art experts to the same extent as that of the Sukhothai, Ayutthaya or Rattanakosin periods. However, it still possessed characteristics which could reflect the arts and people’s attitude of that time. It was a link between the art of Rattanakosin and that of

Ayutthaya. After fifteen years the capital was moved to Bangkok on the east bank of the Chaopraya river, marking the Rattanakosin period. 67 The Thonburi period was very important in the history of Thailand. It was the reign that linked the past to the present, Ayutthaya to the Rattanakosin period.

Thonburi in the reign of Kings Rama I to III (1782-1851) When King Rama I ascended to the throne, he relocated the capital of Bangkok to the east side of the Chaopraya river and built it as the permanent capital of the kingdom mainly due to the ongoing conflict with Burma. Like Phitsanulok, Thonburi city originally had a river running through the heart of the city as it was situated on both sides of the Chaopraya river. In times of war, transporting food, ammunition, troops and people to help fight the war encountered a geographical barrier in having to cross the river. Having fought against Burmese commander Ah Sae Yun Ki when defending Phitsanulok, King Rama I realized that building a bridge over the Chaopraya river was a difficult task because of its depth and width, unlike the river Nan in Phitsanulok city. Such a location thus presented a disadvantage in defense. By establishing the capital only on the east side of the river at the arrowhead point, the river formed natural defense moats on the west and south sides of the city. Adding man-made canals to the north and the east, the new capital would have defense moats on all sides. The muddy lowland further to the east added to the natural defensive. Other reasons for the relocation, apart from the geographical defense, were the constant eroding of the west side of the river and the old palace

66Prapaphan Srisuk. 80 Years of Santa Cruz church Book. (Bangkok, A.T. Printing: 1996): 34. 67 Thai Farmers Bank Public Company Limited. 15 Years of Thonburi Art. Trans. Saowalux Phongsatha Poshyanandana. (Bangkok: G.A. Merit): 21.

being small and unable to be expanded as it was blocked on each side, by the Temple of Dawn and the Molilokayaram Temple respectively.68 In building the new capital, it is obvious that the city layout duplicated that of Ayutthaya to same degree as is evident in the positioning of the Grand Palace and the Bovorn Satharnmonkol Palace on the east bank of the river. The temple of the Emerald Buddha being a part of the Grand Palace resembled the Temple of Phra Sri Sanpetch. In the nearby vicinity, there was the Viharn of Phra Sri Sakyamuni at the Temple of Wat Suthat comparable to the Temple of Wat Phanan Chueng in Ayutthaya. The intention to duplicate Ayutthaya could be based on two reasons. Firstly, the city plan of Ayutthaya was well known and had been proven effective. Secondly, the resemblance with the great Kingdom of Ayutthaya was a political message to inform neighboring countries that Siam had become strong and flourishing once again. This psychological tactic was confirmed by the well-known motto, “rebuild like it used to be”, followed and upheld as a public principle for almost a century.69 (Figure 9)

Figure 9 Plan of Bangkok Source: Royal Thai Survey Development

King Rama I ordered the new palace and royal residence to be built and to be as beautiful as the palace in Ayutthaya. Besides, he ordered eight new palaces for

68 T. Klauymai na Ayutthaya. Portraits of Bangkok 220 Years. (Bangkok: K.P. Printing, 2003): 65. 69 Ibid P. 68-69.

other royalty. Five palaces were situated within Thonburi city. According to the evidence, the locations of the royal residences were as follows: 1. Lynchee garden palace: given to Chao Fah Krommaluang Anurak Thevej. Later, it was established to be Wang Lang palace. 2. Mungkud (mangosteen) garden palace: given to the son of his elder sister, Chao Fah Krommaluang Narinthornronnares. 3. Baan Poon palce: given to a younger brother of Krom Phrarachawang lang. 4. Phrarachaniwej: given to King Rama II 5. Wang Derm: gave to Chao Fah Krommaluang Thibej Bordin Thorn, the middle son of his elder sister. Thonburi city was reduced in importance to be just the location to protect the south of the capital city. The third King’s palace was built to protect the north side of the city and the normal citizens’ homes were replaced with the communities of slaves attached to various palaces. After the second fall of Ayutthaya, in the Thonburi period the Thai traded with the Chinese only, having no relationship with other countries. In the fifth year of the King Rama I reign, however, Portuguese ambassadors travelled to Bangkok by sloop. King Rama I welcomed them warmly.

This was the only European envoy to establish a relationship with Siam in the reign of

King Rama I. He also sent an envoy with tribute to China. In religion, it was his intention to restore relations with Christianity. He invited Bishop Goude, who had lived in Takaewtueg when he was exiled from Thonburi, to come to the capital, therefore the teaching of Christianity by the missionaries was once again renewed. In 1794, it was an important year for the Santa Cruz church, when Bishop Arnold Antoine Garnault travelled from Penang to stay at this church and collected the novices together and set up a novice home. He brought a printing press to print Kham Son

Christang which was the oldest book recorded in Thailand. King Rama I ruled his 70 people peacefully, including the Santa Cruz people as well. The reign of King Rama II was a better period, with the King able to bring a peaceful time and prosperity to people including the Santa Cruz people. The King constructed many palaces on the Thonburi side. This showed the significance of Thonburi city as part of Bangkok. King Rama III was known for his affection of Chinese culture, and traded with China. He was also known as a great businessman who conducted profitable trade with China and enriched the royal treasury. However, he communicated with westerners as well. The most prominent westerner was Dan Beach Bradley, an American physician. He reformed the fields of printing, publishing and taking vaccination to Siam against smallpox disease.71 The first newspaper, the Bangkok Recorder, was published monthly in 1844-1845. In this period, the livelihood of people was no different from that of Ayutthaya, peaceful and properity. Portuguese language was the important foreign language according to Prince Damrong who recorded that, in the reign of King Rama II, Mr. John Crawfurd was the English

70 Marisa Kesornkul. 80 Years of Santa Cruz Church Book. (Bangkok, A.T. Printing: 1996): 89. 71 Ibid. P.92.

envoy to Bangkok, but that nobody could speak the English language. Conversations had to be translated into Portuguese and Malay and then translated into Thai and English by Portuguese in the Kudijeen community. At that time, the Kudijeen community had developed as the Sukhumvit area has now, because its location served in transportation and trading. Opposite the Kudijeen community was Pak Khlong Talat where there was a big floating market and seafood market. Most noble houses were located in this area such as that of Somdet Chaopraya Borom Maha Prayurawongse (Dis Bunnak). In the early reign of King Rama III, Mr. Robert Hunter, an English trader, came to Thailand and opened the Hunter Department Store which the villagers called the Hang Huntae or Tuek Fa-rang. This building was built in the European Style. It was considered to be first European building at that time. Many western products were sold such as crystal, fine glassware, silk and quinine. Besides, Angelina Sap, a Portuguese Lady, Mr. Robert Hunter’s wife, built a European house at Kudijeen further to the north of Hunter Departmentstore.72(Figure 10)

Figure 10 Hunter Departmentstore Source: 80 Years of Santa Cruz Church.Bangkok

In 1835, Bishop Pallegoix built the second Santa Cruz church as the first building had been demolished by a flood. This second building was built in a Chinese style with the end of the roof decorated with elaborate stucco work as in the roof of a Chinese shrine (figure 9).73 So, Thonburi city was heavily populated by Thai citizens, noblemen and foreigners. It had many orchards and the community also comprised craftmen. The agricultural goods were sold on the floating markets such as Klong Bangluang floating market, Bangkok Noi floating market and Wat Thong floating market. There were not many changes to the development of roads and canals as the developments were mostly restricted to the Rattanakosin side.

72 Ibid. P.91. 73 Ibid. P.93.

Figure 11 Santa Cruz church (the second building) Source: 80 Years of Santa Cruz church Book

Thonburi in the reign of Kings Rama IV to VI, 1851-1925 (The modernization era) In the era of King Chom Klao Chaoyouhua (King Rama IV), city expansion towards the east was conducted for the second time. The Chakri monarch paid close attention to maintaining water transport via many major intracity canals built for many purposes; these included Damnernsaduak canal, Bang li canal and Lad Khun Owing to the fact that there was no direct connection of these canals with the inner city of Bangkok, it will not be necessary to elaborate on the detail of these canals, except for the Mahasawadi canal dug in 1857 and completed in 1860. It linked Bangkok and Nakornchaisri not only providing transport for trade between cities but also served to expand agronomic and community areas. This man-made Mahasawadi canal was 27.36 kilometers long, 14 meters wide and 3 meter deep constructed by Chinese laborers were hired for the purpose. Phra Pasisombatpibul, Head of the Opium Excise Tax Office, initiated the digging of Pasicharoen canal in 1866. He had asked the King’s permission the utilize baht 112,000 from taxed excise for funding the canal. This Pasicharoen canal was to serve as a quick route between cities for transport mainly of crops. It took 6 years to complete. It was 24.8 kilometers long, 14 meters wide and 2.5 meters deep. Besides, road construction along canals was carried out utilizing the earth obtained from excavation as construction material.74 For the Kudijeen community, the first photo shop in Siam was established. It was a floating shop situated in front of the Santa Cruz church. It

74. T. Klauymai na Ayuthya. Portraits of Bangkok 220 Years. (Bangkok: K.P. Printing, 2003): 73.

opened in 1863. The owner was Mr. Chit or Luang Asanee Naruemitr, of Kudijeen. It 75 is assumed that he learnt photography from Bishop Pallegoix. In the reign of King Rama V, money was granted to invest in digging canals for water transport and the maintenance of canals by means of canal reconditioning and for the building of paralleled roads. In Thonburi city, there was the digging of Thawewattana canal and Narapirom canal. The Bowring Treaty led to a dramatic growth of commercial sectors as common people then gained access to foreign trade and this was the great economic and social revolution of Siam. The first industries in Siam were rice milling and sugar production. At the end of the King Rama IV reign, these rice mills were not only situated along the Chaopraya river but also expanded into the canals from Klong San to the Rat Burana area. Also during the era of King Chulalongkorn, a royal decree was issued for the construction of more roads, many of which were to connect with canals. And construction began of railway and telegraph systems, the first in Siam. The document from Santa Cruz church recorded the living conditions of the Santa Cruz community around 100 years ago or during the reign of King Rama V, revealing that this community was a closed community, comprising only Catholics. This made it a community with unity and harmony, each one treated like a brother or a sister. When there was an activity, everyone joined in and offered help. There was even a village theme song called Look Kudijeen, an indication of the togetherness of the community. Their way of living was plain and simple. The houses were of Thai style, built on stilts. Each family had to have a boat for water transportation within the community. Due to the high-raised houses, some fed poultry, pigs, kept orchards, fishery and caught species of bat to sell. At that time, Santa Cruz village had many adults with local knowledge and many officials who conveyed the renown of the village such as Khunpra Riam Wirachapark, of the Royal Thai Navy (1922-1931), who was a lecturer at Chulalongkorn University and Thammasart University (1932), produced French texts, German texts, and dictionaries. He was a Vice-President of Parliament, diplomatic protocol chief of the Ministry of Foreign Affairs, ambassador to France, Italy, Belgium, Netherland, Switzerland , Spain and Portugal (1933). For education, the children went to Santa Cruz Convent School. 76 King Rama VI, after he ascended the throne, took after his father in building a bridge each year to celebrate his birthday. These was a series of six bridges for this purpose which prefixed their names with Charoen to mean growth, namely Saphan Charoenrach, Saphan Charoen rart, Saphan Charoensri, Saphan Charoentat, Saphan Charoensawadi, and Saphan Charoenpas. This Saphan Charoenpas was built to cross Klong Bangkok Yai on Issaraparp Road, the first bridge ever built in Thonburi. It was quite a long bridge of 52 meters. Its decorations at both ends of the bridge, were of a five-headed Naga spread out to uphold the King’s insignia on a bronze plate77 Besides, Chaopraya Yommaraj, the Minister of Interior Affairs, submitted a letter, dated November 25, 1918, informing the King that road transport in the western part of

75 Marisa Kesornkul. The Chaopraya River Life at the Santa Cruz church in 80 Years Santa Cruz Church.Bangkok: A.T. Printing, P 104,1997. 76 Anurat Na Songkla. Wat Santa Cruz Wat Kudijeen. (Bangkok: A.S. International,19991): 8-21. 77 T. Klauymai na Ayuthya. Portraits of Bangkok 220 Years. (Bangkok: K.P. Printing, 2003): 77.

the Chaopraya river was paltry and that a plan to expand roads should be drawn up with construction to assist commence whenever feasible. Mr. R Belhom, Chief of the Sanitation Unit, then drafted a plan for a road map and an underground tunnel linking the west side (Thonburi side) with the east side of the Chaopraya river and proposed the draft for the King’s consideration, whether to proceed with this plan or not. In his own writing, King Rama VI replied that “Prior to making any decision, a proposal of this nature must be included in the agenda of ministerial meetings. As the foremost consideration for this project involves the budget, it should first be brought to the attention of the Minister for Finance…”. Budget constraints continued to put the construction plan on hold.78 The bridge carries a railway across the Chaopraya river in Bang Son sub-district on the left bank and Lamut sub-district of Nonthaburi province on the right. Trains from the Bangkok Railway Station head south via this bridge. The construction of Rama VI Bridge began in the reign of King Rama VI but was completed in the reign of King Rama VII. The bridge officially opened for the public during World War II. The Thai government later commissioned a British company to repair the damaged bridge, and the Maeklong Raiway Station was built at Klong San district as well.79 During the reign of King Rama VI, the area of Kudijeen was designated as having the Chaopraya river as its Northern boundary. The Eastern boundary was at a pedestrian bridge and the land boundary that of Chaopraya

Passakornwong. The Southern boundary was at the land of Umdang Ame, Umdang

Huang and the new cemetery next to a piece of land of a Roman Catholic church. The West had Kudijeen canal as the boundary. Besides, King Rama VI proclaimed the administrative districts and the land use can be showed as follow (figures 12-13).

78 Ibid. P. 78. 79 Ibid. P.181.

Figure 12 district of Thonburi province in the reign of King Rama VI Source: the Royal Institute.

Figure 13 Map of land use of Thonburi city in 2006 N Source: The City Planning Department, Portraits of Bangkok 222 Years ¿

Furthermore, King Rama VI instructed to the Kudijeen community that those who lived there must be under the Roman Catholic religion and he restricted the selling of land only to those under the Thai law who believed in the Roman Catholic religion. In the past Kudijeen community was a community of many Roman Catholic groups, Thais, Portuguese, Chinese and Annamese who came from Chantaburi province.

They lived in a close relationship and the Bishop was the community leader. In 1906, Santa Cruz Convent School was opened by a sister of the order of Saint Paul de Charles.80 For the Kudijeen community, in 1913, as Santa Cruz church had decayed, Bishop Gulianmo Kin Dacruz built the new building (the third building) in a Neo Classical style. The roof is covered with tile. The walls are decorated with stain glass. Molded figures of Jesus and other saints were imported from France.81

Thonburi in the reign of King Rama VII to the present (1925 to the present) In the reign of King Rama VII, Thonburi city changed vastly. Generally, there was an economic slump. Commerce with foreign countries was mostly by traders who were Chinese, Indians, and Westerners. In 1931, the land of the Bunnak Family was expropriated to build the Phraphuttayodfahchulolok Bridge connecting Thonburi and Bangkok. Eleven roads were constructed on the Thonburi side and it was the fastest growing economic area, especially affecting Bansomdej market which could be easily linked to Phahurat, Sampheng, Rajawongse and Songward. After changing the administration in 1933, a declaration annulled various counties all over the country, and changed to the province and district system, while declaring the

Municipal Act. Thonburi province established Thonburi Municipality in 1937. The office was in Chao Chom Pis house, on the Wat Prayoonwong side of the Chaopraya riverbank. First, Kudijeen was a subdistrict called Kudijeen sub-district under the Thonburi province administration. General Por Phibunsonkram, the Prime Minister, changed Kudijeen sub-district to be Wat Kalaya sub-district.82 Before construction of Tesaban Sai 1 road , that area used to be a small sub canal of Wat Prayoonwong canal. Everybody traveled by boat.83 In 1929, significant changes occurred related to the construction of the Memorial Bridge or Phraputtayodfahchulalok Bridge by Messrs.

Dorman Long & Co.Ltd. of Middlesbrough, England. This was to bridge over the Chaopraya river, connecting the Phranakorn side and the Thonburi side. It was opened th on April 6, 1932 to commemorating the 150 anniversary of the Capital, King Rama VII was on board the Royal Barge from the Palace to Saphan Phraputtayodfahch for the opening ceremony. Thereafter the Royal Barge Procession sailed for a pavilion on the Thonburi side to watch and follow war ships sailing through the opened bridge wherefrom the King returned to his residential palace in the Royal Barge. Since then, Sapan Phraputtayodfa has brought well-being and easy access for transport both on land and on water. 84 During World War II, it was bombed. In the meantime, a temporary steel bridge was constructed to provide for car and pedestrian traffic. However, an automobile ferry raft and ferry boat services were also used to meet transport demand. For Kudijeen living, most houses had a Thai style with a high floor level and no fence wall. Each house had to have a boat to travel within the village. The villagers who worked on the Phranakorn side required a ferry boat, children

80 Thai Culture Encyclopedia Foundation. P. 390. 81 Marisa Kesornsuk. 80 Years of Santa Cruz church Book. (Bangkok, A.T. Printing: 1996): 99. 82 Ibid P. 103. 83 Ibid.P 104. 84 T. Klauymai na Ayuthya. Portraits of Bangkok 220 Years. (Bangkok: K.P. Printing, 2003): 78-80.

studied at the convent school, housewives earned income by selling desserts. Some houses had pig pens underneath them and, if there were some space available, it would be used to raise ducks and chickens or be turned into fruit orchards. There were three large fish ponds. Some captured species of bat were for sale. The Chaopraya river still provided ample caught fish and shrimp to eat and sell. At the rear of the Santa Cruz Convent School were gardens. The housewives went to Somdej market and U- thai market which was situated at Wat Anongkaram. People in the village lived harmoniously. They participated in every religious ceremony. In 1932, Tesaban Sai 1 Road was constructed. It was a narrow sidewalk where a car could not get through. The villagers had to catch a bus in front of the Suksanaree School. At that time, there were still floating houses on the Pak Klong Talat side but they gradually disappeared. During World War II, this community found itself near a strategic location, namely the Memorial or Phraputtayodfachulalok Bridge. When it was bombed the villagers fled to shelter in the garden channel near Santa Cruz School. The vibration damaged a large number of glass window. Also during World War II, in 1942 there was major flooding, with the water level 2.27 meters high for forty-six days. The villagers had to travel by boat.85 In the reign of King Bhumiphol, the Phraputtayodfachulalok Bridge or

Memorial Bridge was reopened on November 15, 1949. Many roads were built on the

Thonburi side around 1957. New trade areas then spread to be located on those roads. 86 BanSomdej market was stagnant and eventually quit. Modern trade grew rapidly, so the Thonburi side made progress. In 1971, a declaration combined Phra Nakorn province and Thonburi province to be Nakorn Luang Thonburi as a province. In 1975, a further declaration divided the administration to be a sub-district (Tambon or Kwang) and district (Amphoe or Khet). The Bangkok Metropolitan Governor ruled for four-year terms. Because of the crowded traffic on a Phraputtayodfachulalok

Bridge, Pokklao Bridge was later built in 1981 to help relieve traffic on the Phraputtayodfa-chulalok Bridge. It opened to traffic on December 3, 1984, the bridge crosses the Chaopraya river from Chakrapetch and Chakrawat road in Phranakorn and Samphanthawong district over to Prachathipok road in Thonburi district. The circus formerly known as Wong Wian Lek in front of the Suksanaree School was demolished as it stood in the way of Charoen Krung Road. A recreation park was built at both ends of the Pokklao Bridge for public use (figures 14-22).87

85 Ibid P.108. 86 Sarakadee Printing, editorian. (Bangkok: 1999): 85. 87 Ibid P. 137.

(d) The land use of Thonburi in (e) The land use of Thonburi in the the reign of King Rama VII reign of King Rama IX Figure 14 compares the land use of Thonburi in the reign of King Rama VII and IX Source: The City Planning Development, Portraits of Bangkok 220 Years

Kudijeen community Kudijeen community

Figure 15 Map of the study area in 1974 Figure 16 Map of the study area in 1983

\ N ¿ Figure 17 Map of the study area in 1992 Figure 18 Map of the study area in 2001 Figures 15-18 from Royal Thai Survey Department

Figure 19 the evolution and the land use of the study area in 2006 Source: The City Planning Department

Figure 20 Map of the land use of Bangkok Yai district in 2007 Source: www.wikimapia.com

Figure 18 The transportation network of the study area and the surrounding

Figure 21 The transportation network of Thonburi city (Bangkok Noi and Bangkok Yai)

N ¿ main road minor road Figure 22 The main roads and minor roads of the study area

For Kudijeen community, in 1983 major flooding occurred again, and a boat attempted to drain the flood water around the church and within the Santa Cruz Suksa

School. Dredging canals, building dams, and installing pumps could successfully prevent flooding. Later a big flood happened again in 1985 the cemetery wall was brought down by the water pressure and fell onto the cemetery ground. So, the cemetery was turned into a cavity for the dead bodies. A new wall was built at the place where the old wall collapsed. The wall became the back side of the corpse storage, having one row of four columns with a total of 80 crypt. Later, another storage area was built on the right side, having a space of three meters between the two. Flowers and grass were planted in front of the storage areas. After this improvement to the cemetery, a space was left to allow fire engines to reach the community, as previously the lane leading to the village was too small. In 1989, further improvements were made such as ground filling and building another wall, as well as building a new gate at the front of the cemetery next to the Tesaban Sai 1 Road. The area near the cemetery was getting crowded as the villagers and students brought their vehicles to park there. Another problem was the dirtiness from the dumped garbage within the area; therefore, there was some thought to relocate the cemetery to the Arkara Sankhamonthol Krungthep at Nakorn Phathom. In 1991, ther was the construction of New Arun Amarin Road and its opening in 1999, with the effect of changing the community environment and transportation in the area. The following figures show the evolution and the land use of the study area.

List of attractive places surround the Kudijeen community The following are interesting attractive places to visit surrounding the Kudijeen community. The places of special value to be conserved for cultural tourism are as follows (Figure 23): 1. Wichaiprasit fort

2. Wat Arun 3. Wat Molilokayaram 4. Tonson Mosque 5. Wat Hong Rattanaram 6. Phadungtham Mosque 7. Ban Pattayakosol 8. Bangluang Mosque 9. Wat Kalayanamitr 10. The shrine of Kian Un Keng 11. Wat Prayoonwongsawas 12. Goowatin Mosque

Figure 23 Map of Attractive places surround Kudijeen community Source: http://maps.google.co.th (Februar y, 2011) adapted by Nana Srithammasak

1.Wichaiprasit Fort 2. Wat Arun 3. Wat Molilokayaram

4. Tonson Mosque 5. Wat Hongrattanaram 6. Phadungtham Mosque

7. Ban Pattayakosol 8. Bangluang Mosque 9. Wat Kalayanamitr

10. Kian Un Ken Shrine 11. Wat Prayoonwong 12. Goowatin Mosque

1. Wichaiprasit Fort (Pom Wichai Prasit) Wichaiprasit fort is located outside the Naval Headquarters on the bank of the Chaopraya river, north of the mouth of Khlong Bangkok Yai. In the Ayutthaya period, this fort was built by the King Narai (1657-1688) and called “ Vichayendra Fort”. The king ordered French navy mercenaries to be in service to protect the fort. Later, in the reign of King Bhet Raja (1688-1703), a war was started with the French as the Thais wanted to drive them from the country. During the war the fort on the eastern bank was so badly damaged that the king had it demolished. In the Thonburi period, King Taksin (1767-1782) built the royal palace within the Vichayendra Fort. He had it repaired in 1777 and renamed it Wichaiprasit Fort. Constructed of brick and mortar, the fort was built in an octagonal shape surrounded by two parallel walls. Two round towers were built on the north and south inner wall. In the Rattanakosin period, King Rama V (1868-1910) bestowed the fort on the Navy, under whose care it remains. It is unknown when the Navy added the 12 Rama I era cannons. In the same area, on the eastern wall, four more cannons were added and are used for ceremonial salutes. The Chao Por Nu Shrine is to the south, and the flags of the Naval Commander in Chief and the Royal Thai Navy fly at the western entrance of the fort.88 Its architecture is Western style with a tower, walls and ramparts. All are now in white. One can conveniently climb it by stairs from the inside. When one stands on top of the rampart, the opposite bank of the Chaopraya river can be seen clearly. As it is part of the Navy’s headquarter, so it is not open to the public (figures 24-25).

88 “The Wichaiprasit Fort”. [On line] Retrieved from http://www.geocities. com-RainForest-7153-wangderm6.htm. (accessed on January 24, 2008).

Figure 24 Wichaiprasit fort located at the mouth of Bangkok Yai canal Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

Figure 25 Wichaiprasit Fort Source: http://www.weekendhobby.com/offroad/isuzu/picture%5C16254911591.jpg

2. Wat Arun Rachawararam Rachavoramahavihan (Temple of Dawn) Wat Arun is a first class royal temple indicated by ending its name as Rachavoramahavihan . It is situated on the west bank of the Chaopraya river in the Thonburi district. The Thai chronicles mentioned that when Ayuutthaya was the capital, this temple was named Wat Makok. It was situated in a Tambol Bangmakok. Bangmakok means “village of olives” or “ Makok”. After the second fall of Ayutthaya, King Taksin and his army arrived to Wat Arun to build their new capital, Thonburi. He reached it at dawn, so he renamed this temple Wat Jaeng meaning “clear”, “bright”, and “dawn” (Figure 26). Wat Jaeng once housed two important Buddha images, the Emerald Buddha and the Phra Bang being brought down from Vientiane in 1778. When Bangkok became the capital in the Rattanakosin period, the Emerald Buddha image was installed in the temple of the Emerald Buddha but Phra Bang was returned to Vientiane. Wat Jaeng was completely renovated in the reign of King Rama II, who rebuilt the bot, the vihan, the sala kanparian and renamed it “Wat Arun Rajtharam”. He intended to raise the old prang which stood in front of the temple from its original height of 16 meters to 67 meters but the reign ended before the intention was realized.

It was left to King Rama III to fulfil the elevation of the prang, and to King Rama IV to change the name to “Wat Arun Ratchavararam”. Now it is seen as special to the King Rama II reign, and keeps relics of him. So, this temple has been named in each period as in the following table:89

Name Period

Ayutthaya Wat Makok Thonburi Wat Jaeng

King Rama II Wat Arun Rajatharam

King Rama IV Wat Arun Ratchavararam

Wat Arun Ratchavararam King Rama VI Rachavoramahavihan

Table 1 The Name of Wat Arun in each period

89 The Continuing Education Center. A Survey of Thai Arts and Architectural Attractions: a Manual for tourist Guides. Chulalongkorn University 3rd ed. Bangkok, 1993.

Figure 26 Wat Arun Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

The attractive items of Wat Arun are as follows: the great prang, bot noi, vihan noi, the bot, the vihan, belfries, the gallery, the marker stones, mondop of the Buddha’s footprint, the monument of King Rama II. The first attraction place is the Great Prang. With its great height, the Great Prang is one of the Bangkok’s best known landmarks. Best seen from the opposite bank of the river, it glistens in the sunlight during the day and stands dark and noble at the dawn or dusk. A visit to the beautiful, peaceful monastery complex surrounding the familiar tower is very worthwhile (figure 27).

Figure 27 Prang at Wat Arun From http://en.wikipedia.org/wiki/Image:Wat_Arun_and_Sunset.jpg

Firstly, the tall prang and four smaller ones (corner prangs) were started by King Rama II (1809-1824) but completed in the reign of King Rama III, taking five years during 1842-1847. This prang is in Khmer style. It is 67 meters high and measures 234 meters around the base, which makes it the highest prang in Thailand. The Great Prang is in fact a group consisting of the main prang, four corner prangs and four side mondops, all on the same platform. There are iron railings round the group with five openings, three on the east side and two on the west side. Over the gates are the emblems of the first five reigns, namely the emblems of King Rama I (Unalom ) and King Rama III (Prasart) over the west side gated and of King Rama II (Garuda catching Naga), King Rama IV (the Great Crown of Victory) and King Rama V (Coronet) (figures 28-32).

Figure 28 Unalom emblem Figure 29 Prasart emblem

Figure 30 Garuda catching Naga emblem Figure 31 Crown of Victory emblem

Figure 32 Coronet emblem

Figures 28-32 photographed by Nana Srithammasak

Figure 33 Main prang From http://en.wikipedia.org/wiki/Image:Wat_Arun

The main prang was built of brick then covered with stucco. The decorations are unique, comprising millions of pieces of multicolored Chinese porcelain. The main prang rises in four receding tiers, after which the body takes in four small alcoves. Each contains the figure of the God Indra mounted on Erawan, the traditional Thai three–headed elephant. The prang has its top ending with the nopasul and the crown

(figure 33). The sides of the first tier have trees and flowers designed in Chinese ceramics. The sides of the second tier have niches all around containing alternately “Kinon” and “Kinari” (figure 34).

Figure 34 Kinon and Kinari statues Figure 35 Kinon and Kinari statues

on the second tier on the third tier

The sides of the third tier also have niches of “Kinon” and “Kinari” where the bearers are monkeys (figure 35). The sides of the fourth tier have “Kinon” and “Kinari” in niches but the bearers are brama celestials. The bearers encircling the prang body over the alcoves are Vishnu mounted on the Garuda. There are very steep and narrow steps leading up to the four tiers. Each tier has a balustrade at the edge to form a narrow corridor around the prang body. From here one can obtain an impressive view of Bangkok across the river to the Grand Palace and the temple of the Emerald Buddha (figure 36)

Figure 36 View of the Emerald Buddha Temple across the river

The four corner prangs are smaller than the main prang and built in an identical style, having in an upward direction niches containing alternately “Kinon” and “Kinari” at

the bottom row, then a row of monkey and mara bearers, then four niches holding a figure of the Wind God (figures 37-38).

Figure 37 corner prang Figure 38 The wind God as situated in each niche

Turning to the side mondops, the bases of the mondops have niches all round holding alternately “Kinon” and “Kinari”. Over the bottom row is a row of “Konthan” bearers on the east and west mondops and demon bearers on the north and south mondops. Many different attitudes of Buddha images were placed within the mondops by the order of King Rama V. The second place of attraction is Bot noi which is found in front of the prang.

Historically, King Taksin was ordained a monk and lived in this bot. His bed is still there. It was made from a single teak board of extraordinary width. A statue of King Taksin was placed here (figure 39) sculptured in 1945 in the reign of King Ananda. This Bot noi was the bot of the old temple and was contemporary with the Great Prang of today. It was built as a low structure with porches at the front and the back. The gable ends were decorated with gilt flame motifs, and highlighted with colored glass (figure 40).

Figure 39 King Taksin Statue Figure 40 The gable end of bot noi with gild flame motifs

There are 29 Buddha images, in both seating and standing attitudes within this bot. The principal Buddha image is of brick and plaster, gilded and lacquered in Subduing Mara attitude. The third place of attraction, which stands side by side and was contemporary with the bot noi, is vihan noi. In the Ayutthaya period, it housed the Chulamani Chedi which is a large stupa built with the four Jatulokaban (Earth-Protectors) at the corners. The vihan noi was used to enshrine the Emerald Buddha image after it had come from Vientiane in the reign of King Taksin. The fourth place of attraction, which is the most important part of the temple, is the ordination hall (Bot or Ubosoth). It is situated on the north west of the great prang and encircled by a gallery. The bot looks eastward to the Chaopraya river. The entrance of the bot is the main entrance by which the monarch enters for the “Kathin” ceremony. In front of this main entrance is a statue of two demons, each 6 meters tall. The green one (left hand side) is called “Thosakan” and the white one (right hand side) is called “Sahasadecha”, both standing on a pedestals with both hands holding a stout club. They were built with brick and stucco and decorated with colored ceramics, made in the reign of King Rama III but repaired so many times that they are considered works of recent times. The gable end of this main entrance was built in a floral motif style. The roof was three-tiered and topped with a spire (figure 41).

Figure 41 main entrance of the bot

For the bot itself, the roof is two-tiered with the front surrounded by eight sema stones to indicate the holiness of the ground, and the back gable ends in carved wood, to the design of a divinity inside his celestial abode. The pillars and outer walls are decorated with floral patterns, done in ceramics, representing the restoration work during the reign of King Rama IV. On the outside, there is a throne which was placed against the wall between the two front doors. This enshrined “Phra Phutta Narumit” that King Rama IV built to be dedicated to King Rama II and which was transferred from the Grand Palace to this temple in the reign of King Rama V. The opposite space between the two rear doors was used for a throne which housed a double–tiered, gilded and lacquered high tray and a cone-shaped wax floral arrangement. It was an idea of

King Rama IV to build a Buddha for the dedication of King Rama III and for himself but the plan was not realized. The principal Buddha image in the bot was “Phra Putta Dharmikaraj”, in the attitude of subduing mara which was built by King Rama II and was named by King Rama IV. The face of the Buddha image is believed to have been modeled by King Rama II. In front of the principal Buddha image are the two chief disciples. The ashes from the cremation of King Rama II were interred in the pedestal of the principal Buddha image by order of King Rama IV. The mural paintings on the walls in the bot are mostly on themes of the Buddha’s life and the jakata stories which belonged to the reign of King Rama III and were restored in the reign of King Rama V after a fire in 1895. The inward side of the door panels showed the mythical tree known as “maklipol” but the inward side of the window panels had designs of flowers and animals. There are four stupas standing in a row, east to west, on the south side of the bot. All are in the same size and style with indented corners, decorated with ceramics and colored glass in floral and other motifs. They were made in the reign of King Rama III (figure 42).

Figure 42 Stupa situated on the south side of the bot

The fifth place of attraction is the vihan or vihara enshrining one or more Buddha images, used for conducting the merit-making rituals. This vihan is found to the west of the Great Prang and is of comparable size with the bot. The roof is three- tiered with gable ends showing a seated celestial on a background of flame motifs, gilded and lacquered and decorated with colored glass (figure 43). The outer walls are decorated with ceramics which were ordered from China, originally intended for the bot, but King Rama III was not pleased with them and had them used for the vihan instead. The principal Buddha image was named “Phra Putta Chumbhunut Mahaburaut”; King Rama III had it cast in copper in the attitude of a subduing mara. The Buddha image which is situated in front of the principal Buddha image is Phra Arun or Phra Jaeng in the attitude of a subduing mara. The image itself and the robe are in gold and of various shades of yellow. This image was brought down from Vientiane in 1848 and put in the Grand Palace until King Rama IV had it transferred here because he felt that the name coincided with this temple. Additionally, there is a Buddha image of the Sukhothai period that stands in front of Phra Arun, and which used to be in the old salakanparian. This Buddha image was first completely covered with plaster. Later, the plaster partially chipped off, revealing an image cast in bronze. It was moved into the bot for safe keeping.

Figure 43 The gable end of the vihara Figures 28-43 photographed by Nana Srithammasak

At the back of the vihan, there are two belfries. One is an ordinary belfry but the other houses a thick, round, metal gong of about 60 centimeters diameter. These two belfries were built in the reign of King Rama V. The sixth attraction is the gallery which passes around the bot and was built during the reign of King Rama II. The roof is covered with green leaf and yellow glazed tiles. Entrance is by one of the doors found at the center of each side of the gallery. The east which is the main entrance is surmounted by a four gabled structure with three tiered roofs, and decorated with a spire on the top. The whole is decorated with ceramics. The other three entrances all have gable roofs with the gable ends bearing a Vishnu mounted on Garuda design with a background of flame motifs, lacquered and gilded. Inside the wall of the gallery are 120 plaster Buddha images of equal size in the same attitude which is that of subduing mara. In front of the gallery are 144 stone statues of Chinese warriors and mandarins standing or mounted on various animals. Each entrance is guarded on the inner side by a pair of bronze elephants over one meter high. These elephants were cast by order of King Rama III in 1845. At the corner of the enclosure stands a Chinese Pagoda with eight niches at the base, each holding a different stone statue referred to by the Chinese as the eight sages. The seventh attraction is the marker stones, in Thai, called Bai Sema. These marker stones are housed in small pavilions with a chedi top. The marker stones are of the double-slab type with etched design. The space between the marker stone pavilions contains a row of stone Chinese lions on pedestals that have flat iron bars running through them to form the boundary walls of the bot, leaving eight openings. Each opening is guarded by a pair of stone statues of Chinese men seated on chairs.

The eighth attraction is the mondop of the Buddha’s footprint which was built in the reign of King Rama III. This mondop is found at the north of the vihan. Its shape is a square body topped with a spire which used to be in the shape of a Chinese pagoda. In 1895 it fell down and was replaced with the present decorated spire. The pillars and outer walls are adorned with ceramic floral designs (figures 44- 45).

Figure 44 Mondop of the Buddha’s footprint from http//www.geocities.com-Rain Forest_713-wangderm6.htm

Figure 45 The footprint of Lord Buddha in the mondop from http//www.geocities.com-Rain Forest_713-wangderm6.htm

The last attraction place is the King Rama II monument (figure 46). This memorial was built in marble to honour King Rama II as statesman, defender of the people, poet, musician and artist of renown. He devoutly practiced Buddhism and left a profound cultural legacy on the Thai Nation. He consecrated this magnificent prang of his beloved monastery which has become a symbol of universal beauty. In 1967, the United Nations honored Rama II as a World Cultural Leader whose royal initiative constitutes a rich and common heritage of humankind. This memorial was erected by descendants of King Rama II and was inaugurated on behalf of His Majesty King Bhumiphol Adulyadej (King Rama IX), by Her Royal Highness Princess Maha Chakri Sirindhorn on 2th November 1996, the 50th anniversary of the present reign.

Figure 46 The monument of King Rama II Photographs by Nana Srithammasak 3. Wat Molilokayaram Rachavoravihan Wat Molilokayaram is an old temple from the Ayutthaya period. It is situated next to the Naval Headquarters. The original name was Wat Tai Talat. Tai Talat (Tai meaning the last and Talat meaning the market) means it was next to Thonburi market. When King Taksin built Thonburi as the capital, he gathered Wat Arun and Wat Tai Talat into the palace grounds which did not have monks. King Rama I (1782-1709) moved the capital to the Bangkok area and invited monks to take up residence. Later in the reign of King Rama II, the King restored the temple and named it Wat Phutthaisawan. Members of the royal family were sent to be educated there. King Rama III restored this temple and changed the name was Wat Moliloksuttharam. After that the name was changed to Wat Molilokayaram. King Rama III came there for Kathin Offerings. Kathin Offerings means giving robes to the monks according to tradition and still persists into the present (figure 47).

Figure 47 Wat Molilokayaram Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

This temple was classified to be a second class royal temple by the suffix to its name as Rachavoravihan. It is very important in both Thonburi and Rattanakosin history and should be conserved as cultural heritage. The places of this temple’s attraction are the ordination hall, vihan, the scripture hall and Hor Somdej. The ordination hall The ordination hall or the main chapel was built in the early Rattanakosin style decorated with traditional ornaments including Chofa (finials on top of the roof), Bairaka (tooth-like ridges on the sloping edge), and Hanghong (small finials jutting out of the two side corners of the gable end) (figure 48). The gable ends are decorated with stucco and Iyarapot figures (figure 49). The door and windows panels are finely carved with tree and flower, done in wood.

Figure 48 The ordination hall Figure 49 The gable end

The vihan The vihan was built in the Thai–Chinese style. The roof was covered with terra cotta tiles with traditional ornaments of Chofa and Bairaka built in stucco molding. This hall is divided into a small room that enshrines the large Buddha image in the subduing mara attitude, and a large room with an altar in the middle which houses more than twenty images in a variety of attitudes (figures 50-51). The door panels are decorated with gilded and lacquered forms.

Figure 50 The vihan Figure 51 Within the large room of the vihan

Hor Somdej This hall is divided into two storeys, the base floor and the chamber. The base floor has many niches, each of which contains soldier statues. The chamber houses the corner stupas in Ceylonese style, bronze statue of an abbot, and the Buddha’s footprint. The roof is decorated with glazed tiles, while the door panels are decorated with gild lacquered. In front of this hall is enshrined a King Taksin statue for worship (figure 52).

corner stupa

niches

Figure 52 Hor Somdej

The Scripture Hall The Scripture Hall was built in wood (figure 53). The outer wall was decorated in gilt lacquered and the inner was decorated in the Chinese style (figure 54). In the present time, this hall is not used as the scripture hall because it lacks repair.90

Figure 53 Scripture Hall

90 “Wat Molilokayaram”. [online] retrieved from http://www.watmoli.org/ history.html. (accessed on April 2, 2009).

Figure 54 Mural paintings in the scripture hall in Chinese style Figures 48-54 photographs by Nana Srithammasak

4. Tonson Mosque Tonson Mosque adjoins Wat Molilokayaram . Among the different races that settled in Thonburi were the Thai Muslims, a group that had a profound historical influence in the developing traditions and cultures of Thai society. These Muslims established their presence in Bangkok from early days and their cultural traditions are maintained and preserved over almost 400 years to be presented in the Tonson Mosque as their spiritual centre (figures 55-56).

Figure 55 Tonson mosque Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

Figure 56 Tonson Mosque was taken by Nana Srithammasak

The early history of Masjid Tonson reveals it to have been shaped by the congregation of Thai-Muslims of the Jaam lineage who came from a group of foreign mercenaries during the King Chairajathirat reign in 1534-1546. This was a period of recruitment of many foreign volunteers who were used not only in the war against Burma, but also in the kingdom’s development, and especially in the excavation of a new canal in 1502 which provided a shortcut between Bangkok Noi and Bangkok Yai canals. As a result it became a settlement of the Muslim community. The historical significance is attested to in the record of an old palm leaf script which states “Mr. Jiam, son of Mr. Dej was recruited to be a soldier of King Songdhrama in Ayutthaya period (1620-1628) and attempted to send a set of garments for his father up Bangkok Yai canal”. This preserved script denoted the presence of an early Muslim settlement. The record of Mr. Perm Ahmadchula mentioned that “this religious building was constructed in 1688 during the late King Narayan’s reign (1656- 1688) by Okya Rajavangsansenee or Mahmood son of Okya Ramadeschochai (Tip) who was Thai peer of the Persian lineage of Sultan Sulaiman’s family branch. He was a naval commander who commanded 400 French navy mercenaries who had been hired by the Kingdom of Siam to guard the Wichaiprasit Fort in order to control the galleons that arrived to trade up- river in the Ayutthaya period”. This historical significance of Tonson Mosque and bygone peers is signified by the close relationship between them and the Royal court of Siam during these periods in history. Tonson Mosque has various records which mention several visits of many kings of the Rattanakosin period. Instances are April 26, 1946, when King Rama VIII paid a private visit with his brother King Rama IX and also attended by Chularajamontri (Cham Phromyonk), Prayamahaisawan (Lord Mayor of Thonburi Municipality), and including the Imam and committee of the Mosque who came to receive them. Later,

on January 6 2002, Sultan Ismail Putra of Kalantan State, Malaysia, accompanied by his Queen and son Tuangu Makota paid a private visit to the Tonson Mosque precint and were received by Haji Fawson Langputeh (Imam) and his committee.91 The construction of the mosque for the religious rituals of this Muslim community might well have taken place after the community was already well established and after the dedication of a plot of land on which initially a plain wooden building with terra cotta fire-clay roof tiles was erected. This was later renovated from time to time, for example in 1827 in the reign of King Rama III when it was renovated by Luang Koshaishaaq (Nakodali), son of Jeh-Soleh, and was in service until 1954 before becoming a ruin which was unable to be further renovated. A new building was then built to serve this community as it does to the present day. The important heritage elements of Tonson Mosque are the decoration in the mihrab, mimbar, the Holy Al-Quran, the lampshade, the historical building to welcome brother kings, the eight-sided pavilion, Rabiussani bridge, the grave base of Okya Rajawangsansenee (Mahmood), Chaopraya Chakree Sri Ongkaraksa (Mud) and the teakwood of Praya Chularajamontri (Sin). The decoration in the mihrab The decoration in the mihrab is an engraved teak tablet (previously layered with gold leaf) with a picture of the Kabah in the olden days and a written transcription from Al-Quran. It is assumed that this relic was the decoration in the

Mihrab of some old mosques in the old capital city of Ayutthaya prior to 1767. It shows burn marks and is believed to have floated down the river to Thonburi (figure 57).

Figure 57 The decoration in the Mihrab

91The Training Center of Islamic Religion and Tonson Mosque Ethnic. The committee of Tonson mosque, Public Relation Division. (Bangkok: np).

The mihrab and the mimbar The mihrab is in the form of a Muslim style arch, placed in the mosque to indicate the direction of the Kabah in Mecca. It was made in the style of the Ayutthaya period, designed with a small pavilion-shape, similar to the gable of a temple, in a floral design with gilded lacquer and beautiful inlaid mirror decoration (figure 58). A finely decorated mimbar serves as a pulpit in which the Imam is seated whilst preaching. It was made in a Javanese style (figure 59). These two objects, which have been restored, illustrate the hybridity in Thai society.

Figure 58 Mihrab Figure 59 Mimbar

The Al-Quran scripture The Al-Quran scripture was beautifully written using either a fish bone or rice husk and includes some colorful artistic decorations. This is contained in a finely decorated teak box with mother-of-pearl inlay. These items are over a century old (figure 60).

Figure 60 Scripture Al-Quran

The lampshade The square-shaped brass lampshade is inlaid on all sides with green glass and engraved with “In memory of the cremation of His Majesty the King Rama V”. Similar lampshades can be seen in only a few important mosques (figure 61).

Figure 61 lampshades

The historical building to welcome brother kings The historical building to welcome brother kings was built in 1915. This was used to welcome two young brothers, late King Ananda Mahidol and his younger brother Prince Bhumiphol Adulyadej who made a royal barge visit on April 26, 1946. The eight–sided pavilion The eight–sided pavilion was built in 1930. Its architectural design with the main wooden structure built earlier, is charmingly decorated with a hip roof carved in

gingerbread style. This pavilion has been in multi-purpose service since that time (Figure 62)

figure 62 The eight-sided pavilion Figures 56-62 photographed by Nana Srithammasak

The Rabiussani bridge The Rabiussani bridge was intended to connect Muslim people in the Tonson area with the nearby Wat Hong Rattanaram neighborhood. The bridge was built in the Islamic Rabiussani month of October 1928 by Pra Lakshamana (Lah Chlayondecha). The grave base of Okya Rajawansansenee (Mahmood) This base was in the artistic style of the Ayutthaya period that was also used in Thonburi in 1688. Normally, this form of base was only constructed on the tomb of prominent persons in this religious precinct. It is believed to be the tomb of Okya Rajawansansenee (Mahmood) son of Okya Ramadeshochai (Tip) from the family of Sultan Sulaiman. Chaopraya Chakree Sri Ongkaraksa (Mud) This was an important Muslim official in the reign of King Taksin. He was locally dubbed “Chaopraya Chakree Kaek” and was a great grandfather of the mother of King Rama III. The teakwood grave marker of Praya Chularajamontri (Sin) The teakwood grave marker of Praya Chularajamontri (Sin) is by special grant from King Rama V in his funeral ceremony in June 10,1910. The teakwood grave marker is made of golden teak and beautifully engraved in the design of various decorative ranks given by the king.92

92 Tonson Mosque Ethnic and Islam Religion Training Center, Tonson Mosque Islamic Committee, Public Relationship Division. Tonson Mosque and Bangkok Community. Bangkok:np,nd.

5. Wat Hong Rattanaram Rachavoravihan Wat Hong Rattanaram is a second class royal temple indicated by the suffix to its name as Ratchvoravihan. It is situated in Wang Derm Road, Wat Arun sub district, Bangkok Yai district, and is an ancient temple dating from the Ayutthaya period. In the Thonburi period, this was an important temple. The original name was Wat Chao-Khrua Hong, because a wealthy Chinese named Nai Hong built it. It was adjacent to the palace of Thonburi. Therefore, it was reconstituted as a royal monastery and renamed Wat Hong Awawihan. King Taksin had its area expanded vastly and had a large ordination hall constructed in front of the old one together with other buildings. Later, under King Rama I of the Rattanakosin period, the name was changed to Wat Hong A-wat voravihan and, in King Rama II reign, its name changed to Wat Hong A- wat voravihan. In 1915, during the King Rama VI reign, its name was finally changed to Wat Hong Rattanaram Ratchavoravihan, as in table 2.

Period Name originally Wat Chao-Khrua Hong Thonburi Wat Hong A-wat King Rama I Wat Hong A-wat voravihan Wat Hong A-was voravihan King Rama II (changed in the Thai alphabet of A-was) Wat Hong Rattanaram King Rama VI Ratchavoravihan

Table 2 The name of the teHongrattanaram mple in each period

In the Thonburi period, this temple was a center of religious education because it was located near to King Taksin’s palace. Therefore the King took it under his royal patronage. In the reign of King Rama III, Queen Srisuriyendramatya, the royal mother to King Rama IV, had significantly reconstructed and restored this temple. She had moved the old ordination hall and replaced it with a vihan behind the ordination hall built by order of King Taksin. At that time, the grand ordination hall was finely restored. This temple was registered to be a National Ancient Monument in 1949 (figures 63-64).

Figure 63 Wat Hong Rattanaram Rachavoravihan Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

Figure 64 Wat Hong Rattanaram Ratchavoravihan

The items of attraction of this temple are the grand ordination hall, the ancient Golden Buddha image and the scripture hall. The grand ordination hall is a large structure built of brick and lime masonry. The roof is two-tiered, decorated with Cho fa, Bai Raka and Hang Hong. The gables are two-tiered. The upper part is decorated with Hamsa design, the lower part with two niches housing gilded stucco forms in Hamsa designs, one facing another, and the projecting eaves are supported by square columns and brackets in Hamsa figures around the exterior; the interior columns are rounded, and placed parallel to the walls on the long sides. The interior of this hall is spacious with rows of columns on both sides. The overall style is of late Ayutthaya which had been handed down to early Rattanakosin (figure 65).93

93Thai Farmers Bank Public Company Limited. 15 Years of Thonburi Art. Trans. Saowalux Phongsatha Poshyanandana.(Bangkok: G.A. Merit): 36.

Figure 65 the Grand ordination hall

The characteristic arch door is designed in both Chinese and Western art styles. Both the door and window panels were finely decorated with stucco molding sculptures (figures 66-67).

Figure 66 The arch door and Figure 67 The arch window door panel

Within the ordination hall, there are tempera paintings in glass frames, depicting the story of Rattana Pimphawong (The Story of the Emerald Buddha). They were crafted in the reigns of Kings Rama III and Rama IV. This mural painting was registered in 1982 to be a National Ancient Heritage by the Fine Arts Department as part of the celebration of 200 years of Rattanakosin (figure 68).

Figure 68 The story of the Emerald Buddha

The vihan enshrined an ancient golden Buddha image which was previously covered with lime. After breaking the lime covering, the golden Buddha image was discovered. It is a Buddha image from the Sukhothai period, and old U-Thong script was found inscribed at the base of the golden Buddha image (figures 69-70).

Figure 69 The Ancient Golden Buddha Figure 70 U-Thong script at the base image

The scripture hall was carved in a Krua Tao style scroll of floral motif by craftsmen in the early Rattanakosin period. It has now been restored and is used for monks’ living quarters (figure 71).

Figure 71 The scripture hall The belfry The belfry exhibits influence from the Chinese style, done in brick and mortar.

Figure 72 The belfry Figures 64-72 photographed by Nana Srithammasak

6. Phadungtham Islam Mosque This located in Issaraphrab road. The first building was built in February 1936 by Mr. Peng Menakom. The purpose was to be a religious edifice for

Muslim followers of the Shi’a sect, to carry out various religious activities. It was built as a wooden building, rectangular shaped, with triangle roof and high cellar. Later, in 1939, it was reformed to be a two-storey building, with tetrahedron roof with dome in the middle, covered with zinc, the ground floor laid with big tiles, and a fence made from timber. In 1943, the community gave up this land to be navy offices until the present. A son in law of Mr. Peng moved his houses and Phradungtham Islam Mosque to the land of Mr. Mian Chuangrassamee, which is located in Soi Issaraphrap 28 Wat Arun sub district, Bangkok Yai district. This new mosque was built as the same style of the old one. In 1960, it was rebuilt to be one storey wooden building and was rebuilt again in 1979. It is one storey, square shaped building. The construction budget came from donations and it was completed in 1981 (figures 73-74).94

Figure 73 Phadungtham Islam Mosque Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

94 “Phradungtham Mosque” [online] Retrieved from http://www.al- shia.org/ html/thi/ maqalat/Ejtmaee/09.htm. (accessed on February 28, 2009).

Figure 74 Phradungtham Mosque Figure 74 photographed by Nana Srithammasak

7. Baan Pattayakosol Baan Pattayakosol was an Institute of Thai music belonging to the Phattayakosol family, which has been producing talented musicians since the beginning of the Rattanakosin period. Since the reign of King Rama I, many descendants of this family were skilled in Thai orchestra consisting mainly of the Gamelan. They were also famous Thai music prefessors, namely Changwangthua Phatthayakosol, Mr. Thewaprasit Phatthayakosol and Khunying Phaitun Kittiwan, who served the high royal families through every reign. During the present King Rama IX period, the family’s descendants also were granted the honour to teach Thai music to all the three princesses. The musicians from the family are often called to perform in the Chitlada Palace. At present, the house still keeps many ancient Thai musical instruments made since the reign of King Rama II (figures 75-76).95

95 “Baan Pattayakosol” [online] Retrieved from http://www.music.mahidol.ac.th/July 2002/teacher.html (accessed on February 18, 2009).

Figure 75 Baan Pattayakosol Plan

Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

Figure 76 Music Instruments in Bann Pattayakosol Photographed by Nana Srithammasak

8. Bangluang Mosque Kudi Khao Community was an old Muslim community descended from the Malay, Sunni Sect, who migrated here after the second fall of Ayutthaya. Most houses were built in wood. The religious edifice of this community is Bangluang Mosque. The Bangluang mosque (no dome) was built during the reign of King Rama I. Besides the Thai style building, a notable feature is the ‘multi cultural’ pattern of stucco art on the gable and frames of the windows and doors. These patterns are a combination of Thai, Chinese and Western motifs. A mihrab, a niche in the wall of the mosque, features a Thai design with three spires in lacquer gilded and covered with colored glass mosaic. Inside the niche is teak wood engraved with Arabic script. The two sides of the marble wall are decorated with glazed porcelain tiles engraved with the name of the Islamic god, Allah, and the prophet Nabi Muhammad. The chandelier hanging in the middle of the room was given by King Rama V. The Bangkok Metropolitan Administration spent 12 million baht to restore the Bangluang mosque and to construct a new building for a religious school on the premises. The work helped the mosque regain its beauty, having already been well preserved by people in the community for more than 200 years. Today, the Bangluang mosque boasts not only architectural beauty but also historical value, reflecting the harmony of the Muslim culture in Thai society (figures 77-78).96

Figure 77 Bangluang Mosque Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

96 “Bangluang Mosque” [online] Retrieve from http://www.oknation.nte/blog/ print.php.id=72066 (accessed on February 18, 2009).

Figure 78 Musjid Bangluang From www.oknation.net/blog/print.php?id=72066

9. Wat Kalayanamitr Voramahavihan Wat Kalayanamitr is a second class royal temple. It is situated at the mouth of Bangkok Yai canal on the west bank of the Chaopraya river, also close to Kian Un Keng Shrine and Santa Cruz Church. This royal temple was named after Chao Phraya Nikornbodin (Toh Kalayanamitr), a noble of the King Rama III reign. He donated his own residence and bought a piece of land to built this temple in 1825 and offered it to King Rama III. He gave it the name of Wat Kalayanamitr which 97 means “good friend” (figures 79-80).

94 “Wat Kalayanamitr Voramahavihan” [online] Retrieved from http:// www.dit.dru.ac.th/home/012/travel_e.html.accessed on July 24, 2007.

Figure 79 Wat Kalayanamitr Voramahavihan Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana

Srithammasak

Figure 80 Wat Kalayanamitr Source: http://www.Wat Kalayanamitr.co.th

The places of attraction of this temple are the Ubosoth, royal vihan, vihan noi, scripture hall, belfry, Salakanparian (preaching hall) and Chinese pavilions The ordination hall (Ubosoth) The Ubosoth was situated at the southeast of the royal vihan in 1827. The building was in bricks and mortar and is 20.88 meters wide and 30.90 meters long. Its architecture was in the Chinese style. The gable end was decorated in the floral motif style, executed with colored glazed tiles. The door and window panels were decorated in a flower design. Within the Ubosoth, the mural paintings are on the themes of the Lord Buddha’s life and offerings to the God, through pictures in the Chinese-Thai

Style. The pillar reveals a lotus bud style. There are boundary stones which were imported from China and Chinese stone statues around the Ubosoth. The principal Buddha image was called Phraputtharooplor-panglaelai in an attitude of accepting offerings from an elephant and a monkey (figure 81).

Figure 81 Ubosoth of Wat Kalayanamitr

The Royal vihan This royal vihan is situated in the middle of Kalayanamitr temple between

Ubosoth and the vihan noi. It was built in 1837 and faced to the Chaopraya river. King Rama III had supported its construction; it was very large and beautiful, some 31.42 meters wide and 35.84 meters long. It was built with bricks and mortar. The roof was covered with glazed tiles and decorated with Chofa, Bairaka, and Hanghong. The gable end was decorated with wood carving in a floral design, gilded over a lacquered surface and with colored glass. The door and window panels were made from single thick teak in a gilded lacquer design. The inner pillars, from 1896, depicted a flower motif. In front of this royal temple, there are portal arches and Chinese stone dolls standing in line. The principal Buddha image in the royal vihan is Luang Poh Toh or Sampokong. This Buddha image is cast in the attitude of subduing mara with lap 11.75 meters wide and 15.45 meters tall. Every day, though especially during the Chinese New Year Festival, this temple is crowded with Chinese-Thai visitors who come here to worship the Buddha image, for the God to bless them with success and good luck (figure 82).

Figure 82 The royal vihan of Wat Kalayanamitr Figures 81-82 photographed by Nana Srithammasak

Vihan Noi Vihan Noi was situated at the northwest of the Royal vihan and was built in 1827 as a Ubosoth. Its size and shape is the same as the Ubosoth. There are many Buddha images in various attitudes. The interior of vihan noi has mural paintings on the themes of the Lord Buddha’s life which had cultural and architectural significance, executed by craftsmen of the King Rama III reign. The principal Buddha Image is in subduing mara attitude. The scripture hall

The scripture hall is situated to the southwest of the royal vihan and to the south of vihan noi. It was built in 1865 by order of King Rama IV to replace an older one. It is used for keeping tripitaka and many religious tests. This hall was built with bricks and mortar, surrounded by a cloister. The roof was decorated with Chofa, Bairaka and Hanghong. The gable end showed gilded decorated glass, with royal regalia carved in the middle. The portal and window arches were decorated with flower stucco modeling, with the emblem of King Rama IV in the middle of the portal arch. The window panels were carved with gilded flowers and decorated glass. Belfry The belfry is at the north of the royal vihan and the scripture hall. This belfry was built in 1933 by craftsmen in the reigns of Kings Rama VII and Rama VIII. It was square in shape , 9 meters wide and 30 meters tall. The second floor was the shrine of the Buddha Image in the ‘persuading the relatives not to quarrel’ attitude. The first floor accommodates the biggest bell in Thailand. Its diameter is 192 centimeters. Preaching Hall (salakanparian) This hall was situated at the northeast of the temple. An older one was built with wood, the new one in bricks and mortar at the same place. Chinese Pavilions There are two Chinese Pavilions, situated in front of royal vihan. These pavilions were built in bricks and mortar and surrounded by a veranda. Tri Muk Pavilion This was situated in front of the royal vihan. The gable end is carved in the form of a God Statue, holding a book and standing in an arched flame.

10. The Shrine of Kian Un Keng This shrine of Kian Un Keng is to the northwest of Wat Kalayanamitr, on the Chaopraya riverside. The chronicle of the history of this shrine has disappeared. However, following hearsay, it is believed that the shrine was built by Hokkian Chinese. Those Chinese had settled at the mouth of Bangkok Yai canal when Thonburi was established as the capital by King Taksin. When King Rama I founded the new capital called Phra Nakhon, those Chinese moved to Phra Nakhon. At that time, there were two shrines situated in the vicinity. One was Chao Poh Chow Sue Kong and the other was Chao Poh Kwun–U, dedicated to a Chinese God. When those Chinese moved to Phra Nakhon, these two shrines were neglected and fell into decay. After that, Chaopraya Nikorn Bordinh (Toh), the first ancestor of the Kalayanamitr family, donated a plot of land to build Wat Kalayanamitr in 1825. The Hokkien Chinese who were the ancestors of Tantiwechakul’s and Simasatien’s family came to pay respect at these two shrines. They found that these two shrines were decayed, so they demolished and reconstructed them. The principal new shrine was that of the Guan Im statue (a bodhisattra) and named the Shrine of Kian Un Keng. It was decorated in a Chinese architectural style with wall paintings, stucco and elaborate carved wood adornments (figures 83-84).98

Figure 83 The Shrine of Kian Un Keng Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

98 “Kian Un Keng”. [online] retrieved from http://www. oknation.net/blog/fools/ 2009/08/23/entry-1 (accessed on August 20, 2009).

Figure 84 Kian Un Keng Shrine Photographs by Nana Srithammasak

11. Wat Prayoonwongsawas voravihan This temple is a second class royal temple. The original name was Wat Rua lek, meaning fences made from iron. Historically, a nobleman ordered iron fences from England intended for the palace fences, but King Rama III was not pleased with them and so the nobleman took them back and used them for the fences of this temple instead (figures 85-86).99

99 “Wat Prayoonwongsawas voravihan”. [online] retrieved from http://www.Watthai/Bangkok/watprayurawongsawas.php.html (accessed on February 22, 2009).

Figure 85 Wat Prayoonwongsawas voravihan Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

Figure 86 Wat Prayoonwongsawas voravihan

The Ordination Hall (Ubosoth) This Ubosoth was built in the Thai traditional style. The gable end is adorned with wood carving in a floral design (figure 87).

Figure 87 The ordination hall

Figure 88 The gable of the ordination hall

100

Figure 89 The decoration of the gable end of the ordination hall

The Phravihan This vihan was built in the Thai architectural style. The gable end is adorned with wood carving in a floral design, gilded and decorated with colored glass. The door panels are decorated with cut pearl, in a delicate style. The building was used to install the Sukhothai-era Buddha image cast in a subduing mara attitude. The Fine Arts Department registered Phravihan as a National Historic Monument in the Royal Gazette Issue 66 part 64 on November 22, 1949.

Figure 90 The gable end of phravihan

101

Figure 91 Window panel Figure 92 Door panel Rockery The rockery is a small replica mountain, built with bricks and mortar. It is 48 meters long and 42 meters wide. The Mondop was built in the Gothic style, while the open hall was in the Thai architecture style. There are many small pavilions situated around the pond. Thais call these small pavilions salarai.

Figure 93 The entrance to the Rockery

102

Figure 94 Small pavilions situated around the pond

Figure 95 The mondop in the Gothic style

103

Figure 96 The open hall in the Thai traditional style

Figure 97 The small pavilion in the Thai traditional style is situated on the simulated mountain

Cannon Monument This monument was first erected in 1863 in memory of the bursting of a cannon by which several lives were lost during the inauguration of the temple by Somdetch Chowphyaparam Mahapayurawongse, the founder. It was re-erected in A.D. 1885 by his youngest son, Phya Passakarawongse, to the sacred memory of the founder.

104

Figure 98 Cannon Monument Figures 86-98 photographed by Nana Srithammasak

12. Goowatin Islam Mosque Goowatin Islam Mosque or Tuek Dang Mosque, located in Somdet Chao Phraya Road,was initially built by a group of Muslims from Saiburi of Su-Ngai Pattani city and a group of Muslim traders from the city of Surat in India, who came and established themselves and made a living in the Tuek Daeng area. Jointly these two groups set up the mosque at Tuek Daeng, to carry out various religious activities. The building was originally a warehouse for goods belonging to Somdet Chao Phraya Ong Noi (That Bunnag), who then donated it so that a mosque could be built. Also a religious teacher from Saiburi was invited to be the religious leader of this community. Many members came from various family lines such as the SasaKun, Sensat, Praphruetchop and various others. The Saiburi Muslims from Su-Ngai Pattani city were a group of people who had ability in making nak (an alloy of gold, silver & copper) and established their base in the Tuek Daeng area, from the time of the reign of King Rama III of Rattanakosin, whereas the group of Muslims from India came to Thailand during the reign of King Rama IV and opened shops to trade, within the same area. Some of them actually became foreign language translators in the royal warehouse of Somdet Chao Phraya Ong Noi. One of them was Ali bai Nana whom every one knew as clerk Ali and who was the first generation of the Nana family. Later on he was conferred the honorary title of Phra Phichet Sanphanit. Other than this, there were other Indian traders from a different family lineage, namely the Wong Araya family, who came to trade within the same area, before shifting to the Si Yaek Ban Khaek area (figures 99-100).100

100 “Goowatin Islam Mosque or Tuek Dang Mosque” [online] Retrieved on http://www.bunnag.in.th/History7-home5.html (accessed on February 18, 2009).

105

Figure 99 Goowatin Islam Mosque Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

106

Figure 100 The entrance of the Goowatin Islam Mosque Photographed by Nana Srithammasak

Conclusion Thonburi city paid important role from Ayutthaya, known as Thonburi

Srimahasmut period through Thonburi period until King Rama V reign. The characteristics of Thonburi city likes the Ayutthaya Island is, it surrounded by water and diverse ethnic groups (Mulims, Christian Chinese and so on). The form of government of King Taksin enhanced the sense of Ayutthaya due to King Taksin announce himself as a King of Ayutthaya. The construction on Thonburi was built in the Ayutthaya period and Rattanakosin period because it was on the national recovery Only the Phra Racha Wang Derm was built to be the palace by King Taksin. The moving of the capital to Bangkok and the growth of economics reduced the importance of Thonburi. However, Thonburi is still rich in cultural tourism site can attract the visitors to visit for their achieving.

107

Glossary

Bai Raka Toothlike ridges on the sloping edges of a balbe on a bot or vihan roof. Possibly meant to symbolize the back of a naga. Bot or Ubosoth The ordination hall of a Buddhist temple. Surrounded by eight sema stones to indicate the holiness of the ground. Cho-fa A decoration on the roof ridge of a bot or vihan, shaped like a swan’s neck. Possibly meant to symbolize the garuda’s head. Erawan or Eravana The three-headed (or more correctly, thirty-three headed) elephant,serving as a vehicle for the god Indra. Garuda The king of birds and mount of Vishnu. Used as a symbol of royalty in Thailand. Hamsa or Hong A mythical bird looking like a wild goose. A vehicle of the god Brahma. Hang hong Literally ‘the swan’s tail’. A piece of decoration on the gable of a bot or vihan, in the shape of a small finial jutting out of the two side corners of the gable. Possible meant to symbolize the head of a naga.

Kinara or Kinnon A male, mythical, half-human and half-bird being.

Kinaree or Kinnari A female, mythical, half-human and half-bird being.

Mondop or Mandapa A square building with a pointed roof, used for keeping a Buddha image or other sacred objects. Naga The king of serpents, enemy of the garuda. Nopasul The multi-pronged metal spire on top of a prang, probable symbolizing the deity (either god Indra in Buddhism or god Siva in Hinduism).

Prang Buddhist monument in Thailand, built in imitation of the Khmer prasat. Sala A small open-sided pavilion used as a resting or meeting place in a temple or a public area. Sema or Sema stones The stone slabs placed at the four corners and the four axes of a bot. Stupa A monument originally built to enshrine the relics of the Buddha or to mark an important site in Buddhism. A synonym of ‘Chede’ in Thailand Vihan or Viharn or Vihara A temple building enshrining one or more Buddha images, used for conducting the merit-making rituals. Vishnu One of the three greatest Hindu gods, having four arms and holding in his hands a disc, a conch, a lotus and a club. Mounted on the garuda.

Source: The Continuing Education Center. A Survey of Thai Arts and Architectural Attractions: a Manual for tourist Guides. Chulalongkorn University 3rd ed. Bangkok, 1993.

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References

Anurat Na Songkla. Wat Santa Cruz Wat Kudijeen. Bangkok: J.A.S.International,1999. “Baan Pattayakosol” [online] Retrieved from http://www.music.mahidol.ac.th/July 2002/teacher.html accessed on February 18, 2009. “Bangluang Mosque” [online] Retrieve from http://www.oknation.nte/blog/print. php.id=72066 accessed on February 18, 2009. Dusadee Taitaku. Evolution of Rattanakosin for Land Use in the Future. Professional Journal. Bangkok: Chulalongkorn, 1999. “Goowatin Islam Mosque or Tuek Dang Mosque” [online] Retrieved on http://www.bunnag.in.th/History7-home5.html accessed on February 18, 2009. “History of Thonburi” [Online] Retrieved from http://www.webpob2007.com/ 012/ attractions en/attractions_en- history.hmtl retrieved April 2, 2009. Marisa Kesornkul. The Chaopraya River Life at the Santa Cruz Church in 80 Years Santa Cruz Church.Bangkok: A.T. Printing, 1997. Nangnoi Saksri. Physical Factors of Rattanakosin. Bangkok: Chulalongkorn, 1999.

“Portraits of Bangkok 222 Years. The City Planning Department, Bangkok

Metropolitan

Administration, Bangkok: A.P.and Publishing, 2004. “Phradungtham Mosque” [online] Retrieved from http://www.al-shia.org/html/thi/ maqalat/Ejtmaee/09.htm. accessed on February 28, 2009. Prapaphan Srisuk. The Chaopraya River Life at the Santa Cruz Church in 80 Years Santa Cruz Church.Bangkok: A.T. Printing, 1997. Sarakadee Printing, editorian. Thonburi. Bangkok, 1999.

T. Klauymai na Ayutthaya. Portraits of Bangkok 220 Years. The City Planning Department, Bangkok Metropolitan Administration, Bangkok: K.P. Printing, 2003. Thai Farmers Bank Public Company Limited. 15 Years of Thonburi Art. Trans. Saowalux Phongsatha Poshyanandana. Ed. Ratree Topengpat. Bangkok. n.p., nd. The Fine Arts Department. Archive of Rattanakosin Conservation. The Continuing Education Center. A Survey of Thai Arts and Architectural Attractions: a Manual for tourist Guides. Chulalongkorn University 3rd ed. Bangkok, 1993. The committee of 80 Years of Santa Cruz Church Book. 80 Years of Santa Cruz Church Book. A.T. Printing, Bangkok , nd. “The Wichaiprasit Fort”. [On line] Retrieved from http://www.geocities.com- RainForest-7153-wangderm6.htm. accessed on January 24, 2008. “Wat Prayoonwongsawas voravihan”. [online] retrieved from http://www.Watthai/ Bangkok/watprayurawongsawas.php.html retrieved February 22, 2009. “Wat Molilokayaram”. [online] retrieved from http://www.watmoli.org/history.html. accessed on April 2, 2009.

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Chapter 4

Cultural Heritage Assessment of the Kudijeen Community

This chapter on assessing the significance of the Kudijeen community for cultural tourism consists of general information about Kudijeen community in terms of the location, geography, land rights, socio-economic condition, infrastructure, the physical condition of land use and the environment of the Kudijeen community. This is to assess the cultural significance of the Kudijeen community in terms of historic value, aesthetic value, scientific value, and social value to prepare the Kudijeen community for cultural tourism. Besides, the impacts on the community from tourism are very importance for all involved, to be aware the problems that may harm the community. The last section of this chapter is to the fulfill the requirements of cultural heritage assessment of the Kudijeen community by questionnaire survey of visitors and in-depth interviews of local residents.

General information about Kudijeen community Kudijeen community is one of the oldest of Bangkok’s communities dating from the Ayutthaya period. It has evolved continuously since that time and is still the Portuguese Christian community of which Santa Cruz church is its spiritual center. For conservation of this community for cultural tourism in an appropriate way, it is essential to understand the characteristics of the community. Location It is located in Watkalaya sub district under the Authority of Thonburi district, Bangkok. From the total area of 32 Rais (12.8 acres), the community is divided into 11 Sois (figures 101-107).

110

109

Kudijeen community

N Figure 101 Location of the Kudijeen community ¿ Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

111

Figure 102 Soi Plan by Nana Srithammasak

112

Figure 103 Soi Kudijeen Figure 104 Soi 1

Figure 105 Soi 2 Figure 106 Soi 3

Figure 107 Soi 4 Figure 103-107 were taken by Nana Srithammasak

Population From interviewing the committee of the community,101 there are 280 houses in the Kudijeen community, which belong to 346 families, and the population

101Statement from Mr.Panich Kamolseth, 58 years old, committee of community, December 17, 2008.

113 is 1850 persons. Most of the people are Catholic, around 75%, while the rest are Buddhist. The Portuguese descendants have only four families remaining and they are fourth or fifth generation namely Charoensuk family (No. 390), Chantanaphra family (No. 265), Sakulthong family (No.229), and Thanusingh family (No. 235). All societies have value systems, common beliefs, understandings, expectations, and controls that unite their members and set them off from other different cultural groups. The spiritual heart of this community is the Santa Cruz church which involves systems of formal or informal worship and faith in the sacred and divine.102 Most of the villagers are government officials and the rest are housewives, employees of various organization and traders. Land rights Refer to the land giving by King Taksin and King Rama VI gave land to the villagers while stipulating to the Kudijeen community that whose who live there must be of the Roman Catholic religion and he restricted the selling of land only to those coming under Thai law and who believe in the Roman Catholic religion. So this land right is linked to the church and the villagers pay rent to the church for the use of land to build their houses. School In Thai society, the urban communities structure consists of houses, church (temple) and school, the Kudijeen community has five schools for serving insiders and outsiders in kindergarten to senior school levels. Those are two kindergartens namely Santa Cruz kindergarten and Pacharinporn school, two high school educations namely Santa Cruz Suksa school and Sang Arun school and a kindergarten to senior high school namely Santa Cruz Convent school providing both a day school and a boarding school and the students are all girls.

Infrastructure The basic physical systems for the community’ s population include electricity, water, telephone, drainage ditch, garbage treatment, school, and transportation. These systems are considered essential for enabling good health and well-being. The villagers have use of electricity distributed and controlled by the Metropolitan Power Board, Thonburi district. All houses in this community use a water supply controlled and distributed by the Metropolitan Water Supply. At present, both the Telephone Organization of Thailand and True Corporation are the telephone service providers. They provide public telephone booths around the community. The system of drainage ditches is managed by Thonburi district. It lays drain pipes around the community to protect against flooded drainage ditches, leading to the Kudijeen canal in the west and Ploy canal in the east. Thonburi district usually sends a garbage truck to the community every day for collecting garbage from each house. In the past, the villagers of this community traveled to communicate with outside social groups by boats only. The construction of Arun Amarin Road, Tesaban Sai 1 Road, Memorial bridge and Pokkao bridge affected the people in the area and changed the transportation system. Within the community, there is a small network of concrete walkways with width of one meter. The villagers can walk throughout the community and use this walkway system for their

102 Fellmann Jerome, D, Getis Arthur and Getis Judith. Landscapes of Human Activities, Human Geography. Ninth edition. (New York: McGraw-Hill, 2007): 70.

114 daily activities. Because of this narrow walkway, no car can be brought in or parked in the houses. The management of the community In order to manage the community and maintain its peace, the residents elect a community committee. The number of the committee is 13 persons. Their duties are to act as coordinator between Thonburi district and the community. The office of the community is located to the south of the Santa Cruz church. For the effective management the village fund and the Credit Union Cooperative is established for financial assistance. Community Health Center The quality of public services and the creation of facilities to assure the health of the local residents are the significant evidence of community advancement. To protect their health, the community provides a space close to the community office that serves for recreational activity (exercising and relaxing) and the Community Health Center serves for first aids and is the coordinator which Public Health Center 26 (Wat Prayoonwongsawas) in caring the health of local residents. It is situated in Soi 3 in the Kudijeen community. Its function is to provide first aid to local residents. If people are seriously ill, they will go to either a public or a private hospital.

The physical condition of land use To survive, people must be mobile and collectively react to distance, time, and cost considerations of movement in space. The daily activities of local residents such as eating, sleeping or relaxing are in their residence. The travelling between their home and work, attending class, trading, religious performances, all consume 103 involve land use. A site survey by the researcher observed the characteristics of land use in the Kudijeen community by activities of the local community such as land for residence, commerce, religious site, education site, meeting, relaxing and walkway. Most of the land is used for the residential area. In one sense, from the past to the present, the community has changed from a water-based community to a land-based community beginning in the early King Rama V reign. Kudijeen community presents a unique setting especially with its architectural styles and its land use components and spatial patterns reflecting earlier modes of living. These structures are of historic, aesthetic, scientific and social significance. The characteristics of this community are as following: 1. Generally the houses are in rows separated by narrow walkways. 2. Some wooden houses are found in an ancient style (gingerbread). 3. Concrete houses have been built to replace the old ones which decayed, because they are more long-lasting and easier to maintain. 4. The roof material of wooden house is also wood with gables Some have eaves carving, high doors and window panels. 5. People are crowded.

103 Ibid, p.69.

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The environment of the Kudijeen community “Three religion, three communities” refers to the Kudijeen community, consisting of Catholics, the Buddhist Wat Kalaya community, and the Muslim Kudi Kao community,. The Kudijeen community is surrounded by Wat Kalaya community which has Kian Un Keng shrine and Wat Kalayanamitr as spiritual centers. These two spiritual centers can attract many visitors to come to pay respect and be blessed for good luck. Kudi Kao community also has Bangluang Islam mosque and also Tonson mosque for the Muslims. These communities have their own way of life, religion and ritual but they can live together with harmony and understanding of each other. When Arun Amarin Road was constructed, it divided Kudi Kao community from the Wat Kalaya community and the Kudijeen community. This, however, is not a barrier for them to join in the activities or making merit. Next to Wat Kalayanamitr, there is Ban Pattayakosol Institute of Thai music belonging to the Pattayakosol family. It is a high raised house in a Thai Style. There are three pavilions linked by a courtyard but they have begun to decline. This family served the high royal family including teaching Thai music to all the three princesses to King Rama IX. The east side of the Kudijeen community is Wat Prayoonwongsawas. In the reign of King Rama III, this temple was located near the palace of King Rama III at the time while he was a treasurer. The next place of significance is the City Law Enforcement Department that used to be Thonburi City Hall (figure 108). The Thonburi district office is currently building a walkway along the Chaopraya river from the Memorial Bridge to the mouth of Bangkok Yai (Wat Kalayanamitr) and a dam on the Kudijeen canal for flood protection. These areas, therefore, consist of many places ranging from government offices and the diversity of ethnic groups to the religious centers of each group. They are considered to be a unique assembly because they have been living together since the Ayutthaya period until the present. It is this kind of living that should be conserved for cultural tourism. Furthermore, there are many sites of cultural significance which the researcher will mention in the next section.

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City Law Enforcement Department

Figure 108 The community Plan Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

Significance assessment of the cultural values of the Kudijeen community Each site has its own significance which can be divided into historic, aesthetic, scientific and social or spiritual values ranging from the past to the present and to future generations. According to Australia ICOMOS 1999, cultural significance is embodied in the place itself, its fabric, setting, uses, associations, meanings, records, related places and related objects. Thus, the objectives of this part are to assess the significance of cultural values of Kudijeen community in order to understand how preservation and conservation is important to the fabric of the cultural setting of Kudijeen community. It is necessary to look at the question of cultural significance. This includes the relationships within the community itself, its role as a religious place and its cultural associations which contribute to the formation of a unique community. Thus, the following will assess the significance of the cultural heritage setting in the Kudijeen community including both tangible and

117 intangible cultural heritage, and also how the local residents become involved in the conservation of the identified cultural significance.

Tangible and intangible cultural heritage in Kudijeen community and its significance Assessing cultural significance is the key step in the process of cultural significance conservation. The obviously tangible heritage in Kudijeen community can contribute cultural significance to the community’s residents in many ways. The community expresses historic values, aesthetic values, scientific values and social values. Historic value In terms of historic value, the community is itself one of the best examples of living cultural heritage surviving from the Thonburi period and it is still lively at the present time, with a number of community residents who willingly live with the traditional heritage and try to develop it in the most suitable way. Its way of life from the past to the present, and relationships between surrounding areas, showing how people lived together and in what was the birth place of local printing, photo shops and Hunter Department Store (the first department of Siam by Mr. Robert Hunter) and the first surgery in Siam at Bradley’s house when people came to celebrate the Wat Prayoonwongsawas and wounded by a gun blast. For the community’s residents, there is benefit in acknowledging and encouraging recognition of cultural heritage significance and in fostering awareness of heritage preservation among the residents. Besides, this community and its surroundings are from the Thonburi period and, when the visitors come here, they will think of that time. However, cultural heritage conservation must come from cooperation between involved stakeholders, especially local residents who are the key to awareness of the conservation task. Another interesting point from the past is the existence of the traditional dessert cooking. Besides, these traditional desserts are OTOP of Thonburi district (OTOP standing for One Tambon One Product, is a local entrepreneurship stimulus program designed by Thai Prime Minister Thaksin Shinawatra during the 2001-2006 Thai Rak Thai government. This program aims to support the unique locally made and marketed products of each Thai Tambon or sub district)104 and can encourage local economy and reinforce the relationship between the community and its old way of living. The name of “Kudijeen cupcake” reflects the name of the community itself. This assists the community to tell the story of its past and to make the community distinct from other places. Aesthetic value The aesthetic value of this community can be divided into two categories. One is the Santa Cruz church as mentioned earlier chapter. Another relates to houses. In one sense, from the past to the present there has been little change. Most habitations are in rows and most residents have lived here for generations. Houses abut each other, some protruding into the Chaopraya river where they might have been floating houses in the old times. At the riverside, in front of the Santa Cruz church the beautiful house of Louis Winsor (No. 130) is located as a symbol of this community, the house of theThanusingh family with its beautiful eaves and the

104 “OTOP”. [online] Retrieved from www.ThaiOTOP City.com accessed on March 31, 2010.

118

Chantanaphrab family house with its distinctive gable and the other wooden houses. (Figures 109-118).

Figure 109 façade of Louis Winsor’s house Figure 110 lateral view

Figure 111 before the reconstruction for Figure 112 The visitor information The visitor information center Figure 109 was taken by Nana Srithammasak Figure 110-112 were taken from http://www.bangkokbiznews.com/ home/ detail/lifestyle/20091123/87488/%E0…accessed on March 15, 2010.

Figure 113 Figure 114

119

Figure 115 Figure 113-115 Chantanaphrab’s house

Figure 116 Thanusing’s house Figure 117 Another ancient house in the Community

Figure 118 Window awnings of another house Figure 113-118 were taken by Nana Srithammasak

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Scientific value In terms of scientific value, the community contributes much information for study and research in many different fields. The unique architectural styles provide an inspiration for a study of architecture and raise the issue of lessons in the present day (Louis Winsor’s house, Thanusingh family’s house or Chantanaphrab family’s house). Nowadays, a retrospective concept of classic architectural styles is very popular among several estate enterprises and consumers. It is clear that the structure of the traditional Thai house can contribute much comfort for its residents due to an application of knowledge in architecture and construction to match the ways of living (Panin and Somkid, 2001).105 As a result, there is a need to investigate the traditional Thai houses in term of their air flow system. Moreover, because the community has evolved and developed through many years, we can observe changes occurring in each stage of its development such as changes in material, construction, plan or usage and, by implication, in objectives as well. Second, there are the famous traditional desserts of the community such as Kudijeen cupcake, a unique Portuguese cupcake that has been made for more than 200 years, differentiating itself from others by its combination of crispness on the outside, but being soft and tender on the inside. The toppings on the cupcake have meanings beyond just being delicious. Slices of gourd cooked in syrup mean to live peacefully and happily. Sugar means being blessed with happiness and prosperity. Raisins and persimmons used to be expensive, affordable only by the noble persons in the past. Besides, they are OTOP of Thonburi district; visitors can try these desserts for themselves, their relatives or they may learn how to make them.

Figure 119 Christmas Bow, especially Figure 120 Pineapple Cake for the Christmas Festival

105Onsiri Panin and Somkid Jirathassakul. Vernacular Shop Buildings in Towns. : Bangkok, J Print, 2001.

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Figure 121 Kudijeen cupcake Figure 122 Khanom Nah-Nuan

Figure 123 Group of Kudijeen desserts Figures 119-123 were taken by Nana Srithammasak

Social values, which in part relate to the awareness and pride of local residents toward the community together with their sense of identity, may be seen as underlying the basic characteristics of lives and relationship between the local residents and their surroundings, expressed in such things as community temples, church, mosque and the musicians’ house. These areas are the places to which residents have to relate. Buddhists can join with Catholic Christians in their events and festivals, Catholic Christians can join with Buddhists in religious events and festivals as well as those of the Muslims. Thus a cultural identity of the community is learnt and transformed from generation to generation, evolving to be very unique and different from others and is a special characteristic of the community. This unique identity can draw a lot of visitors, generating income and employment that can improve residents’ quality of life with the effect that local residents will not need to move out from the community. On the other hand, most visitors would want to see or enhance their experiences in the sense of local community atmosphere; for

122 instance, various old wooden houses, ways of life, boat piers might be valued. The community social and cultural fabric can communicate a sense of authenticity to the visitors. Cooperation is need in the management of cultural heritage by both private and public sectors. The Credit Union Cooperative management enhanced the democracy system knowledge to the community members. Besides the visible tangible heritage, the intangible heritage is also important in accounting for cultural heritage value of a society. Culture in terms of the intangible heritage means customs, beliefs, values and performances of the members of a particular society and transfers from generation to generation. Intangible cultural heritage can be defined as the totality of tradition- based creations of a cultural community expressed by a group or individuals and recognized as representing the expectations of the community in so far as they reflect its cultural and social identity. It also includes, among other elements, language, literature, music, dance, games, mythology, rituals, customs, handicrafts, architecture and other 106 arts. Intangible heritage of Kudijeen community can be assumed to embrace people’s daily living within the community from birth to the grave, from morning to night and even during sleep. This must include a strong influence from Catholic beliefs that are passed down through religious rites and rituals, traditions, festivals and other performances. When Thonburi was the capital of Thailand, it was the place of the settlement of diverse of ethnicities, religions, traditions and languages. These groups could live with Thais in harmony without cultural conflict because of the generosity and humaneness of Thais. Although these groups were foreigners, they contributed many benefits to Thonburi such as Muslims who played a role as civil servants, Chinese as traders and Portuguese as trader and civil servants. These made Thonburi culture interesting and an the outstanding aspect of Thonburi. At that time, the Portuguese were admired as good interpreters when England sent an envoy to establish a relationship but nobody could speak English. They translated from English-Portuguese-Thai. They were accepted to be administrators whilst the Portuguese at Wat Conception, Sam-sane were soldiers. Another reason is that the doctrine of each religion teaches its members to be a good person, love humanity and live with others in peace. However, it is a pity that both Portuguese language and costume have not been passed down to their descendants. But there are still invaluable things passed down to their descendants such as traditions, ways of life, and memory. These are considered to constitute the identity of this community. They lived with other communities with different languages in the past until the use the same language (Thai language) in the present. Even the surname of Benedict that later changed to be Prasartporn (in Thai) still keeps its meaning. Nowadays, they will go to the church for praying in the morning and evening. Especially on Sunday morning, the local residents who moved out from the community would come back to the church for practicing their religious rite and to visit their relatives. The intangible culture of the Kudijeen community can be expressed through the four ceremonies from the past. These four ceremonies are concerned closely with the

106 UNESCO, 1998. draft decisions recommended by the program and external relations commission, 155th session of the Executive Board. November 2, 1998, Resolution 3.5.5, World Heritage committee: Kyoto, Japan.

123 land and religion such as Good Friday in March-April, the Parade of Kaew-Ta Virgin Mary in May, the Holy Cross ceremony in September and Christmas Eve in December. The local residents will offer help and join in including outsiders who moved out but will come back to join. Everyone would be treated like brothers and sisters. The Kudijeen community can be divided into two main groups, namely employees and traders. The daily life of the employees will begin in the early morning as they go to work outside the community and come back in the evening. The daily life of the traders, both in and out of the community, usually starts in the early morning for preparing and opening the shop. For shop-houses, the shopkeepers will set out their food stall, display goods, cook dessert while at the same time do their house work. For the children who have to go to school, there are Sang Arun kindergarten school, Santa Cruz Convent, Santa Cruz Suksa school and Suksanaree school which is the public school. Further, there is Bansomdejchaopraya Rajabhat University not far from the community. In addition to the traditional ways of living, the intangible cultural heritage is also expressed in local wisdom. When considering a community that is located on the Chaopraya rive bank where there is air flow, the architectural style of houses is typically a wooden structure such as the houses of Louis Winsor and the Thanusingh family, though some are now of concrete. Besides, the community is managed under five material dimensions and achievements which can listed as follows: 1. Cleanness: cleanness is the policy that the members of the community must maintain to keep their houses and the surrounding area clean. Nah Ban Nah Mong means the beautiful frontage including public area and meeting place such as church compound or playground compound. 2. Safety: there are volunteers who observe the community both daytime and nighttime. 3. Good health: the members of the community have good health by communicating health information, by posters and taking care of their health. 4. Good management: this focuses on good governance, whereby the committee will manage the community with the planning, implementation, checking and action program. 5. Cultural identity: this aims at encouraging both adults and young people to appreciate, be aware of and preserve their traditional desserts, way of life, traditional values, and to organize traditional events of the community, school, church and meeting place. To summarize, both tangible and intangible cultural heritage, in the context of a historic community, can proclaim to the outsider that the culture has its own way to survive according to different space and time frames. For example, the house of the Thunusingh family is in wood dating from the early Rattanakosin period and is a shop-house (a Kudijeen cupcake shop) as well. The owner always maintains it in good condition. On the other hand, the house of Louis Winsor located on the bank of Chaopraya river has decayed over time because of lack of maintenance. The next section of this chapter will discuss the suitability of the Kudijeen community’s cultural landscape to meet a goal of conservation.

The impacts on the community from the tourism Tourism takes place in the environment, which is made up of both human and natural features. The human environment comprises economic, environmental,

124 social and cultural factors. Tourism, as a significant form of human activity, can have major impacts. These impacts are very visible at destination places, where visitors interact with the local environment, economy, society and culture. The impacts of tourism can be positive or beneficial, but also negative or detrimental.107 Positive economic impact relates to the benefits to the host. The primary motivation to promote a site as a tourism destination is the expected economic improvement. The primary impacts are income and employment generation. The local residents are trained to be tour guides, arts and crafts workers, cooks or providing other services to the visitors. When the community is promoted as an attractive place, more visitors come and spend more time and money. The local residents do not want to move out. In the case of environmental impact, attitudes and value positions are important in relating to tourism impacts. The local residents are aware of the environment to attract the visitors and have to create an atmosphere in the community to provide benefits to them. They must keep their houses and public areas clean, pleasant, grow flowers and trees to provide shade, not drop litter on the walkways. A good environment will increase value to the community and can attract visitors. Any discussion of social impacts of tourism will require reference to and discussion of meanings in terms of society, calling on sociology as the study of society, concerned with people in groups. The more beneficial impacts of tourism on society include the creation of employment, where it is the local residents who are employed. They can generate income for their living. So, social problems in term of safety, crime and so on will not occur. Everyone will intend to work and to help each other. When the visitors come in the community, they want to feel safe and share a good experience with the host. The host welcomes them willingly. The community will provide volunteers to show people around the community and this can cause close personal ties. They feel proud and become part of “making a living place”. Besides, the rebirth of local arts and crafts and traditional cultural activities, the revival of an old way of life, the renewal of local architectural traditions and the promotion of the need to conserve the community will bring beauty which will have aesthetic and culture value.108 The desire of many visitors to experience a different culture is still a major motivation for visitors. The motivation is to see and experience, at first hand, the actual culture and its manifestations, in terms of art, music, dance, ceremony, and handicrafts. For example, this process has promoted the growth of a Kudijeen traditional desserts trade to be OTOP of the Thonburi district and has made a significant contribution to the local community. On the negative side, while a community desires the positive economic benefits, it tends to be less aware that tourism may also bring some negative economic impact, especially if some local residents do not know how they can get access to the benefits from tourism. This can be a cause of conflict in the future. So, the related sectors should be aware of this problem and solve it. Negative environmental impacts include the congestion of overcrowding of people when many visitors whom the local residents have never known wander past in front of their

107 Peter Mason. Tourism impacts, planning and management. Second edition.(Oxford: Butterworth-Heinemann is an imprint of Elsevier, Linacre House, Jordan Hill, Oxford, 2008): P. 38.

108 Ibid, p. 56

125 houses with loud noise or they will drop litter that will make the walkways dirty or erode the footpath. Furthermore, tourism can lead to the creation of unsightly structures that do not fit in with the vernacular architecture. In turn, any damage to the environment may contribute to a reduction in numbers of visitors. The growth of mass tourism benefits some residents more than others. This can cause a competitive atmosphere. Each tries to get as much money for themselves as possible. On the one hand, if tourism brings drugs, crime or prostitution, it can destroy the value of the community. This might result in less friendly feelings towards one another. Many visitors want to experience the cultures of the country they visit. Tourism has a twofold impact on culture. On the one hand, by creating economic value it can help preserve the culture thereby benefiting both the visitors and the host. On the other hand, culture can be destroyed or distorted by tourism. For example the traditions, ceremonies, tastes, cooking methods are altered to satisfy the visitor’s need and to gain maximum profits with the sacrifice of the original quality. So, the original aspects are not passed on to the next generation.

Assessment of Kudijeen Community’s Cultural Landscape Historic value, aesthetic value, scientific value and social value create the basis for understanding the significance of Kudijeen community through its architecture, landscape setting, functions, land use and way of life. The architectural style of each building is unique and well designed for the owner’s uses. The community tells the history of itself. Their way of life reflects simplicity, friendliness and sincerity. The purpose of this research is to fulfill the requirements of an assessment of Kudijeen’s cultural landscape and its conservation needs. This includes a questionnaire survey of 100 visitors, both Thais and foreigners, and 120 local residents. The findings would be used for the conservation of Kudijeen community. For this section, the results of a questionnaire survey were assessed as follows: visitors’ profile, general information on the architecture in the Kudijeen community and the opinion on potential and preparedness of Kudijeen community for cultural tourism. The data collecting was performed by the researcher on the site during January 15-30, 2010. These questionnaires were distributed to the visitors who visited the community and pick them up to analysis. The result of the questionnaire survey can be listed as follow (table 3)

Description Number Items Male 54 1. Gender Female 46 Total 100 <15 4 15-24 8 2. Age 25-34 40 35 and over 48 Total 100 3. Education Secondary School 6 Diploma 4

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Bachelor degree 62 Higher than Bachelor degree 28 Total 100 Government officials 12 Employee 84 4. Occupation Tradesperson - House wife 4 Total 100 Less than 10,000 Bht. 20 5. Average 10,001-20,000 Bht. 33 income per 20,001-30,000 Bht. 7 month over 30,001 Bht 40 Total 100 Buddhist 16 Christian 84 6. Religion Muslim - other - Total 100 Thailand 88 7. Country Abroad 12 Total 100 Land 85 8. Mode of River 15 transportation Total 100 Tourist 82

Visit friend 3 9. Reason to Visit the church/other 4 visit Religious center other 11 Total 100 Table 3 Profile of visitors

The next table summaries the general opinion on the architecture in the Kudijeen community. This section deals with two issues. (Table 4)

Items Description Number Beautiful 52 Old buildings with cultural 48 significance Unique/rare in Thonburi - 10. The Diverse in architectural style - characteristics of Not stylish - the buildings No character - Not interesting - other - Total 100

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Thai style 6 Western style 86 11.The style of International style 8 the new Harmony to the existing - construction. other - Total 100 Table 4 the general opinion on the architecture in the Kudijeen community The following table 5 shows opinions on potential and physical preparedness of Kudijeen community for cultural tourism. This table is divided into 10 items for physical preparedness, 6 items for public support and 5 items for related information for cultural tourism. (Table 5).

Preparedness of facilities Items Description Number should be expanded 46 12.Size of walk Should remain as they are 54 ways Total 100 Should add more 8 13.Rest area Sufficient now 92 (public benches) Total 100 Should be improve 4 14.Cleanness Acceptable now 96 Total 100 Should be improved 74

15.Signs Clear enough 26

Total 100 Should be improved 100 16.Brochures/ sufficient - leaflets Total 100 Should be improved 62 17.Information Remain as it is 38 Tourist Center Total 100 Should be improved 32 18. Pier Should remain 64 Total 100 Should be improved 2 19. Safety/ Now sufficient 98 Security Total 100 Should have more 32 20.Trash bins Have enough 68 Total 100 Should plant more 16 21.Trees Enough now 84 Total 100

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Public support Items Description Number Should add more 95 22.Public toilet Sufficient now 5 Total 100 23.Public Should be improved 19 telephone sufficient 81 booth Total 100 24.Restaurant, Should be improved 11 food/ sufficient 89 drink Total 100 Should be improved 60 25.Souvenir To remain 40 shop Total 100 26. The agree 100 development disagree - of Kudijeen community Total 100 for cultural tourism 27.Do you want agree 100 to have a Tourist disagree - Information center in this Total 100 area?

Related information for cultural tourism (5 items).

Items Description Number

Wichaiprasit Fort 74 Wat Arun 100 Wat Molilokayaram 4 Tonson Mosque 1 Wat Hong Rattanaram 6 28. What are the Wat Kalayanamitr 88 places you know The shrine of Kian Un Keng 10 surrounding this Wat Prayooonwongsawas 24 area? Bangluang Mosque 1 Bann Pattayakosol - Goowatin Mosque - Phadungtham Mosque - Santa Cruz church 85 29. Ever heard Yes 13 about the No 87

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importance of the Kudijeen Total 100 community 30. By what media Internet 100 do visitors get Articles/Journals/Newspaper 30 information TV/Radio 15 regarding Books 13 Kudijeen Brochures/leaflet - community? others 3 Cultural area 75 31. What is the Historic area 77 image of the Portuguese in Thonburi 8 Kudijeen Various culture - community and Attractive tourism - surrounding area? Others -

History of this area 96 Way of life 84 32. What is your Image - impression of the Old buildings with values 17 Kudijeen Traditional desserts 78 Community and Others - surrounding area?

Table 5 the opinion on potential and physical preparedness

A questionnaires survey for the 100 visitors was distributed to collect data on their visiting in Kudijeen community. Table 3, the profiles of visitors, revealed that males were 54 persons and female was 46 persons. For less than 20 years old, they came with their parents and the rest came with their friends and spouses. The education of this group was secondary school, diploma, bachelor degree and higher than bachelor degree levels. The occupation was employees of organization with incomes over 30,000 Baht per month. They are Buddhist and Christian. Mostly the tourists visited here by land. Table 4 covers general opinion on the architecture in the Kudijeen community. The visitors revealed that the characteristics of the buildings are beauty and old buildings with cultural significance. New buildings should be in Westerns style for new constructions. Table 5 displays opinions on potential and physical preparedness of Kudijeen community for cultural tourism. The size of walkways should remain as they are and the rest area within the community was sufficient now. The cleanliness was acceptable. The signs, brochures/leaflets, public toilet and souvenir shop should be improved. All agreed there should be development of Kudijeen community for cultural tourism and a tourist information center should be established. They never perceive the importance of the community. The media for information should be the

130 internet. The image of the Kudijeen community and surrounding area is a historic site. Nobody knows Bann Pattayakosol, Goowatin mosque and Phadungtham mosque whereas everyone knows Wat Arun. They said that Wat Arun is promoted as a landmark of Bangkok by Tourism Authority of Thailand through an internet channel, TV channels (Tourism program), brochures/leaflets, and so on. The next place is Wat Kalayanamitr, Santa Cruz church, Wichaiprasit fort, Wat Prayoonwongsawas and the shrine of Kian Un Keng because their locations can be seen by water transportation. The next is the analysis of questionnaires survey from the local residents. The researcher delivered the questionnaires to the local residents in the same period as the visitors but pick them up in the later next week as follows: After that, those data were interpreted as follows: local residents’ profile and the opinion on the architecture in the study area, attitudes and opinions of local residents (table 6).

Items Description Number Male 63 1.Gender Female 37 Total 120 <15 8 15-24 9 2. Age 25-34 25 35 and over 78 Total 120 Secondary School 9 Diploma - 3. Education Bachelor degree 105 Higher than Bachelor degree 6 Total 120 Government officials 8 Employee 42 Tradesperson 46 4. Occupation House wife 13 no income 11 Total 120 Less than 10,000 Bht. 60 5. Average 10,001-20,000 Bht. 52 income 20,001-30,000 Bht. 7 per month over 30,001 Bht 1 Total 120 Buddhist 30 Christian 90 6. Religion Muslim - other - Total 120 7.Do you own Owner 44 your house? lease from the owner 76

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Total 120 8.How much is Less than 5,000Bht./month 74 the rent for the 5,000-7,000Bht./month 46 house? over 7,000Bht./month - Total 120

9.How much is Less than 5,000Bht./year 120 the rent of land 5,000-7,000Bht./year - from Santa Cruz over 7,000Bht./year - church? Total 120 Table 6 The local residents’ profile

Table 6 shows that male were 63 persons and females were 57 persons with ages categories as less than 15 years old, 15-24 years old, 25-34 years old and over 34 years old. The education was secondary school, bachelor degree and higher than bachelor degree levels. The occupation was employees of organization and tradespersons with the incomes less than 10,000 Baht and 10,000-20,000 Baht. They are of Christian inheritance (90 persons). The rest are Buddhists who are male and female relatives by marriage, and relatives of those people. They pay less than 5,000 Baht per month to the house owner. Everyone had to pay less than 5,000 Baht per year to the landlord (Santa Cruz church). It is very cheap. Sometimes, they go to retailing stores in the community, convenience stores around the community and a department store. Their lineage went back to Santa Cruz Suksa school, Wat Prayoonwongsawas school, Sang Arun school, Santa Cruz Convent School,

Suksanaree school for secondary school. They communicated with the outsider groups by land more than by boat. The general opinion on the architecture in the Kudijeen community of the local residents revealed that the identity of their community is not only the Santa Cruz church but also tangible values linked to their way of their life. The strength of the community was its unity. They can live with other communities, who are non- Christian, in harmony. The most important factors in the peaceful coexistence are kindness, sharing unity, co-activities and communication with each other. Some have friends in the neighboring community and visit them on some occasions. The meeting places of the local residents are Santa Cruz church space, a friend’s house, food shop, retail store, school, community office, and playground in the evening or after the Sunday Mass ceremony. They always appreciate the chance to participate in religious activities and other activities of Kudijeen community and some of them volunteer to be security guards. They agree that their community is invaluable to be conserved for cultural tourism. They reveal that there are many interesting items that should be conserved such as Santa Cruz church, old buildings, desserts, traditions and ways of life. The reasons are the long history, the old community, and its strength. They take great pleasure in being good hosts for cultural tourism. They believe that the community will be well-known worldwide. However, there are some worries about its management. They want good management systems for the development of Kudijeen community for cultural tourism. - following statements were collected by in-depth interviewing on January 15-20, 2010 of

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- Mr. Sarnti Suwannasri, a 48 years old, local guide and the representative of the Santa Cruz abbot in this in-depth interview, he said he had lived here since he was born. He is a Portuguese descendant. He studied at Santa Cruz Suksa school in the elementary education level and Saint John School in the vocational certificate. He knows a Bangluang community leader and Wat Kalaya community leader as well. He worked and participated with them many times when there are the projects about their communities including encouraging the abbot of the Santa Cruz church. He was proud in his community, way of community members and the unity. He was pleased his community was cultural tourism destination and historic learning resource about anthropology. - Mrs. Ruedee Nakayokee, a 77 years old. She and her relatives have lived here since they were born in four houses. She married with a Buddhist. Her husband passed away two years ago. She and her husband worked at the Education Ministry. She has four sons. Her education was at Santa Cruz Suksa school. Her sons education was at Santa Cruz Convent school. She, her daughter and her relatives still live here. The others moved out. They will come to join the religious activities and visit their mother. She does not know anyone in other communities. Her house is situated at the back of the Church. In the evening, she would open her house to meet the other members. She said she lived here in happiness, and loves it here very much. - Mrs.Sermsub Chantarawakin, a 82 years old, is very strong. She has lived here since she was born. She married with an outsider. Her sons moved out. Only she and her daughter still live here. She studied at Santa Cruz Suksa school in Prathom four level. She knows nobody either in Wat Kalaya or Bangluang communities. But she had always paid respect at Wat Kalaya. She joined in the religious activities. In the evening, she always goes to the church for relaxing or a meeting. The places for her shopping are a small retailing store in the community, convenience store and superstore. It is convenient to travel to elsewhere. She lives here without paid the leasing rent because of her poverty. She said the abbot is kind.

Conclusion Chapter 4 assessed the significance of the Kudijeen community. This community is rich in cultural significance in terms of historic value, aesthetic value, scientific value and social values including tangible and intangible aspects that generate the values of this community. The impacts on the community from tourism were pointed out to be both positive and negative in terms of economic, environmental, social and cultural factors. The result from questionnaire survey of the visitors and an in-depth interview of the local residents will be applied in the conservation plan in the next chapter.

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References

Fellmann Jerome, D, Getis Arthur and Getis Judith. Landscapes of Human Activities,Human Geography. Ninth edition. (New York: McGraw-Hill, 2007). Onsiri Panin and Somkid Jirathassakul. Vernacular Shop Buildings in Towns. : Bangkok, J Print, 2001. “OTOP”. [online] Retrieved from www.ThaiOTOP City.com accessed on March 31, 2010. Peter Mason. Tourism impacts, planning and management. Butterworth-Heinemann is an imprint of Elsevier, Linacre House, Jordan Hill, Oxford OX2 8DP,UK, Second edition, 2008. Statement from Mr. Panich Kamolseth, 58 years old, committee of community, December 17, 2008. UNESCO, 1998. draft decisions recommended by the program and external relations commission, 155th session of the Executive Board. November 2, 1998, Resolution 3.5.5, World Heritage committee: Kyoto, Japan.

Chapter 5

Conservation Plan for Cultural Tourism

This chapter will propose an outline conservation plan for cultural tourism at Kudijeen community with regular maintenance, street furniture, interpretation plan for Kudijeen community as living museum, conservation for cultural tourism and to promote the preparedness of this historic community for cultural tourism. In addition, it will discuss how cooperation among the stakeholders is important, in order to retain the cultural significance of the Kudijeen community from this generation to the next generation.

Regular maintenance Regular maintenance is a preventive measure to reduce damage from the cumulative effects of natural processes and human actions. It is applicable to all sites. An appropriate maintenance program which includes continuous monitoring of potential problems and archiving of records, must be established and carried out in accordance with the relevant standards. This routine maintenance must always be followed by collaboration amongst everybody in the community. The regular maintenance schedule of all buildings and public facilities in the community should involve and cover several items including pathways, car park, telephone boxes wiring, toilets and other elements. Repair should be undertaken by using traditional materials and suitable techniques. Many new materials and elements that have negative impact on the original fabric should be avoided. The decision to repair through complete disassembly of the structure should be taken with caution. The traditional houses such as Thanusingh’ s house and Chantanaphrab’s house should use materials consistent with the evidence provided by the existing fabric such as wood and tile for the roof. For an ancient non-active building such as the house of Louis Winsor, the Fine Arts Department should contact the owner to register it as a heritage site. After that, it is necessary to conserve it in good condition to serve as a local museum where it would keep the historic evidence for the study of both architecture and history of the community in the future. The guidelines for local housing where situated along the Chaopraya river should not protrude over the Santa Cruz church. If the nearby residents want to develop their residences, some guideline should apply in controlling this development. The aim of this guideline is to conserve the historical and aesthetic value of the church. The building design for new development should still keep the uniqueness of the wood houses along the river or the traditional style compatible with the old style such as wood house with gable, etc. The height regulation must control the height of houses to be not over two stories and they must not obstruct the view of the church. The color of the house must be in a natural tone which is compatible with the wooden houses including the roof’s color. The roof has to be terra cotta tile or good quality corrugated iron sheet. However, any new development must respect the ancient religious building. This regular maintenance is considered to be a preventive measure to protect or prevent the loss of cultural heritage values. To achieve this, initiates a training program for the conservation and restoration of local building and the environment surrounding the site by the related

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sectors who could act in an advisory (namely the Fine Arts Department, the Association of Siam Architecture (ASA), and Silpakorn University) and building material producer for the materials to maintain the building to the requisite condition.

Street furniture management Street Furniture plays an important part of the community landscape. Street furniture management is to achieve improvement of the Kudijeen community to have a good atmosphere and pleasing sight. The street furniture such as streetlights, benches, signage and rubbish bins should be clear and simple. They should be standardized and harmonized as one of the traditional elements of the community and carefully designed to reflect the identity of the Kudijeen community by using its unique style. They must be easy to maintain, durable, and with low maintenance cost. When they are located in appropriate areas, they can be eye- catching and effective. Besides, they need to be unique and make some reference to the area. The local residents should be involved in the design of the street furniture by design competition. This method would create new ideas that are compatible with the surrounding environment. According to the objectives of the study to conserve the area for cultural tourism, the information signs should consist of place name, history, architecture, ground plan and point of information (figures 124-126).

Figure 125 An example direction sign ~~~~~~~~~~~~~~~~~~~~ Source: http://rlv.zcache.com/street_ ~~~~~~~~~~~~~~~~~~~~ sign_chubby_business_card_ ~~~~~~~~~~~~~~~~~~~~ 240255135373647216t58p_ ~~~~~~~~~~~~~~~~~~~~ 210.jpg. accessed on March ~~~~~~~~~~~~~~~~~~~~ 10, 2010. ~~~~~~~~~~~~~~~~~~~~

Figure 124 The signage example provides a detail on history site at the place.

Figure 126 Another example of a direction sign Source: http://www.cgonsa.com/item_images/logo_street_sign_th.gif accessed on March 10,2010

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The information boards is valuable tools to enable visitors understand the site and the direction sign will tell the visitors where they are in the community. The signage should be in a suitable design to link with the identity of Kudijeen community. It can be a link between the community, the visitors and the messages. The useful signage might be in Thai, English, and Portuguese languages and should be posted around the site and nearby area, especially at the entrance to the community and at Arun Amarin Road and prohibition signs (such as: please keep the noise down, please do not throw any rubbish or waste on the river and so on) should be attached. The characteristic of all signs should be standardization in the same style, font, text and so on under international symbols for universal acceptance.

Interpretation plan for Kudijeen community as living museum Today, visitors to tourist sites expect to be both educated and entertained, and the authorities of the community must find ways of getting the visitor involved, and bringing the site ‘alive’ for them. The purpose of interpretation is to reveal the cultural significance of a cultural heritage site by encouraging individuals and communities to reflect on their own perceptions of the site. It helps people to comprehend the significance of places, events, people and way of life through all media such as leaflets and maps, signs, visitor centers, audio-visual devices, guides and exhibitions both indoor and outdoor. To achieve the interpretation plan, the related sectors should be managed as in the following program. -Visitor Information Center The community should provide a visitor information center or kiosk on site. The aim of the visitor information center is to provide facilities and useful information to visitors. The center can show exhibits about the history and significance, traditional way of life and so on using Thai, English and Portuguese languages to prepared the visitors before going to walk around the community and to see its real life. It is proposed to locate it at the Winsor house in order to be convenient to the visitors. When the visitors come here either by car or boat, they will stop here first and look around to get information. It is considered that this visitor information center is a tool in the transfer of useful information to visitors and should be managed by local residents under the permission of the Santa Cruz church abbot and in collaboration with the Thonburi district in order to ensure involvement and cooperation within the community. The interpretation corner should be located within the visitor information center. This corner should show overall events of Kudijeen community using a high technology information system or interesting tools to support the visitor’s learning or understanding. This interpretation corner should display all identifying features of the Kudijeen community including history, significance, architecture, traditional performances, culture, way of life, occupations and conservation plan. The map of the site will display a traveling route through the community. Here they should have staff to interpret the general and complicated information in two-way communication. The community can recruit young volunteers to participate in training in the local guide program. The program should provide all important information concerned with Kudijeen community’s history and significance, cultural ceremonies, evolution of this community, ways of life and a good guide technique for young children. The involved sectors must have scholars to educate and support authentic information of the Kudijeen community’s history. The advantage of local guides is in representing the heritage values of the community because they can explain each value as well as building a consciousness to conserve

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and love the site through two-way communication. The local guides should have a service ethic. The final point to make is the valuable contribution which the VIC can make to tourism through the building it occupies. This VIC is housed in a building of outstanding architectural or historic interest in the community, and its careful preservation and adaptation for this purpose has ensured that the building are not only put to good use, but provide an additional point of focus for the visiting tourist, who is able to see the interior of a building which might otherwise be restricted109 (figures 127-129).

Figure 127 The visitor information center

Figure 128 An example of an interpretation corner Source: http://www.microsoft.com/presspass/images/features/2005/03- 21visitor-center_lg.jpg

109 Holloway, Christopher, J. The Business of Tourism. Sixth edition. (Harlow: Prentice Hall, 2002): 328.

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Figure 129 An example of local guide Source: http://media.photobucket.com/image/monthly1/Korea/ DSCF2033_resize.jpg accessed on June 20, 2010

- Establishing a service area A service area is an important element while visiting the community. This area provides facilities to the visitors while they are visiting the site. The first service is a car park. The visitors can park their cars on the roadside of Arun Amarin Road or a parking lot at the Wat Kalayanamitr with a charge of 20 bath per car. Rest areas for relaxing should be well ventilated. Benches should be available around the community. Clean toilets should be available and located within the visitor information center. Souvenir corner is a place to sell local products such as traditional desserts, products of local residents, magnets, books, postcards with background of Kudijeen community’s beautiful scenery, Santa Cruz church and so on. All printed materials about Kudijeen community need to be available in Thai, English and Portuguese languages. Most visitors like to collect these postcards as souvenirs to remind them of the place they have visited. Another service could be an imprint service, where the imprint should be designed by using the identity of

Kudijeen community. It represents the identity of the community. At the present time, a service area is not available. This building should be next to the Winsor house. The layout of facilities might include receptionist counter, telephone box, toilets, beverage booth, souvenir sell-counter, disable people toilet etc. (figure 130).

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receptionist counter souvenir sellcounter beverage counter

toilet disable person toilet telephone box

bicycle car park

Figure 130 An example of layout of facilities that might be established Source: http://www.freeway.gov.tw/English/Publish.aspx?cnid accessed on June 20,2010.

- Establishing a local museum of the Kudijeen community A local museum is a valuable place as it collects existing traditional objects as cultural heritage in the community. These traditional objects can be seen only at the site and if they are not collected, they will be lost with the passage of time. So, it is very important for the Kudijeen community to build a local museum to collect the artifacts used in the past. These are most valuable and understanding them should be encouraged in an appropriate way by using interpretation as a key tool. The local museum needs to be built up as one of the local heritages in the community. Its construction will use a large sum of money, so it should be supported by local residents, Santa Cruz church and both private and public sectors through donation, and financial support from Thai government and Portuguese government which may provide interest-free or low-rate loans. - Media In a globalizing world, media plays an important role. The potential media can help and attract the visitors to understand and want to visit the site. The community managers should provide media for visitors such as publications including leaflets, brochures, maps and guidebooks. The leaflet should be free of charge to visitors. The content on the leaflet consist of directions to interesting things, contact addresses and numbers to call for more information. The leaflet should be available at the visitor information center. The brochure is different from the leaflet. The information on the brochure should give wider information, including travel a route and map of the community and how to get there both by land or river. The next medium that the community might want to introduce is a guidebook. This guidebook would contains more detail than a brochure including history, significance, tradition culture and so on. The guidebook can generate income to the community. Another medium is the site map and it should present the whole site location with traveling routes and outstanding points indicated. It also explains how to get through the community within the time limits. This site map should show the whole site and specify interesting areas for visiting such as wooden houses or traditional desserts shops and so on. It helps the visitors to get an idea of what is available in the whole site and what they want to see in some specific order. In addition to the printed material, visual media are an alternative to understand the

140 meaning of the site such as posters, postcards, photos, touch screen and CD ROM presentation. The content of touch screen and CD ROM presentations should be presented with Thai, English and Portuguese languages subtitles, if possible. The CD ROM could be on sale at the site in the visitor information center or book store in order to educate visitors, the general people or student groups. However, in an information technology world, everyone can get information from a website. So, this is a channel for the community to tell its history and significance to the worldwide audience for those who are interested and to generate a desire to visit the site. Up-to- date information in websites should be constantly reviewed. For example, when the annual traditional parade will be held and to invite those to join in. The touch screen is a versatile tool to convey information for visitors, especially children who want to know about the site in an interactive and enjoyable way (Figures 131-134). So, the media can be divided into two types (figure 135).

Figure 131 An example of touch screen Source: http://addicts4gadgets.wordpress.com/2009/11/17/

Figure 132 An example of another touch screen

Source: http://www.crunchgear.com/tag/unreasonable-stance/

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Figure 133 An example of brochures or leaflets for Kudijeen community Source: http://www.stocklayouts.com/Templates/Free-Templates/Free-Sample- Brochure template-Design.aspx

Figure 134 an example of brochures From http://www.boxshot3d.com/wp-content/uploads/brochure02.jpg

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Media

Publication Visual Media Leaflet, brochure, guidebook, map Poster, postcard, photo, touch Additional printed material screen and CD ROM

Figure 135 Types of media

- Academic activities One might arrange essay competitions on cultural environment study tours of the cultural heritage located in Kudijeen community and club debates among the Kudijeen community, the Chinese community (Kalaya community) and the Muslim group (Bangluang community and Tonson community). Additionally, one could introduce a Portuguese language course to their descendants and interested people. This community is regarded as of Portuguese lineage.

- Proposed travelling route in the community To attract the visitors to visit in the community by themselves, a proposed route for walking should be explained in the brochures or the leaflets free of charge and available in the visitor information center (figures 136).

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Service area and Local museum Not available now

Figure 136 Proposed travelling route within the Kudijeen community Source: The City Planning Department Scale 1:4000 (10-14C) adapted by Nana Srithammasak (February 25, 2011)

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1. Louis Winsor’house 2.Service area and 3. Santa Cruz Visitor information center local museum church (Not available now) (Not available now)

6. Old wooden house 5. Old wooden house 4. Sakulthong with awning window Kudijeen dessert making

7. Chantanaphrab house 8. Thanusing house Kudijeen dessert making at Thanusing house

- Proposed surrounding the Kudijeen community travelling route The visitors can visit the attractive places surround the Kudijeen community by themselves, a proposed route for walking should be explained in the brochures or the leaflets free of charge and available in the visitor information center (figures 137).

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Figure 137 Map of Attractive places surround Kudijeen community Source: http://maps.google.co.th (February, 2011) adapted by Nana Srithammasak

Conservation for Cultural Tourism Tourism is the main sector that can play a significant part in achieving rapid economic growth and reducing unemployment in our country. One of the most important forms of alternative tourism is cultural tourism. Kudijeen community has a very important cultural heritage that must be conserved. The key elements of cultural tourism are the Portuguese settlement and Santa Cruz church, way of life, Christian inheritance, traditional desserts, and ceremonies. Many buildings with traditional architecture are now being used for different purposes. They are being used, for example, by Santa Cruz church as the spiritual center, Sakulthong family and Chantanaphrab family as residences, Thanusingh family as Kudijeen cupcake shop and residence etc. So, conservation for cultural tourism as mentioned in Chapter 2 can apply to Kudijeen community along the following lines: 1. To encourage public awareness of heritage. The local residents must play a narrator role to tell the story of historical development as a local guide, or use other tools such as leaflets, signs, documents, internet or film. The content should consist of history and significance, symbolism of this community and traditional desserts etc. 2. To manage a dynamic relationship. The committee should organize traditional or religious events for visitors to come and join such as Good Friday event in March-April, church celebration for commemorating the time when King Taksin gave this land in September. The ceremonies are to retain the use of voluntary labor

146 in arranging traditional religious events and in willing participation. Their way of life is in creating a unity, love and peace among people as if they are relatives and sharing in a Christian inheritance. They should retain their old way of life. However, there are other symbolic aspects of this community such as Kudijeen desserts, whose recipes should pass to their descendants in the community by making a documentary, film or an open course to provide knowledge when and how to produce these desserts such as Kudijeen cupcake and Kusarang desserts. These are produced all though the year, but Christmas Bow is produced exclusively in December. The present generation should raise awareness, be proud, appreciate and preserve traditional values and cultural heritage. The younger generation must perceive the significance of the cultural heritage and generate a conservation plan in associating with their parents. 3. To ensure a worthwhile visitor experience. The community needs to have volunteers as community guards to ensure the safety of visitors, make them feel free from any harm and to enjoy the good experience of visiting the community . 4. To involve host and indigenous community. Any conservation plans for the community must be submitted to the local residents. For example, they need to arrange a team to take care of their own buildings or to present the ritual activities so that there is a traditional dessert making contest for example, whose winner will get a prize. Light and sound shows could display the settlement of this community from the past to present. 5. To provide benefits for the local community. The local residents may take a local guide training course to become local guides or to produce souvenirs to sell such as Santa Cruz church magnets or Kudijeen desserts magnets. They should participate to resolve conflict in the community, should it arise. 6. A promotion program. The local residents are the key persons in tourism promotion. To protect the heritage site from degradation, the community should plan to limit the number of visitors in each day or during the festival period. They can become good interpreters in telling the history of the community. Establishing a model village depicting the ancient Portuguese village, and opening the local museum to provide the visitors with the knowledge of people in the community. A building might be this center but not available at the present.

The preparedness of the Kudijeen community Before the Kudijeen community will be promoted to be a cultural tourism site, it is necessary to focus on its preparedness. Preparedness is to be considered in term of the access to the community, infrastructure and service shop. The access to the community relates to how to get there either by boat or by car. By boat, first by taking bus no. 12 which begins from Huaykwang heading to the Victory Monument, Rachvithee Road, Sao Ching Cha (the Great Swing) and ends at Pak Klong Talad (flower market), on then takes a ferry from Pak Klong Talad pier to Kudijeen pier on the other side of the river. While the visitors are in the boat, they can see the beautiful scene of the three religious centers of Santa Cruz church, the White Chedi in Ceylonese style of Wat Prayoonwongse and the vihara with gable end in floral motive design of Wat Kalayanamitr. This scene reveals the diversity of cultures on the Chaopraya river bank that can not be seen elsewhere (figure 138).

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Figure 138 Scene of the diversity of cultures on the Chaopraya river bank Taken by Nana Srithammasak

Because the Kudijeen community is situated on the west bank of the Chaopraya river, water transportation plays an important role for both visitors and local residents. By land one can take a bus to Arun Amarin Road and then proceed to Arun Amarin Road 4 (Tesaban Sai 1 Soi) and walk to Kudijeen community. If the visitors drive a car, they can park on Arun Amarin Road and walk in to Arun Amarin Road 4 (Tesaban Sai 1 Soi) and in to Kudijeen community. However, the visitors can walk through the Kudijeen community and on to another areas including Wat Kalayanamitr, Bang Luang mosque and Wat Prayoonwongsawa. The infrastructure of the community consists of the electrical system, water supply, fire prevention, flood prevention, cleanness, telecommunications, public health and safety. From the site survey, it was found that the electricity and water systems are distributed to the community adequately and fire extinguishers are located at proper positions around the site. For flood prevention, there is construction of a dam along the Chaopraya river and watergate at the Kudijeen canal. For telecommunications, there are two categories, namely public telephone or mobile phone and the postal system for convenience in communication. As for public health, when local residents have any problem about their health which is not a serious case, they can consult the staff at the health care center within the community. However, if it is a serious case, they can go to Siriraj Hospital, the Bangkok Naval Hospital or the nearest public health facility at Wat Prayoonwongsawas, all of which are public hospitals, or to other alternatives such as the Thonburi Hospital which is a private hospital. The last element of infrastructure relates to safety. This community is under the responsibility of Pubharam Police station. The safety of the community is well-managed as the local residents always join to look around community for security and safety. There are service shops whose all needs such as convenience store, retailing shop, photo and copy shop, and food shop are provided. These service shops can serve the visitors while they visit the community.

Conclusion This chapter presents the outline for cultural tourism of Kudijeen community. Regular maintenance is a preventive measure to reduce damage from the cumulative effects of natural processes and human actions. Street furniture management is an important part in reflecting the community landscape. All need to be carefully designed to be in harmony with the surroundings and reflect the image of the community in which they are sited. A Local Museum is a valuable place to gather existing traditional objects and artefacts used in the past. The academic

148 activities are arranged to aware the cultural significance of various communities. Establishing a service area to provide the facilities to the visitors while they are visiting the site. The potential media is an important role to help and attract the visitors to understand and want to visit the site. The propose travelling route in Kudijeen community and the attractive places surround the Kudijeen community. The cultural tourism guideline is to encourage public awareness of heritage, to manage a dynamic relationship, to ensure a worthwhile visitor experience, to involve host and indigenous community, to provide benefits for the local community, and to promote a promotion program. Besides, the preparedness of the Kudijeen community is to be regarded in terms of the access to the community. In traveling or visiting the old communities, the visitors will experience the impressive history and cultural-rich heritage of Thonburi district which is a part of the royal capital. These are highly worthy of seeking, visiting and touching, especially the history connected to the establishment of the community and the religion of the people from the low land of Chaopraya, since the time of Ayutthaya period. And the renowned brotherhood relationship among those despite the differences in faith and belief, have co-existed for a countless number of years. The visitors, both Thais and foreigners, having to walk down the pathway through the old and run down community, navigating through the small alleys that are packed with cars and people in the Yaowarat, Baang lumpoo or traveling in Klong Bangkok Noi or in foreign countries namely Pai community in Tahli and so on, all come for the very reason that they want to experience the ambience, the natural ways and the local cultures even for a short time. These kinds of communities are harder to find because of the ever changing environment from the effect of globalization. Besides making the physical touch, they also provide direct support to the community’s economy and the continued ways of life for the community as well.

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References “Brochure”. [online] retrieved from http://www.stocklayouts.com/Templates/Free- templates/Free-Sample-Brochure-Template-Design.aspx accessed on March 10, 2010. “_____”. [online] retrieved from http://www.boxshot3d.com/wp-content/uploads/ brochure02.jpg accessed on March 10, 2010. Holloway, Christopher, J. The Business of Tourism. Sixth edition. Harlow: Prentice Hall, 2002. “Layout of facilities”. [online] retrieved from http:// www.freeway.gov.tw/ English/ Publish. aspx?cnid= accessed on June 20, 2010 “Local guide”. [online] retrieved from http://media.photobucket.com/image/ monthly1/Korea/DSCF2033_resize.jpg accessed on June 20, 2010 “Street furniture”. [online] retrieved from http://rlv.zcache.com/street_sign_chubby_ business card-p240255135373647216t58p_210.jpg accessed on March 10, 2010. “______”. [online] retrieved from http://www.cgonsa.com/item_images/ logo_ street_sign_th.gif accessed on March 10, 2010. “Touch Screen”. [online] retrieved from http:// addicts4gadgets.wordpress.com/ 2009/11/17/accessed on June 20, 2010 “______”.[online] retrieved from http:// www.crunchgear.com/tag/unreasonable- stance/accessed on June 20, 2010 “Visitor Information Center”. [online] retrieved from http://www.tpwd.state.tx.us/ spdest/visitorcenters/seacenter/visit/images/visitor_center.gif accessed on March 10, 2010. “______”. [online] retrieved from http://www. microsoft.com/presspass/images/ features/2005/03-21visitor-center_lg.jpg. accessed on March 10, 2010.

Chapter 6

Conclusion

Kudijeen has value as a surviving relic of a mostly forgotten but immensely important community in the history of Siam, namely the Portuguese. Although its buildings have been replaced many times and are now all from the 20th century, nevertheless the ancient settlement form survives as do many aspects of the old Portuguese culture. A conservation plan for Kudijeen will mostly take the form of guidelines (even restrictions) for the maintenance or, if necessary, replacement of existing structures, together with certain non-intrusive urban design guidelines. Although the initial intention had been to investigate only the Kudijeen community in this study, the earliest fieldwork revealed that such an approach was not really possible. Simply, the Kudijeen community could not be studied in isolation because it is not isolated. Instead, it was necessary to see it in a wider context of the patchwork or mosaic of communities that make up Thonburi. It is this patchwork - Christian (Kudijeen), Buddhist (Kalaya), Muslim (both Sunni and Shia, both Malay and Indian), Chinese Buddhist - that accounts for the extraordinary cultural richness of Thonburi. Accordingly the study can be seen as both an ethnographic study of a specific community (Kudijeen) and as a broader investigation of the links and relationships of diverse communities in a multi-community region; it is also a study of the architectural diversity that characterizes such a juxtaposition of communities and cultures. Kudijeen and its surrounding communities can be seen as a microcosm of the nation itself. Thailand has been uniquely successful in bringing together a diversity of ethnic and religious groups into a society characterised by tolerance and harmony. For research purposes, the value of Thonburi and its neighbourhood is in revealing something of the historical processes that have underlain this achievement. These processes have included the policies of the early kings (Taksin, Ramas I to III) in integrating various disparate communities into the royal administration and wider society, revealed in the histories of the various buildings reviewed here, but also the strongly synchretising nature of Thai Theravada Buddhism and of older traditions. While Bangkok more generally reveals this blending of diverse but amicably co-existing communities, nowhere is it more brilliantly displayed than in the fine-scale juxtapositions of Thonburi. However, Thonburi also sheds light on the present tragedy of the nation, in the Centre-South divide. In the past, notably in the era of Kings Taksin to Rama III, Muslims from Thonburi would be integrated into the administration and wider society, as noted above and as described in the text; there would also be inter-marriage with other groups. Today, however, more fundamentalist, Islamist tendencies have erected barricades: whereas Christians and Buddhists will participate in each others' religious and cultural observations, the Muslims now seek separation and isolation. This is observable elsewhere in Bangkok (the Haroun Mosque community across the river at Charoen Krung 38, the Muslim communities lining Khlong San Saeb and Khlong Hua Mak, for example) although these are still peaceful places. However, when this new separatist tendency manifests in Thailand's south, the consequence is violence

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152

bordering on civil war. As Thonburi remains a peaceful place, it offers a venue for studying these new problems of the nation. Because of the importance of Thonburi in revealing the richness of Thai history, especially that from 1767 to the present, and because of the lessons in harmony and tolerance that it can offer the present age, as observed above, there is a need for its history and culture to be revealed - interpreted - to the wider nation and the wider world. One needs to be constantly reminded that Thonburi was at one time the capital of Siam; however, there is no historical and cultural heritage centre in Thonburi - there is nowhere where people can go to learn about its history, its surviving buildings and other artefacts, its evolution to its present form, its communities and their culture. Alongside the care with which Ayutthaya and Rattanakosin are presented, this lack in Thonburi is extraordinary - it is almost a national embarrassment. This, however, raises an interesting question: where should such a centre be located? Although this dissertation has suggested a site for an interpretation spot in the Kudijeen community, Thonburi as an ancient national capital needs much more. One logical place would be the site of King Taksin's palace, in and around the Wichaprasit Fort and the Phra Racha Wang Derm palace, now part of the Royal Thai Navy headquarters. Any conservation plan for Thonburi more widely, needs to address the accessibility, conservation and presentation of this site.

Suggestion for further research There have been many issues raised in this research that call for more study and that could constitute useful topics for further work. One such topic, directly linked to the Santa Cruz church and Kudijeen issue, is the history and heritage of the Catholic Christian communities in the Ayutthaya, Thonburi and Rattanakosin eras.

Elements of the Portuguese community departed from Kudijeen and moved down- river to the area of Holy Rosary church (Wat Kalawa); another community arose around Assumption Cathedral (Charoen Krung soi 40). There are other churches and communities elsewhere. All of these have, in some sense, descended from Santa Cruz church and its community; they have also bequeathed a significant, colonialist-style architecture. Another such topic for further research relates to the proliferation of the Muslim communities of Thonburi. These communities were very distinct from those that settled along the khlongs mentioned above (Khlong San Saeb, Khlong Hua Mak and the like): whereas the khlong-side communities were mostly southerners (often prisoners-of-war) brought in to dig and maintain the khlongs, these of Thonburi were free immigrants to Siam, merchants, soldiers and administrators. Their history and present heritage would be a rich field for study.

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Appendix A

Questionnaire on

Conservation of Kudijeen Community for Cultural Tourism

This questionnaire is used for getting information from local residents in relation to cultural tourism in Kudijeen community. The questionnaire can be divided into 2 parts.

Part 1: Demographic Data of local resident of Kudijeen community

Part 2: The opinion on the architecture in the study area, attitudes and opinions of participating

residents, and the potential preparedness of study area for cultural tourism

______

Part 1: Demographic Data of local resident of Kudijeen community

Please indicate / in the parentheses (/) on each item

1. Gender ( ) Male ( ) Female

2. Age ( ) below 15 ( ) 15-24 ( ) 25-34 ( ) 35 and over

3. Education ( ) Secondary school ( ) Diploma

( ) Bachelor degree ( ) Higher than Bachelor degree

4. Occupation ( ) Government officials ( ) Employee

( ) Tradesperson ( ) house wife

5. Average income per month

( ) Less than 10,000 Bht. ( ) 10,000 – 20,000 Bht.

( ) 20,001 – 30,000 Bht. ( ) over 30,0001 Bht.

6. Religion ( ) Buddhist ( ) Catholic ( ) Muslim

7.Do you own your house?

( ) Owner (cross to Q. 9) ( ) lease from the owner

8.How much is the rent for the house?

( ) Less than 5,000Bht./month ( ) 5,000-7,000Bht./month 155

( ) over 7,000Bht./month

9. How much is the rent of land from Santa Cruz church?

( ) Less than 5,000Bht./month ( ) 5,000-7,000Bht./month

( ) over 7,000Bht./month

10. Where do you go shopping?

( ) Local shop ( ) Convenience store

( ) Department store ( ) elsewhere………………………………..

11.What school do your children go?

Primary School………………………..…………………………………………

Secondary School………………………..…………………………………………

High School………………………………………………………………………..

Undergraduate………………………..…………………………………………

12.If you want to communicate outside the local social group, How do you travel?

( ) by boat ( ) by car

Part 2: The opinion on the architecture in the study area, attitude and opinion of the

participating, and preparedness of study area for cultural tourism

13. What is the unique of your community?

………………………………………………………………………………………

14. What is the strength of your community?

………………………………………………………………………………………

15. What is the important factors of the peaceful co-existing in the community?

………………………………………………………………………………………

……………………………………………………………………………………… 156

16. What is the important factors of the peaceful co-existing with other community such

as Kudi Khao community, Wat Kalaya community or Wat Prayoonwongse

community?

………………………………………………………………………………………

17. Where is the meeting place of the local resident? What time do you meet?

………………………………………………………………………………………

18. What activities do you join together in the community?

………………………………………………………………………………………

19. Do you have any friend in the Kudi Khao community, Wat Kalaya community or Wat

Prayoonwongse community?

………………………………………………………………………………………

20. Have you ever visited your neighborhood (Kudi Khao community, Wat Kalaya

community or Wat Prayoonwongse community)?

………………………………………………………………………………………

21. Do you think your community should be conserved for cultural tourism?

……………………………………………………………………………………..

22. What things should be conserved such as buildings, desserts, traditions, and ways of

life?

………………………………………………………………………………………

……………………………………………………………………………………… 157

23. Do you think this community has safety, cleanness, facilities, preparedness for

cultural tourism?

………………………………………………………………………………………

24. Do you agree this community is promoted to be the cultural tourism site? Why?

………………………………………………………………………………………

25. What is you worry if this community is promoted to be the cultural tourism site?

………………………………………………………………………………………

Thank you for your cooperation

Nana Srithammasak

Faculty of Architecture

Silpakorn University

158

Appendix B

Questionnaire on

Conservation of Kudijeen Community for Cultural Tourism

This questionnaire is used for getting information from visitors who visit in Kudijeen community. The questionnaire can be divided into 3 parts.

Part 1: Demographic Data of visitors of Kudijeen community

Part 2: General opinion on the architecture in the study area

Part 3: Opinion on potential and physical preparedness of study area for cultural tourism

…………………………………………………………………………………………………….

Part 1: Demographic Data of visitors of Kudijeen community

Please write the sign / in the parentheses (/) on related item

1. Gender ( ) Male ( ) Female

2. Age ( ) below 15 ( ) 15-24 ( ) 25-34 ( ) 35 and over

3. Education ( ) Secondary school ( ) Diploma

( ) Bachelor degree ( ) Higher than Bachelor degree

4. Occupation ( ) Government officials ( ) Employee

( ) Tradesperson ( ) house wife

5. Average income per month

( ) Less than 10,000 Bht. ( ) 10,000 – 20,000 Bht.

( ) 20,001 – 30,000 Bht. ( ) over 30,0001 Bht.

6. Religion……………………………………………………………………………….

7. Country……………………………………………………………………………….

8. How do you get here? ( ) land ( ) river

9. Why do you come here? ( ) tourist ( ) visit friend

( ) visit the church/other religious center ( ) other 159

Part 2: General opinion on the architecture in the study area

10. How about the buildings in this area in your opinion? (can select more than one)

( ) beautiful ( ) old buildings with cultural significance

( ) unique/rare in Thonburi ( ) diverse in architectural style

( ) Not stylish ( ) No character

( ) Not interesting ( ) other…………………………

11. If there is construction of new building, which style is suitable?

( ) Thai style ( ) Western style ( ) International style

( ) Harmony to the existing buildings ( ) other…………….

Part 3: Opinion on the potential and physical preparedness of the study area for cultural tourism

Preparedness of facilities

12 Size of walk ways ( ) should be expanded ( ) should remain as they are