DOCSLIB.ORG

S Potential for Insight in Bangkok, Ayutthaya, and Sukhothai

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
S Potential for Insight in Bangkok, Ayutthaya, and Sukhothai Thailand’s Potential for Insight in Bangkok, Ayutthaya, and Sukhothai (Lee Foster Note: A traveler going to Thailand recently asked me to update and republish this earlier article about the cultural richness of Thailand.) by Lee Foster All travel could be said to inform us of the outside world so as to illuminate our interior geography. Some countries clearly have more potential than others to add to our enlightenment. Thailand is one of the special countries that can enhance a traveler’s worldview in major ways. Why? Because the Thais have contributed enormously to architecture, art, Buddhist religious thought, and the political development of Southeast Asia. To the western mind, Thailand offers a stimulus to the imagination as profound as Thai cuisine’s subtle expansion of our taste range. The religious architecture of Thailand’s three historic capitals (Sukhothai, Ayutthaya, and Bangkok) equals the grandeur of Europe’s cathedrals. The significant artistic and creative moments, especially in sculpture, such as the graceful depiction of the Buddha in the Sukhothai period, equals any period of artistic achievement one could point to in Europe or the Americas. A traveler can experience this cultural legacy of Thailand in Bangkok, the country’s third major capital (1782 A.D. to the present). In a day or, preferably, an overnight trip north from Bangkok along the Chao Praya River, a traveler can encounter the second historic capital, Ayutthaya (1376-1767 A.D.), famous for its impressive architecture. The visitor with another two days of exploration time should drive a half-day north to Sukhothai (1238-1376 A.D.), the first Thai capital, most noted for the artistic purity of its Buddha sculptures. The ruins of Ayutthaya and Sukhothai are haunting places to visit today. Both are considered to be sacred sites by the Thais. Many of the remaining major architectural and artistic artifacts from both sites can be seen in Bangkok at the National Museum. Bangkok: Repository of Thai Culture, Final Capital In Bangkok the main site at which to encounter the genius of Thai culture is the temple grounds or “wat” known as Wat Pra Keo, plus the adjoining Royal Palace and the nearby National Museum. Wat Pra Keo and the facade of the Royal Palace could occupy several hours of your time for a careful perusal. Together they offer a dense number of architectural, sculptural, and painting motifs. The wat is a triumph of Thai architecture, noted for its graceful upturned roof lines and bright colors. Within the main temple of the Royal Palace is the Emerald Buddha, one of the sacred icons of the Thais. But it is the extensive murals on the walls, depicting scenes from the Indian/Thai epic, the Ramakien, that are especially stunning. Architecture and Buddha sculptures are strengths of other wats also, but at few sites in Thailand will you find such dazzling paintings. The adjoining National Palace shows a pageantry all its own, especially if you happen by while a Thai honor guard, in white uniform, goes through a ceremonial drill. The National Palace is important to Thais because of their close relationship with the Thai king, Rama X. Thais have such affection for the king that an adverse comment about royalty would be about as insensitive as a foreigner could get, except possibly for climbing on a Buddha statue. Both offenses could get you thrown out of the country. The National Museum, one of the major museums of Asia, has numerous interesting collections. Focus your attention especially on the rooms devoted to the earlier capitals, Ayutthaya and Sukhothai. The Ayutthaya room reminds you that this city was the apex of Thai architectural development. Unfortunately, the Burmese sacked the city in 1767 and destroyed everything that could be burned or vandalized. At the National Museum you can see architectural fragments, sculpture, pottery, and lacquer cabinets for holding books. The Sukhothai room presents some of the famous Sukhothai Buddha statues that are considered a triumphant moment in Asian artistic creation. Portraying the Buddha is one of the major subjects of Asian art, just as images of Christ and the Virgin are a preoccupation in European art. Sukhothai artists sculpted the Buddha with a sensitivity of ovoid facial features and a gracefulness of body line that has never been surpassed. They depict the Buddha in several traditional positions, such as sitting and “subduing mara” or overcoming temptation. But the Sukhothai artists also present the Buddha in some innovative ways, especially standing and walking with a forward-facing palm, the position called “dispelling fear.” Another intriguing stop in the old royal area of Bangkok, near Wat Pra Keo, is the temple Wat Po. This temple contains one of the largest reclining Buddhas in Thailand. Be sure to follow protocol and remove your shoes before entering the temples within the wat. Wat Po is also famous for its massage school. Thais take massage seriously both for relaxation and for its therapeutic power, based on the pressure point knowledges also used in acupuncture. It is possible to see the Bangkok culture sites on your own if you have a guidebook. At each wat you can also hire a local guide to inform you. Transportation in Bangkok from your hotel to the old royal city area can be a challenge because of heavy traffic congestion. If your hotel happens to be near the Chao Praya River, the fastest surface transport may be the express taxi boats that run up and down the river. For travel beyond Bangkok to Ayuthaya and Sukhothai, participate in a tour or hire a driver and guide. Don’t consider driving yourself, unless you are fluent in Thai and are expert at driving on the left side of the road in heavy traffic that can descend into total gridlock. A knowledgeable guide who speaks good English is critical. Tourism Authority of Thailand (TAT) can help you engage a competent guide. Booking.com Ayutthaya: Thailand’s Second Capital Driving out of the modern environment of Bangkok, a city stressed by pollution from its legendary automotive congestion, shows a traveler the luminescent green countryside that is the typical Thai environment. Sacred Wat Pra Keo temple grounds in Bangkok, Thailand Bangkok may be called, in Thai, the City of Angels, its official name, but it is the Thai countryside that looks more like paradise. The drive to Ayutthaya will at least show you greenery in a zone changing from agricultural to urban use. The drive beyond Ayutthaya to Sukhothai plunges you into the “land of a million rice fields,” a popular description of Thailand. This country is the rice bowl of Asia. Thailand is a major exporter of rice in a region where rice is the staple food. Farmers not only harvest bumper rice crops from the water-rich fields. They also net huge numbers of fish from the shallow canals amidst the fields. You pass roadside markets where fish are drying, the time-honored method of fish preservation in tropical heat. Ayutthaya has several wats or temple grounds that merit a walk-through. When the Portuguese first came in contact with Ayutthaya in the 16th century, they judged that its grandeur exceeded London or Paris. Ayutthaya was one of the largest and most prosperous cities on earth, with over a million residents. This fortified royal site, chosen because the curving Chao Praya River gave it watery protection on three sides, flourished from 1350-1767 A.D., the year when a marauding Burmese army sacked the city and destroyed everything they could. The Thais regrouped and eventually repelled the invaders, but chose to build a new capital, further south on the river, rather than reconstruct Ayutthaya. Even the rapacious Burmese could not destroy all of the grand architecture and massive numbers of Buddha statues of Ayutthaya. Architecture is the dominant art of this regal city. Tour Ayutthaya by visiting several temple grounds during the day and at night, when they are illuminated, creating a romantic and haunting aura of bygone splendor now in ruins. Be sure to see Wat Panam Chong, which has Thailand’s largest ancient Buddha and a Buddha made of solid gold. You will be walking amidst the faithful, who will be offering incense, candles, lotus flower buds, and flakes of gold leaf to the Buddhas at this popular pilgrimage site. Monks in saffron robes walk about, for this wat and many other wats are their schools and living places. Monks bless the faithful by dipping a stick bundle in water and tossing droplets over the head. View the large, outdoor, reclining Buddha at Wat Yai Chai Mongkol. This so-called “sleeping Buddha” is not actually sleeping but supposedly depicts the Buddha at the moment of attaining enlightenment or “nirvana.” Nearby are large bell-shaped monuments, called “chedi,” and a ceremonial pyramid surrounded by hundreds of Buddhas. Among the several abandoned temple grounds, be sure to visit Wat Mahathat, or “Relic of the Buddha” temple grounds. This abandoned but stabilized site shows the magnificence of architecture in the Ayutthaya period. Large structures were built of clay-and-rice bricks, then faced with stucco. The temples and chedi at Wat Mahathat show the influence of the Khmer/Cambodia culture, to the east, on Ayutthaya. Sukhothai: Thailand’s First Capital The half-day drive from Ayutthaya to Sukhothai takes you into the rich rural world of Thailand, which approximates today the perennial Thailand that flourished in earlier eras. Rice is grown in the traditional manner by skilled farmers, who flood the fields with the abundant water available from the rivers. The only concession to modernity is the use of small, mechanized cultivators, rather than water buffalo, to plow the fields.
Load more

Recommended publications
  • The Four Divine Abodes and Fraternity
    so- called “self” is a mere delusion. Loving kindness comes from a deeper source within and embraces all beings, be they noble- minded or low- minded, good or evil. The noble- minded and the good are embraced because loving kindness flows spontaneously. The low- minded and evil are included because they are the ones The Four Divine Abodes most in need of love. In many evil persons, the seed of goodness may have died merely because warmth for its growth was lacking. and Fraternity It perished from “cold” in a loveless world. A Therava¯da Perspective Loving kindness embraces all beings, knowing well that we all are fellow wayfarers—brothers and sisters as Pope Francis says— Ven. Sumana Barua through this round of existence, all of us overcome by the same Wat Thai Buddhist Temple, Los Angeles law of suffering. This kind of love lies like a soft but firm hand on ailing beings, unchanging in its sympathy, unwavering, and un- concerned with any response it meets. It is a comforting coolness to those who burn with the fire of suffering and passion. It is life- e find in the teachings of the Buddha the “four di- giving warmth to those abandoned in the cold desert of loneliness; vine abodes” that define how Buddhists should relate to those shivering in the frost of a loveless world; to those whose to one another. The kinds of relations described by the hearts have become empty and dry from repeated calls for help, BuddhaW in these teachings provide a method for building relation- from deepest despair.
    [Show full text]
  • Case Study UNICEF Cambodia Integrating Faith for Social And
    Case Study UNICEF Cambodia Integrating Faith for Social and Behaviour Change into Pagoda Structures for a Systems Approach to Capacity Development Designed by: Donna Rajeh Cover photo credit: © UNICEF/UN0323043/Seng: Cambodia, 2019. A smiling student during a school break at Samdech Ov Samdech Mae Primary School in Prek Village, Sangkat Steung Treng, Steung Treng City, Steung Treng Province. 1 CONTENTS Overview 2 Background 3 What is the central intersection of child wellbeing and religion that requires a C4D approach? 4 C4D Outcomes 5 Individual/family level 5 Interpersonal/community level 5 Institutional/FBO level 5 Policy/system level 5 C4D Strategies and Approaches 6 Target groups 6 Partnerships 6 Strategies and Activities 7 Progress and Results 10 Challenges 11 Conclusions and Lessons Learned 12 Lessons learned 12 Strategies for the future include 13 Acknowledgements 13 2 UNICEF CAMBODIA – CASE STUDY OVERVIEW UNICEF Cambodia and the Ministry of Cults and Religion (MoCR) have a strong level of collaboration, which allows for widespread engagement with the Buddhist education system and pagodas across the country. Pagodas across the country represent places of safety for many children, but there is also evidence that violence can occur in these religious institutions, hence the need for a nuanced understanding of child protection in pagodas. As an outcome of collaboration with the General Inspectorate of National Buddhist Education, which is part of the Ministry, it is now compulsory for monks to learn about child protection in their training. National regulation has been adopted for Child Protection Policies to be instituted in pagodas across the country, along with training of monks in how to implement these policies.
    [Show full text]
  • Varieties of Buddhist Healing in Multiethnic Philadelphia "2279
    religions Article Varieties of Buddhist Healing in Multiethnic Philadelphia † C. Pierce Salguero Division of Humanities, The Abington College of Penn State University, 1600 Woodland Rd., Abington, PA 19001, USA; [email protected] † Portions of this article have appeared in nascent form on the Jivaka Project website, http://www.jivaka.net (all links up to date as of 4 January 2019). I wish to thank my research students and assistants, as well as the project’s advisory board, all of whom are listed on the website’s credits page. I also wish to thank Scott Mitchell, Michael Stanley-Baker, and all the colleagues who have commented on previous oral and written versions of this paper (most memorably at the 2016 AAR annual meeting and the 2018 gathering of the Philadelphia Area Buddhist Studies Working Group). Received: 28 November 2018; Accepted: 10 January 2019; Published: 13 January 2019 Abstract: While an increasing amount of attention has been paid in the last decade to mindfulness meditation, the broader impact of Buddhism on healthcare in the United States, or any industrialized Western countries, is still much in need of scholarly investigation. The current article presents preliminary results from an ethnographic study exploring the impact of a wide range of Buddhist institutions, practices, and cultural orientations on the healthcare landscape of the Philadelphia metropolitan area. By particularly focusing on segments of the population that are non-white and that have limited English language skills, one of the main goals of this project is to bring more diverse voices into the contemporary conversation about Buddhism and wellbeing in America.
    [Show full text]
  • 131299 Bangperng 2020 E.Docx
    International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 13, Issue 12, 2020 Champasak: Dhammayuttika Nikaya and the Maintenance of Power of the Thai State (Buddhist Decade 2390- 2450) Kiattisak Bangpernga, aDepartment of Sociology and Anthropology Faculty of Humanities and Social Sciences, Mahasarakham University, Email: [email protected] This article is intended to analyse the time during Siam's reign in Champasak, when Siam exercised the colonial power to collect tributes and taxes, resulting in the local Lao’s burdens. This caused rebels to be formed under the culture of local Buddhists combined with indigenous beliefs. Siam therefore attempted to connect the local Lao and culture to the central power. One of the important policies was to send Thammayut monks to remove the local beliefs and to disseminate pure Buddhism, according to Thai Dhammayuttika Nikaya. Later, French colonies wanted to rule the Lao territory in the name of Indochina, resulting in that the monks of Dhammayuttika Nikaya were drawn to be part of the political mechanism, in order to cultivate loyalty in the Siamese elites and spread the Thai ideology. This aimed to separate Laos from the French’s claiming of legitimacy for a colonial rule. However, even if the Dhammayuttika Nikaya was accepted and supported by the Lao rulers, but it was not generally accepted by the local people, because it was the symbol of the power of Siam who oppressed them, and appeared to have ideological differences with their local culture. Dhammayuttika Nikaya, as a state mechanism, was not successful in maintaining the power of the Thai state.
    [Show full text]
  • Chinese Art Within Thai Temples in Malaysia: the Disappearance of Thai Art
    Asian Social Science; Vol. 11, No. 9; 2015 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Chinese Art within Thai Temples in Malaysia: The Disappearance of Thai Art Punya Tepsing1 1 Faculty of Liberal Arts, Prince of Songkla University, Songkhla, Thailand Correspondence: Punya Tepsing, Faculty of Liberal Arts, Prince of Songkla University, Songkhla 90112, Thailand. Tel: 66-83-14-6692. E-mail: [email protected] Received: August 12, 2014 Accepted: December 2, 2014 Online Published: April 2, 2015 doi:10.5539/ass.v11n9p43 URL: http://dx.doi.org/10.5539/ass.v11n9p43 Abstract The identity of Thai temples in Malaysia is disappearing, as the temples display more Chinese art than Thai. Thus, this research aims to investigate the patterns in Chinese art and the conditions that support the appearance of Chinese art within Thai temples. Chinese art appears within these temples in their sculptures of Buddha, pavilions, and walls. The conditions supporting the appearance of Chinese art include 1) the need for funds to construct new temples; 2) the abilities of pastors who can speak Chinese and English and are interested in art from various countries; and 3) the eastern coast of Malaysia being a place where many people of Chinese descent settled. Chinese people were not able to purchase land easily due to state laws; thus, they had to use Thai temples as places to preserve their identity by constructing Chinese art within the temple. Keywords: Chinese art, Thai temple, Malaysia, disappearance 1. Introduction Chinese culture has been found in Malaysia since the 15th century (Khin & Huat, 2005).
    [Show full text]
  • Naga Art in Buddhist Temples of Mueang Chiang Mai District
    13TH INTERNATIONAL CONFERENCE ON THAI STUDIES GLOBALIZED THAILAND? CONNECTIVITY, CONFLICT AND CONUNDRUMS OF THAI STUDIES 15-18 JULY 2017, CHIANG MAI, THAILAND Naga Art in Buddhist Temples of Mueang Chiang Mai District Chang, Ya-Liang Department of Southeast Asian Studies National Chi Nan University Taiwan -------------------------------------------- Abstract Chiang Mai was the capital of the Lanna Kingdom from the 13th century, the city has many important Buddhist temples. This study involved field research, recording Naga arts in 34 Buddhist temples of the Mueang Chiang Mai District. The purpose of this paper is to discuss the characteristics of Naga art in northern Thailand. The results of this research are as follows: (a) in terms of motifs, the mom om nak motif is the most important characteristic of Naga art in northern Thailand; (b) in terms of shape elements, the Naga stair works of various historical periods represent different technical methods involving materials, shapes, lines, and colors, with the most obvious difference being the crest design; and (c) in terms of features, Naga works with horns and the use of the Lanna painting pattern in the chest pattern are unique in Northern Thailand. To sum up, the main characteristic of Naga art of northern Thailand was influenced by Lanna culture, as revealed by their motifs, shapes, patterns, etc. Keywords: Buddhist art, Chiang Mai, Naga Introduction “Naga art” refers to the Naga-themed art forms that make use of materials such as clay, plaster, wood, gold, silver, or copper, which can often be molded in three dimensions. Although Naga art is popular in Thailand, Burma, Laos, Cambodia, etc., little research has been conducted on it.
    [Show full text]
  • Chapter Iii a Comparison on Lan Xang and Early
    CHAPTER III A COMPARISON ON LAN XANG AND EARLY RATTANAKOSIN BUDDHIST ART AND ARCHITECTURAL DESIGNS As a Buddhist kingdom, both Lan Xang and Rattanakosin cherished their temples by put every effort to build one and decorate it with the most beautiful artwork they could create at that moment. Those architectures and artworks not just express how luxury each kingdom was, but also represent the thought and circumstance in the meantime. Even though Lan Xang and Rattanakosin had a same religion and were neighbor, their arts and architectural designs are different as follow: 3.1 Lan Xang Buddhist Art and Architectural Design Lan Xang was a kingdom with diversity; even in the Lao race itself. Since the end of the reign of King Suryawongsa Thammikkarat, Lan Xang was divided into three separated kingdom; Luang Prabang, Vientiane and Champasak. Even though they were split up, they still shared their art and architectural designs. Each kingdom had been influenced by the neighbor surround and outsider as described below: 3.1.1 Lan Xang Architecture Developed through centuries, Lan Xang architectures may contain a lot of outsider influence, but at some point, they have their own unique style of architecture. Lan Xang temples can be divided into two part; Buddhawat and Sangkhawat. This chapter will discusses only on the Buddhawat area which cantains of That (ธาตุ), sim (สิม), Ho Wai (หอไหว), Oob Mung (อูบมุง), Hotrai or a library (หอไตร) and Ho Klong or a drum tower (หอกลอง), 3.1.1.1 That (Pagoda or Stupa) That (ธาตุ) in Lan Xang architecture is a Buddhist monument which can refer as a Chedi or pagoda (in Thai Architecture).
    [Show full text]
  • The Origin and Significance of the Emerald Buddha
    The Origin and Significance of the Emerald Buddha Explorations in Southeast Asian Studies A Journal of the Southeast Asian Studies Student Association Vol 3 Fall 1999 Contents Article 1 Article 2 Article 3 Article 4 The Origin and Significance of the Emerald Buddha Eric Roeder >Eric Roeder is an M.A. candidate in the department of Asian Studies at the University of Hawaii at Manoa. he is spending the 1999-2000 academic year examining the educational opportunities for the physical handicapped within Thailand Notes The Emerald Buddha is known as 'the palladium of Thai society'. Located on the grounds of the Grand Palace and situated within Wat Phra Keo, The Emerald Buddha watches over the Thai nation. Yet the image's history continues to reveal very little. Fable, myth, legend and fact intermingle, creating a morass for those who study the Emerald Buddha. While the Buddha is often mentioned in texts about Thailand, surprisingly little is written about it in great length. Beyond the image's origins in documented history, the Emerald Buddha has traveled widely. This paper will look at the mythical origins of the Emerald Buddha as recorded in The Chronicle of the Emerald Buddha and other sources, then trace its history in Thailand beginning from its first appearance in the town of Chieng Rai. Upon its discovery in Chieng Rai, the Emerald Buddha became much coveted. The image moved throughout the region, from Chieng Rai to Lampang, Chieng Mai, Luang Prabang, Vientiane, Thonburi, and finally, to its present location in Bangkok. More than just a spoil of battle, the Emerald Buddha was believed to bring legitimacy and prosperity to all those who possess it.
    [Show full text]
  • The Journal of the Walters Art Museum
    THE JOURNAL OF THE WALTERS ART MUSEUM VOL. 73, 2018 THE JOURNAL OF THE WALTERS ART MUSEUM VOL. 73, 2018 EDITORIAL BOARD FORM OF MANUSCRIPT Eleanor Hughes, Executive Editor All manuscripts must be typed and double-spaced (including quotations and Charles Dibble, Associate Editor endnotes). Contributors are encouraged to send manuscripts electronically; Amanda Kodeck please check with the editor/manager of curatorial publications as to compat- Amy Landau ibility of systems and fonts if you are using non-Western characters. Include on Julie Lauffenburger a separate sheet your name, home and business addresses, telephone, and email. All manuscripts should include a brief abstract (not to exceed 100 words). Manuscripts should also include a list of captions for all illustrations and a separate list of photo credits. VOLUME EDITOR Amy Landau FORM OF CITATION Monographs: Initial(s) and last name of author, followed by comma; italicized or DESIGNER underscored title of monograph; title of series (if needed, not italicized); volume Jennifer Corr Paulson numbers in arabic numerals (omitting “vol.”); place and date of publication enclosed in parentheses, followed by comma; page numbers (inclusive, not f. or ff.), without p. or pp. © 2018 Trustees of the Walters Art Gallery, 600 North Charles Street, Baltimore, L. H. Corcoran, Portrait Mummies from Roman Egypt (I–IV Centuries), Maryland 21201 Studies in Ancient Oriental Civilization 56 (Chicago, 1995), 97–99. Periodicals: Initial(s) and last name of author, followed by comma; title in All Rights Reserved. No part of this book may be reproduced without the written double quotation marks, followed by comma, full title of periodical italicized permission of the Walters Art Museum, Baltimore, Maryland.
    [Show full text]
  • Thesis for Submission
    FROM LAṄKĀ TO LĀN NĀ: REGIONAL BHIKKHUNĪ IDENTITY AND TRANSNATIONAL BUDDHIST NETWORKS A Thesis Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Master of Asian Studies by Claire Poggi Elliot August 2020 © 2020 Claire Poggi Elliot ABSTRACT In 1996 the first public ordination of Theravāda bhikkhunī took place in India, spurring the creation of the first new lineage of female Theravāda monastics in a millennium. Despite debates about their legitimacy, this new lineage spread quickly within Sri Lanka, and then to Thailand in 2001. Because ordaining women remains illegal in Thailand, new bhikkhunī fly to Sri Lanka for their upasampadā ritual, resulting in a strong and continuing international network. This does not mean, however, that the bhikkhunī movement is a homogeneous or entirely harmonious one. Using data gathered from ethnographic fieldwork, interviews, and publications by bhikkhunī in Sri Lanka and Thailand, I look specifically at how one of the largest Thai bhikkhunī communities, Nirotharam, centered in Chiang Mai, navigates their local and trans-local contexts. These bhikkhunī localize their practice in northern-Thai forms of Buddhist monasticism. This gains Nirotharam support from local northern monks, who use their patronage of the bhikkhunī as a form of criticism against the central Thai Sangha, though the women themselves vocally support the central Thai Sangha. This careful mediation between local and national support is further complicated by the Thai bhikkhunī's dependence on Sri Lankan monastics for ordinations. Nirotharam bhikkhunī are in constant communication with, and under surveillance by, Sri Lankan monastics thanks to modern technological developments.
    [Show full text]
  • Policy on Wat Sagnkahak Komar
    KINGDOM OF CAMBODIA NATION RELIGION KING MINISTRY OF CULTS AND RELIGION POLICY ON WAT SAGNKAHAK KOMAR Break the cycle of violence should start from us You can’t change another, if you don’t change yourself Monks should be the none violence role model and engage in educate people in communities to prevent violence against children JUNE 2018 Page 1 of 44 Page 2 of 44 CONTENTS Prakas on implementing of the Wat Sangkahak Komar Policy ..................................................................... 5 Foreword of the Buddhist Thomayutanikaya ............................................................................................... 6 Foreword of the Buddhist Makanikaya......................................................................................................... 7 Decision on of establishment of a management committee and Wat Sangkahak Komar trainer team in Cambodia ...................................................................................................................................................... 8 CHAPTER 1: WAT SANGKAHAK KOMAR POLICY.......................................................................................... 13 CHAPTER 2: PAGODA CHILD PROTECTION PROGRAMME .......................................................................... 20 1. INTRODUCTION ................................................................................................................................... 20 SOME KEY TERMS .......................................................................................................................................
    [Show full text]
  • Smithsonian Miscellaneous Collections Vol.47, Pl
    SMITHSONIAN MISCELLANEOUS COLLECTIONS VOL.47, PL. XLV MODEL OF THE WAT CHANG PAGODA IN THE NATIONAL MUSEUM THE WAT CHANG PAGODA OF BANGKOK, SIAM By I. M. CASANOWICZ The Wat Chang ("great monastery") pagoda, of which the United States National Museum possesses a model in wood, is con- sidered the most magnificent one in Bangkok, the capital of Siam. It is an octagonal brick structure rising in three elegantly tapering stages upon a quadrangular platform, the whole conveying the idea of a gigantic bell (plate xlv). Staircases lead up from one stage to the other. Upon the last rests the dome, which, however, is more in the form of a cone or an octagonal prism with a rounded, dome- like top, than of a hemisphere, terminating in a metal tree-shaped spire. Four smaller domes, likewise surmounted by spires, sur- round the principal one. Underneath each of these are rectangular niches which formerly held images of Buddha. Rows of sculptured images of Buddhas and Bodhisattvas (candidates for Buddahood, or future Buddhas, and saints), seated on mythical animals, surround the octagon at various stages, and the" whole building is lavishly adorned both in color and carving. Its outside plastering is wrought into a mosaic by means of porcelain of different colors set in it so as to form figures of elephants, griffins, demons, flowers, etc. It is assumed that the pagoda measures, from the base to the tip of the spire, about 250 feet in height. It is surrounded by an ornamental carved rail, at the four corners of which are small pagodas of a design similar to the central one, and in the niches are still seen the Buddha images riding elephants.
    [Show full text]