DOCSLIB.ORG

030Fd06e97e6b57d7bcd0d2710

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
030Fd06e97e6b57d7bcd0d2710 7 CHAPTER II RELATIONSHIP BETWEEN THE KINGDOM OF LUANG PRABANG AND RATTANAKOSIN DURING EIGHTEENTH TO NINETEENTH CENTURY As showing in figure 2.1, Luang Prabang is a small town encircled by mountains as a natural wall defending the town from outsiders. The Mekong river flows pass the northeast of the town and meets with the Nam Kan River. Due to the environments above, north of Luang Prabang has a shape of peninsular with 250 meter wide and 1,200 meter long1. Having a high mountain as a natural fortress and no way to the sea, Luang Prabang had a limited contact with outsiders, only a nearby neighbors; Lan Na, Siam (Ayutthaya-Rattanakosin), Sib Song Pan Na, Vietnam, South China and Burma. Therefore, the art and architectural designs were influenced by those neighbors’ culture as will describe in the next chapter. Figure 2.1 Landscape of Luang Prabang 1Suppachai Singhabud, Luand Prabang, the World Cultural Heritage: Memories of Royal City, Ritual Space and Globalization (Bangkok, Saitharn, 2010), 17. 7 8 Figure 2.2 Landscape of Luang Prabang Luang Prabang has a very Long history; it began with a folktale of Khun Burom (ขุนบูลม or ขุนบรม), the sky god. Its history became clear in fourteenth century, when King Fah Ngum (พระเจาฟางุม) established Lan Xang Kingdom. However, like many Southeast Asian states, the conflict inside tore the Kingdom apart, after the reign of King Suriyavongsa Thammikkaraj (1638-1695) the Great Kingdom split into three kingdoms; Luang Prabang, Vientiane and Champasak. During the eighteenth to early nineteenth century, the three kingdoms fell under the Siamese and then the French Colony. 2.1 A Historical Background of Luang Prabang City Before the city was named Luang Prabang, it was called ‘Meung Swa’ (เมืองชวา) and ‘Xieng Dong Xieng Thong’ (เชียงดงเชียงทอง) before. The Name ‘Luang Prabang’ was given when King Saisethathirat (พระเจาไชยเชษฐาธิราช) moved his capital from Xieng Thong (Luang Prabang) to Vientiane. At that time, he took the Emerald Buddha and Pra Xagkham (พระแซกคํา) to Vientiane with him, only Prabang was left to “protect” the city. King Saisethathirat then renamed the city ‘Luang Prabang Rachathani Srisattanakanahut Lan Xang Hom Kao’ (หลวงพระบางราชธานีศรีสัตตนาคนหุต ลานชางรมขาว).2 Before Buddhhism, it was animism that people believed in. Lao people believed in spirits or ‘ghost’, there were three types of them; Phi Taen (ผีแถน) or sky god, ancestor spirits and town’s spirit.3 This belief created rituals, both royal and commoners. Later on, when Buddhism arrived to Lan Xang, it combined with the local belief. However, among the elites, Buddhism had a stronger influenced because it 2 กรมศิลปากร, พระราชพงศาวดารลานชาง ฉบับที่มีในศาลาลูกขุน, หนา 152. 3จารุวรรณ ธรรมวัตรม พงศาวดารแหงประเทศลาว คือ หลวงพระบาง เวียงจันทน และจําปาสัก, 86. 9 caused an ‘education’ and hierarchy. During the ancient time, monk was a teacher of the king, thus, Buddhism shaped the society by traditions and even law. The law of Lan Xang Kingdom used a Sangkha law as a norm to judge the crime committed by commoners.4 For traditions, Lan Xang had a ‘twelve months tradition’ called ‘Hid Sib Song, Klong Sib Si’ (ฮีตสิบสองคลองสิบสี่), it is a traditions for both kings and Commoners. Apart from traditions and law, Buddhism also played an important role in kingship, as king was believed to be a ‘Dhammaraja’, he must rule his kingdom with virtues or duties of the king (ทศพิศราชธรรม). The King also had to support Buddhism as a role of an ‘Upholder’ of Buddhism (พุทธอัครศาสนูปถัมภก). Thus, because of the belief to be the Upholder of Buddhism, the king expressed his faith by building and renovating Buddhist architectures or temples. 2.1.1 “Legend Era”: Before Lan Xang Kingdom The Legend Era is a local history told in folktales, for Southeast Asia there are many folktales still be told. As the legend said; the origin of Thai and Lao was written in the legend of Khun Burom (ขุนบรม or ขุนบูลม, King Pilowko of Nanchao). He built his capital City named Mueng Theng (เมืองแถน), which is now called ‘Dien Bien Phu’ in Vietnam. Ha had seven sons, each found their own city5; Khun Lo (ขุนลอ) found Mueng Swa or Xieng Dong Xieng Thong (later known as Luang Prabang). Khun Yi Pha Lan (ขุนยี่ผาลาน) found Mueng Ho Tae or Ho Wo, Sib Song Pan Na in nowadays. Khun Sam Ju Song (ขุนสามจุงสง) found Mueng Khaeo Cho Bua in Tonkin. Khun Sai Phong (ขุนไสผง) found Mueng Yo Nok Naga Pan which later known as Lan Na Kingdom. Khun Ngua In (ขุนงั่วอิน) found Mueng Lawo, later it became Ayutthaya Kingdom. Khun Lok Kom (ขุนลกกม) found Mueng Khom Yoa Sam in Pegu. Khun Jed Jeung (ขุนเจ็ดเจือง) found Mueng Puen or Xieng Kwang. As the legend said Khun Lo would be the first king of Luang Prabang. It also said that he ruled Luang Prabang in 698 AD and had 23 successors before king Fa Ngum (พระเจาฟางุม). 4Ibid, 88. 5Woralan Bunyasurat, The Appreciation of Architecture: Temples in Luang Prabang, (Bangkok: Muangboran, 2004), 10. 10 2.1.2 The Foundation of Lan Xang Kingdom Xieng Thong (Luang Prabang) was once the former capital of the Lan Xang Kingdom, established by King Fah Ngum (พระเจาฟางุม). King Fah Ngum was believed to be descended from the sky god, khun Burom, so he was revered as having divine status. Fah Ngum spent his childhood in the Angkor Kingdom and soon married to Khmer princess. He established the Lan Xang Hom Khao6 Kingdom (ลาน ชางรมขาว) and Luang Prabang became the first capital since 13537. At the end of his reign the legend said that he became a bad ruler and was forced to abdicate the throne to his son, prince Un Ruen. Fah Ngum died at the age of seventy8. Prince Un Ruen became a king in the name ‘Sam Saentai’. It was in his reign that Buddhism began to be popular. King Sam Saentai encouraged his subject to study Buddhism and a lot of temples were built. King Sam Saentai died at age sixty. Most of the king of Lan Xang Kingdom after the reign of King Sam Saentai were short ruler until the reign of King Phothisarat. King Phothisarat (1520-1547) was a son of King Wishun he married a Lan Na princcess, Yodkhamtip (เจายอดคําทิพย). They had a son name Saisetthathirat. Two last year of Phothisarat’s reign the king of Lan Na, Yodkhamtip’s father, died and his elder son was assassinated and that made Saisetthathirat the only heir of Lan Na throne. Saisetthathirat became the king of Lan Na Kingdom, at age 12. Two years later, His father, too, passed away. The young king withdrew Lan Na throne to ruled Lan Xang. King Saisetthathirat brought many sacred Buddha images from Lan Na; The Emerald Buddha9, Buddha Sihing, the White Buddha and Pra Xag Kham along with his grandmother, Lan Na monks and artists10. 2.1.3 Moving to Vientaine In mainland Southeast Asia, during Saisethathirat’s reign was the time that Burmese Empire rose. It was in the reign of King Bayinnaung of Tong-U dynasty and 6 Lan Xang Hom Khao means the Land of Million elephants and White Parasols. The name represented the military power of the Kingdom since Kingdoms in mainland Southeast Asia always waged war against each other. They fought with foot soldiers and elephant corps. Having a million of elephants, Lan Xang claimed that they had a very strong military power. 7 Denise Heywood, Ancient Luang Prabang (Bangkok: River Books, 2005), p.17. 8กรมศิลปากร, พงศาวดารหลวงพระบางฉบับที่มีอยูในศาลาลูกขุน, 147. 9 The Emerald Buddha was enshrined at Luang Prabang and then in Vientiane when King Saisethathirat established Vientiane as a new Lan Xang capital. Later on, the Buddhist image was taken by the Siamese as a trophy after conquered Vientiane. Now the Buddha image is enshrined at the Grand Palace of Thailand. 10 Suppachai Singhayabut, Luang Prabang, the World Cultural Heritage Memories of Royal City, Ritual Space and Globalization, 41-42. 11 mainland Southeast Asia was almost conquered by him. King Sethathirat allied with Ayutthaya Kingdom and moved his capital to Vientiane in 1563. But eventually Lan Xang Kingdom was defeated by Bayinnaung and Saisethathirat died mysteriously in 1574.11 After Saisethathirat Lan Xang had many kings and then the throne came to King Suriyavongsa Thammikarat. He was considered a great patron of religion and arts. Many famous literatures in Lan Xang were written in his reign suas as; Sinxay, Poo Son Larn, Lan Son Poo, etc. Lan Xang also has a friendly relationship with Ayutthaya Kingdom. The two kingdoms negotiated a boundary problem and set a boundary mark, now to be seen at Vientiane.12 The two kingdoms swore to respect each other and there was no war between the Kingdom of Ayutthaya and Lan Xang until the fall of Ayutthaya Kingdom. After his reign, because of the conflict between the heirs of the throne, Lan Xang was divided into three kingdoms, Luang Prabang, Vientiane and Champasak as displayed in Figure 2.3. Figure 2.3 A map showed the teritory of Mainland Southeast Asian kingdoms from https://de.wikipedia.org/wiki/Laos 2.1.4 Luang Prabang Kingdom After the death of King Suriyavongsa Thammikkaraj, his descendent, Kingkrisaraj escaped from Vientiane and found the new kingdom at the city once was a capital centre of the Old Lan Xang Kingdom, Luang Prabang. King Kingkisaraj (พระเจากิ่งกิสราช) (1707-1713) The first ruler of Luang Prabang Kingdom after the divination was King Kingkisarat (1707-1713). According to the Chronicle of Luang Prabang, after Kingkisaraj crown himself as a king of Luang Prabang, he brought an army to invade Vientiane Kingdom. The king of Vientiane 11 Denise Heywood, Ancient Luang Prabang, p.18. 12Manich Jumsai, M.L., History of Laos, (Bangkok, chalermmnit, 2000), fourth edition, 143.
Load more

Recommended publications
  • Country Profile Laos
    Country profile Laos GEOGRAPHY Laos is located in southeast Asia and is approximately the same size as Victoria. It is one of the few landlocked countries in Asia with a landscape dominated by rivers and mountains. The Mekong River runs the entire length of the country and forms the national border with Thailand. The climate is tropical, with high temperature and humidity levels. The rainy season is from May to November. The tropical forests which cover much of the country are rapidly being logged. PEOPLE The official language is Lao, but French, English and other languages are also spoken. Theravada Buddhism is the dominant religion, although animist beliefs are also common, especially in the mountainous areas. The population of Laos consists of approximately 130 different ethnic groups and 80 percent of the population live in rural areas. HISTORY Laos has its origins in the ancient Lao kingdom of Lan Xang, established in the 14th century. For 300 years this kingdom Map courtesy of The General Libraries, included parts of modern-day Cambodia and Thailand, as well The University of Texas at Austin as all of what is now Laos. From the late 18th century, Laos came under the control of Siam (now Thailand) before coming under the control of France in the late 19th century. policy, but has struggled to find its position within a changing political and economic landscape. Despite tentative reforms, In 1975, communist forces ended the monarchy in Laos and Laos remains poor and dependent on international donations. ruled with a regime closely aligned to Vietnam and the Soviet It became a member of ASEAN in 1997.
    [Show full text]
  • A New Method of Classification for Tai Textiles
    A New Method of Classification for Tai Textiles Patricia Cheesman Textiles, as part of Southeast Asian traditional clothing and material culture, feature as ethnic identification markers in anthropological studies. Textile scholars struggle with the extremely complex variety of textiles of the Tai peoples and presume that each Tai ethnic group has its own unique dress and textile style. This method of classification assumes what Leach calls “an academic fiction … that in a normal ethnographic situation one ordinarily finds distinct tribes distributed about the map in an orderly fashion with clear-cut boundaries between them” (Leach 1964: 290). Instead, we find different ethnic Tai groups living in the same region wearing the same clothing and the same ethnic group in different regions wearing different clothing. For example: the textiles of the Tai Phuan peoples in Vientiane are different to those of the Tai Phuan in Xiang Khoang or Nam Nguem or Sukhothai. At the same time, the Lao and Tai Lue living in the same region in northern Vietnam weave and wear the same textiles. Some may try to explain the phenomena by calling it “stylistic influence”, but the reality is much more profound. The complete repertoire of a people’s style of dress can be exchanged for another and the common element is geography, not ethnicity. The subject of this paper is to bring to light forty years of in-depth research on Tai textiles and clothing in the Lao People’s Democratic Republic (Laos), Thailand and Vietnam to demonstrate that clothing and the historical transformation of practices of social production of textiles are best classified not by ethnicity, but by geographical provenance.
    [Show full text]
  • Contemporary Phuthai Textiles
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Textile Society of America Symposium Proceedings Textile Society of America 2004 Contemporary Phuthai Textiles Linda S. McIntosh Simon Fraser University, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/tsaconf Part of the Art and Design Commons McIntosh, Linda S., "Contemporary Phuthai Textiles" (2004). Textile Society of America Symposium Proceedings. 481. https://digitalcommons.unl.edu/tsaconf/481 This Article is brought to you for free and open access by the Textile Society of America at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Textile Society of America Symposium Proceedings by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Contemporary Phuthai Textiles Linda S. McIntosh Simon Fraser University [email protected] © Linda S. McIntosh 2004 The hand-woven textiles of the Phuthai ethnic group continue to represent Phuthai identity but also reflect exposure to foreign elements such as through trade and changes in the regional political power. If one asks a Phuthai woman what is Phuthai dress, she will answer, sin mii lae suea lap lai, or a skirt decorated with weft ikat technique and a fitted blouse of indigo dyed cotton, decorated with hand-woven, patterned red silk. Despite the use of synthetic dyes readily available in the local markets, many women still grow indigo and cotton, and indigo-stained hands and the repetitious sounds of weaving are still found in Phuthai villages. This paper focuses on the Phuthai living in Savannakhet Province, Laos, but they are also found in Khammuan, Bolikhamsay, and Salavan provinces of Laos as well as in Thailand and Vietnam.1 Contemporary refers to textile production in the last thirty years but particularly in the last ten years after the liberalization of the Lao government policies and the return of private business and tourism after the 1980s.
    [Show full text]
  • Mon Buddhist Architecture in Pakkret District, Nonthaburi Province, Thailand During Thonburi and Rattanakosin Periods (1767-1932)
    MON BUDDHIST ARCHITECTURE IN PAKKRET DISTRICT, NONTHABURI PROVINCE, THAILAND DURING THONBURI AND RATTANAKOSIN PERIODS (1767-1932) Jirada Praebaisri* and Koompong Noobanjong Department of Industrial Education, Faculty of Industrial Education and Technology, King Mongkut's Institute of Technology Ladkrabang, Bangkok 10520, Thailand *Corresponding author: [email protected] Received: October 3, 2018; Revised: February 22, 2019; Accepted: April 17, 2019 Abstract This research examines the characteristics of Mon Buddhist architecture during Thonburi and Rattanakosin periods (1767-1932) in Pakkret district. In conjunction with the oral histories acquired from the local residents, the study incorporates inquiries on historical narratives and documents, together with photographic and illustrative materials obtained from physical surveys of thirty religious structures for data collection. The textual investigations indicate that Mon people migrated to the Siamese kingdom of Ayutthaya in large number during the 18th century, and established their settlements in and around Pakkret area. Located northwest of the present day Bangkok in Nonthaburi province, Pakkret developed into an important community of the Mon diasporas, possessing a well-organized local administration that contributed to its economic prosperity. Although the Mons was assimilated into the Siamese political structure, they were able to preserve most of their traditions and customs. At the same time, the productions of their cultural artifacts encompassed many Thai elements as well, as evident from Mon Buddhist temples and monasteries in Pakkret. The stylistic analyses of these structures further reveal the following findings. First, their designs were determined by four groups of patrons: Mon laypersons, elite Mons, Thai Humanities, Arts and Social Sciences Studies Vol.19(1): 30-58, 2019 Mon Buddhist Architecture in Pakkret District Praebaisri, J.
    [Show full text]
  • Iron Man of Laos Prince Phetsarath Ratanavongsa the Cornell University Southeast Asia Program
    * fll!!I ''{f'':" ' J.,, .,.,Pc, IRON MAN OF LAOS PRINCE PHETSARATH RATANAVONGSA THE CORNELL UNIVERSITY SOUTHEAST ASIA PROGRAM The Southeast Asia Program was organized at Cornell University in the Department of Far Eastern Studies in 1950. It is a teaching and research program of interdisciplinary studies in the humanities, social sciences, and some natural sciences. It deals with Southeast Asia as a region, and with the individual countries of the area: Brunei, Burma, Indonesia, Kampuchea, Laos, Malaysia, the Philippines, Singapore, Thailand, and Vietnam. The activities of the Program are carried on both at Cornell and in Southeast Asia. They include an undergraduate and graduate curriculum at Cornell which provides instruction by specialists in Southeast Asian cultural history and present-day affairs and offers intensive training in each of the major languages of the area. The Program sponsors group research projects on Thailand, on Indonesia, on the Philippines, and on linguistic studies of the languages of the area. At the same time, individual staff and students of the Program have done field research in every Southeast Asian country. A list of publications relating to Southeast Asia which may be obtained on prepaid order directly from the Program is given at the end of this volume. Information on Program staff, fellowships, requirements for degrees, and current course offerings is obtainable· from the Director, Southeast Asia Program, 120 Uris Hall, Cornell University, Ithaca, New York 14853. 11 IRON MAN OF LAOS PRINCE PHETSARATH RATANAVONGSA by "3349" Trc1nslated by .John B. �1urdoch F.di ted by · David K. \-vyatt Data Paper: Number 110 -Southeast Asia Program Department of Asian Studies Cornell University, Ithaca, New York .November 197·8 Price: $5.00 111 CORNELL UNIVERSITY SOUTHEAST ASIA PROGRAM 1978 International Standard Book Number 0-87727-110-0 iv C.ONTENTS FOREWORD • • • • • • • • • • • • • • • • • • • • • • .
    [Show full text]
  • Thai-Burmese Warfare During the Sixteenth Century and the Growth of the First Toungoo Empire1
    Thai-Burmese warfare during the sixteenth century 69 THAI-BURMESE WARFARE DURING THE SIXTEENTH CENTURY AND THE GROWTH OF THE FIRST TOUNGOO EMPIRE1 Pamaree Surakiat Abstract A new historical interpretation of the pre-modern relations between Thailand and Burma is proposed here by analyzing these relations within the wider historical context of the formation of mainland Southeast Asian states. The focus is on how Thai- Burmese warfare during the sixteenth century was connected to the growth and development of the first Toungoo empire. An attempt is made to answer the questions: how and why sixteenth century Thai-Burmese warfare is distinguished from previous warfare, and which fundamental factors and conditions made possible the invasion of Ayutthaya by the first Toungoo empire. Introduction As neighbouring countries, Thailand and Burma not only share a long border but also have a profoundly interrelated history. During the first Toungoo empire in the mid-sixteenth century and during the early Konbaung empire from the mid-eighteenth to early nineteenth centuries, the two major kingdoms of mainland Southeast Asia waged wars against each other numerous times. This warfare was very important to the growth and development of both kingdoms and to other mainland Southeast Asian polities as well. 1 This article is a revision of the presentations in the 18th IAHA Conference, Academia Sinica (December 2004, Taipei) and The Golden Jubilee International Conference (January 2005, Yangon). A great debt of gratitude is owed to Dr. Sunait Chutintaranond, Professor John Okell, Sarah Rooney, Dr. Michael W. Charney, Saya U Myint Thein, Dr. Dhiravat na Pombejra and Professor Michael Smithies.
    [Show full text]
  • Floodplain Deposits, Channel Changes and Riverbank Stratigraphy of the Mekong River Area at the 14Th-Century City of Chiang Saen, Northern Thailand
    Boise State University ScholarWorks Geosciences Faculty Publications and Presentations Department of Geosciences 10-15-2008 Floodplain Deposits, Channel Changes and Riverbank Stratigraphy of the Mekong River Area at the 14th-Century City of Chiang Saen, Northern Thailand. Spencer H. Wood Boise State University Alan D. Ziegler University of Hawaii Manoa Tharaporn Bundarnsin Chiang Mai University This is an author-produced, peer-reviewed version of this article. © 2009, Elsevier. Licensed under the Creative Commons Attribution- NonCommercial-NoDerivatives 4.0 International License (https://creativecommons.org/licenses/by-nc-nd/4.0/). The final, definitive version of this document can be found online at Geomorphology, doi: 10.1016/j.geomorph.2007.04.030 Published article: Wood, S.H., Ziegler, A.D., and Bundarnsin, T., 2008. Floodplain deposits, channel changes and riverbank stratigraphy of the Mekong River area at the 14th-Century city of Chiang Saen, Northern Thailand. Geomorphology, 101, 510-523. doi:10.1016/j.geomorph.2007.04.030. Floodplain deposits, channel changes and riverbank stratigraphy of the Mekong River area at the 14th-Century city of Chiang Saen, Northern Thailand. Spencer. H. Wood a,*, Alan D. Zieglerb, Tharaporn Bundarnsinc a Department Geosciences, Boise State University, Boise, Idaho 83725, USA b Geography Department, University of Hawaii Manoa, Honolulu, HI 96822 USA c Dept. Geological Sciences, Chiang Mai University, Chiang Mai, Thailand 50200 *Corresponding author. E-mail address: [email protected] Abstract the active strike-slip Mae Chan fault has formed Riverbank stratigraphy and paleochannel the upstream 2-5-km wide floodplain at Chiang patterns of the Mekong River at Chiang Saen Saen, and downstream has diverted the river into provide a geoarchaeological framework to a broad S-shaped loop in the otherwise straight explore for evidence of Neolithic, Bronze-age, course of the river.
    [Show full text]
  • ED 206 7,6 AUTHOR V Understanding Laotian People
    DOCU5ANT RESUME ED 206 7,6 OD 021 678 AUTHOR V Harmon, Roger E. and Culture. TITLE Understanding Laotian People, Language, Bilingual Education ResourceSeries. INSTITUTION Washington Office of the StateSuperintendent of Public Instruction, Olympia. SPONS AGENCY Office of Education (DREW)Washington, D.C. PUB.DATE (79) NOTE 38p. ERRS PRICE MF11/PCO2 Plus Postage. DESCRIPTORS *adjustment (to Environment): AsianHistory: Bilingual Education; Comparative Education;*Cultural Influences: Elementary SecondaryEducation; English (Second Language): *Laotians: *Refugees;*Second Language Instruction ABSTRACT This is a guide for teachersand administrators to familiarize them with the Laotianpeople, language and culture. The first section contains a brief geographyand history of Laos, a discussion of the ethnic and lingustic grpupsof Laos, and information on the economic andreligious life of these groups. Section two describes the Laotianrefugee experience and considers life in the some of the adjustmentsLaotians must make for their new United States. This section alsoexplains elements of the international, national and local supportsystems which assist Indochinese refugees. Sectionthree gives a brief history ofthe educational system in Laos, andthe implications for educational Suggestions for needs of Laotians nowresiding in the United States. working with Laotianp in'the schoolsand some potential problem areas of the are ale) covered. Thelast section presents an analysis Laotian language. Emphasis isplaced on the problems Laotianshave with English,
    [Show full text]
  • Ayutthaya Wat Phra Si Sanphet Saraburi • Ang Thong • Suphan Buri Pathum Thani • Nonthaburi Contents Ayutthaya 8 Pathum Thani 44
    Ayutthaya Wat Phra Si Sanphet Saraburi • Ang Thong • Suphan Buri Pathum Thani • Nonthaburi Contents Ayutthaya 8 Pathum Thani 44 Saraburi 24 Nonthaburi 50 Ang Thong 32 Suphan Buri 38 8 Wat Mahathat Ayutthaya The ancient city of Ayutthaya, formally designated Phra Nakhon Si Ayutthaya was the Thai capital for 417 years, and is one of Thailand’s major tourist attractions. 8 9 Ayutthaya province is relatively small at 2,557 sq. km. and is easily accessible due to good road, rail and river connections and its proximity to Bangkok. Straddling the Chao Phraya River, the nation’s principal waterway, the province is extremely important, as it was the Siamese capital for four centuries. The city of Ayutthaya is 76 km. north of Bangkok and boasts numerous magnificent ruins from its days as the capital. Just to the south, in perfect condition, stands the royal palace of Bang Pa-in set in splendid gardens. The province is also noted for H.M. the Queen’s Bang Sai Arts and Crafts Centre. The ancient city of Ayutthaya, formally designated Phra Nakhon Si Ayutthaya was the Thai capital for 417 years, and is one of Thailand’s major tourist attractions. Many ancient ruins and art works can be seen in a city that was founded in 1350 by King U-Thong when the Thais were forced southwards by northern neighbours. During the period when Ayutthaya was capital, 33 kings and several dynasties ruled the kingdom, until the glittering city was sacked by the Burmese in 1767, ruined and abandoned. The extensive ruins and the historical records demonstrate that Ayutthaya was one of Southeast Asia’s most prosperous cities.
    [Show full text]
  • Collective Consciousness of Ethnic Groups in the Upper Central Region of Thailand
    Collective Consciousness of Ethnic Groups in the Upper Central Region of Thailand Chawitra Tantimala, Chandrakasem Rajabhat University, Thailand The Asian Conference on Psychology & the Behavioral Sciences 2019 Official Conference Proceedings Abstract This research aimed to study the memories of the past and the process of constructing collective consciousness of ethnicity in the upper central region of Thailand. The scope of the study has been included ethnic groups in 3 provinces: Lopburi, Chai-nat, and Singburi and 7 groups: Yuan, Mon, Phuan, Lao Vieng, Lao Khrang, Lao Ngaew, and Thai Beung. Qualitative methodology and ethnography approach were deployed on this study. Participant and non-participant observation and semi-structured interview for 7 leaders of each ethnic group were used to collect the data. According to the study, it has been found that these ethnic groups emigrated to Siam or Thailand currently in the late Ayutthaya period to the early Rattanakosin period. They aggregated and started to settle down along the major rivers in the upper central region of Thailand. They brought the traditional beliefs, values, and living style from the motherland; shared a sense of unified ethnicity in common, whereas they did not express to the other society, because once there was Thai-valued movement by the government. However, they continued to convey the wisdom of their ancestors to the younger generations through the stories from memory, way of life, rituals, plays and also the identity of each ethnic group’s fabric. While some groups blend well with the local Thai culture and became a contemporary cultural identity that has been remodeled from the profoundly varied nations.
    [Show full text]
  • Urban Axis and City Shape Evaluation Through Spatial Configuration in 'Lan Na' Northern Thailand Historic City
    Srinurak and Mishima City Territ Archit (2017) 4:10 DOI 10.1186/s40410-017-0067-z RESEARCH ARTICLE Open Access Urban Axis and City shape evaluation through spatial confguration in ‘Lan Na’ Northern Thailand Historic city Nattasit Srinurak* and Nobuo Mishima Abstract This paper revealed urban axis and city shape identity that infuenced by its concepts and present activities issues in ‘Lan Na’ historic cities in northern Thailand. This study using space syntax technic called axial line analysis combined with GIS analysis, to examines how history geo-politic issues have infuenced to its urban axis and network. Results show urban axis has highly coexisted with its city shape determined through high integrated axial lines. This city shape was, however, defned by its establishment concepts as ‘Sankh’, ‘Traiphum’ and freeform. Diferent shapes of urban axis have been determined by these concepts. As well as the largest public space in some ‘Lan Na’ historic cities, it directly attaches to high integrate lines that represent as urban axis core. However, depending on gradually develop infuences, the function of public space in urban axis core has various types. Mostly, these spaces, have related to Bud- dhism religious usage or colonialism spaces. Settlement pattern using kernel analysis revealed that residents in every city settled in a tranquil area determined by space syntax. Additionally, settlement clusters adjacent to urban axis or high activities trafc. In summary, from reviewed historic cities in ‘Lan Na’, it found that this urban axis could be identi- fed using multi-method. To enhance urban axis in historic cities, both object and subject aspect had to be revealed to apply as delicate historic conservation measures.
    [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]