AN ARCHITECTURAL ANALYSIS OF THE MON COMMUNITY IN PHRA PRADAENG, SAMUTPRAKARN Pussadee Tiptas1 The Mon are an ethnic group in Thailand. villages has remained unchanged and it is Most Mon communities are located on possible to commute between them by river banks and they have, to a certain waterways. On Klong Lattanong there are extent, preserved traditional life styles. Baan Tamang and Baan Tong U. Baan This is a study of the Mon community in Tur and Baan Jung Be are on the south of Pra Pradaeng, Samutprakarn, focusing on the Chao Phraya. Baan Among is on the its residential and religious architecture. north side where the locality has changed dramatically with a steady decline in Location and Environmental the Mon population and poor housing conditions. Baan Kanong, which adjoins Settings the Chao Phraya in the north, sti ll maintains its traditional locality and The Mon community in Phra Pradaeng buildings. District lives in 16 villages of 4 tambons (subdistricts). Of these, 15 villages are Further up from Baan Song Kanong, Baan located on the west bank of the Chao Chae and Baan Rong Kleng are in the Phraya River in Tambon Bang Pung, urban center, mainly serving as commercial, Tambon Talad and Tambon Song Kanong. school and government service centers. Only one village, in Tambon Bang Ya Prak, Baan Doeng Hamok is the only village is located on the east bank. Most Mon on the east bank of the Chao Phraya. communities live along a river. This Inland from the river, this urban settlement characterizes early settlement in the town is dense with factories located in the of Nakhon Khuen Khan or Phra Pradaeng surrounding areas. at present. There are many villages on Klong Lad Luang Family and Kinship (see Figure 1) namely, Baan Saphan Chang, Baan Ta; Baan Ha Roen, Baan Veharao, The Mon living in the 16 villages of Phra Baan Dang, Baan Kong Kang and Baan Pradaeng are the descendants of the Raman Chiang Mai. The general condition of these from Pathum Thani. Led by Phraya Jeng, these people migrated to Thailand during the Thonburi period. Later in the reign of King Rama II, they provided labor for 1 Professor, Department of Architecture founding Nakhon Khuen Khan or Phra Faculty of Architecture Pradaeng. The new settlement was named Chulalongkorn University Downloaded from Brill.com10/07/2021 01:53:37AM via free access An Architectural Analysis ofthe Mon Community in Phra Pradaeng, Samutprakarn after the former name of the Mon township. ring decorated with red-colored gemstones Most of them were soldiers and their and traditional costumes - all of which families, but later on they mixed with must be well kept. The Mons also worship other local ethnic groups. At present, the sacred objects as symbols of the status of a Mon villagers constitute 60 percent of the 'god father' or god image originating from total residents. Half of them claim that the Mon township. There are 11 spirit their ancestors were from Pegu in Mon state. houses respected by the villagers. One spirit house may be the center for several Our survey reveals that about 72 percent villages, or possibly there are many spirit of the Mon families have 3-8 members, a houses in one village, and some villages relatively small family size. They are have both god father and god mother extended families like Thai families (i.e. images. married son or daughter staying with his or her parents) comprising 2-3 Religious and Traditional generations. About 45 percent of the Mons serve in government or state enterprises, Customs followed by other jobs such as, rice growing, trading and handicraft making. Religious customs and traditions in the The people's religion is Buddhism serviced Mon community have now become less by 10 wats (temple). Most of the Mons important due to pressure of time and are religious as can be seen in their financial status of the new generation. regular merit making, almsgiving and Marriage to other ethnic groups is another involvement in all religious occasions. cause. However elderly people still keep the Mon traditional customs although some rituals may be less delicated. One Beliefs and Taboos remaining is ghost dancing to apologize for their offenses or to pay homage to the Elderly Mons believe in destiny and god father image after the Song Kran taboos as well as old cultural traditions festival. and beliefs. The instances of these include not keeping an altar or Buddha image in Customs related to child birth, too, have the house; not bringing in sculptures of attracted less interest since hospital services certain animals; e.g. pigs, turtles and have become increasingly popular. Only elephants; not allowing pregnant women 22 percent of the Mons arrange a head from other families or children with 'juke' shaving ceremony for their new born child. hairstyle to stay overnight, etc. The north, Ordination is similar to the Thai culture south and east are their compass points of except for some details. The marriage virtue to which bed, front staircase, main ceremony is similar too but the Mons entrance, as well as the face of the statue of do not practise religious almsgiving. the Lord Buddha, will be directed. Ceremonies related to Mon funerals are mostly for abbots, senior monks or Most Mons, accounting for 80 percent, in respectable elders and involve laying the Phra Pradaeng, worship house spirits, in dead on rattan tables instead of using the tradition of their ancestors. The eldest coffins or alternatively using coffins of son inherits the ritual of receiving a gold rectangular shape. Dancing is performed 73 Downloaded from Brill.com10/07/2021 01:53:37AM via free access MANUSYA: Journal ofHumanities Vol. 1 No.2 1998 before the day of cremation. A dead senior On the other hand, there has been an monk's coffin is topped by an elegant increase in the number of other ethnic canopy in the form of a palace. groups moving into the community particularly to the commercial and Religious and traditional customs industrial areas located nearby. performed now include, for instance, honey almsgiving, Devo almsgiving The people's opinion is that now their and boat racing. The most important community is more developed than in and unique Mon festival is Song Kran the past. Changes are gradual, mainly in which is characterized by live fish and public infrastructure, i.e. roads, ferries bird releasing and playing the traditional piers, alleys, pavements and bridges. 'saba' game. The game is so well known Communication in the district has become that 87 percent of the Mons in Phra more efficient. The community is growing Pradaeng are able to play. The custom and building has expanded so much so of giving Song Kran rice to monks or that green and public areas have become relatives is rarely seen now. Now, only 17 more scarce. Thai style housing is percent are able to sing 'tayae mon,' and, disappearing. Most houses have fences, only about 17 percent join in boat racing. rarely seen in the past, to protect the property. Nevertheless, the people assert The Changing of Attitudes in the that local authorities have now provided better services in public health, sanitation Community and Its Impact and facilities for traditional ceremonies. According to the Mons' point of view, Concerning changes caused by pollution the community in Phra Pradaeng has and its environmental impact on the steadily changed over the past 20 years. It community, the people observe that there can be concluded that customs, folklore have_been changes in the past 20 years. and traditional games previously ·performed Although there is no heavy industry located are likely to fade away. Some patterns in the village causing direct impact, 47 have been altered or adapted in line with percent of the people stated that they were present economic conditions. With regard affected by air pollution, smoke and dust. to the Mon language, fewer and fewer The majority of them live in Baans Song people are now able to read and write Mon Kanong, Rong Kleng and Among of except for some monks and elder people Tambon Song Kanong on the opposite side who learnt it before. The new generation of Tambon Samrong Tai where industries does not use the Mon language since such as iron making, and palm oil teaching and speaking it is rare. manufacture are located. Baan Doeng Hamok of Tambon Bang Ya Prak has Phra Pradaeng has experienced economic experienced a similar situation because of growth in the past 20 years. Land is several heavy industries in the area. increasingly used for manufacturing, commercial and farming activities. Toxic elements on the roofs have also However, the Mon population movement affected the use of water from rainfall. is relatively static, most of it of a temporary Presently, about 37 percent of people in nature for education or work purposes. the Mon village no longer use rain water 74 Downloaded from Brill.com10/07/2021 01:53:37AM via free access An Architectural Analysis ofthe Mon Community in Phra Pradaeng, Samutprakarn since the expansion of factories in the Mon Housing Design surrounding area. Flooding is another consequence of the physical changes due When an old Mon house became to the greater number of factories. About dilapidated, it was renovated with some 23 percent of the people suffer from new materials. In many instances, a new flooding problem. house was built to replace the old one. We found that the houses built in a later It can thus be stated that a quarter of the period, i.e. by the reign of King Rama V, Mon villages are affected by pollution were the most numerous.