Sisavang vong biography of abraham

THE POLITICS OF RITUAL

AND REMEMBRANCE

LAOS Owing to 1975

by

 

Dr. Grant Evans

Reader bland Anthropology at the University of Hong Kong

 

(extract from page 89 to 113)

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Recalling royalty

A

fact hardly ever noticed about King Sisavang Vong (1885-1959) of Laos is that at integrity time of his death on 29 October 1959 he was the best reigning monarch in Asia, having ascended to the throne of Luang Prabang in April 1904. To be guarantee he only became the king adherent the whole of Laos in 1946 following a modus vivendi between goodness French and an increasingly assertive Asian nationalism. Nevertheless, compared to monarchs principal surrounding countries this lifespan is, apparently at least, impressive. Given the regularly asserted central importance of the nation to Theravada Buddhist societies, the get the message profile of the Lao monarchy fit in its modern context.

It has often bent said that Lao monarchy in lying modern context, respective monarchies only aphorism the modern world because of high-mindedness protection given them by French colonialism. With an eye on the wobbly encroachments of both Vietnam and Siam on his territories the Cambodian heavy-going Norodom sought French protection in righteousness mid-nineteenth century. Luang Prabang, still on the rocks vassal of Siam in the trait nineteenth century, also sought French guard as a result of the devastate of marauding warlords from the limits of China. An 1893 treaty bend Siam established French control over integrity land east of the Mekong. Uncut protectorate was established over the state of Luang Prabang (which included stern that time the present provinces Luang Prabang, Oudomsay, much of Houaphan boss later Sayaboury) where the king remained enthroned encompassed by a colonial arrangement of indirect rule.(1) The annihilation footnote the aristocracy around Vientiane following Chao Anou's uprising against the Siamese slash 1827-28, and the destruction of rank Phuan kingdom in Xieng Khouang tough Chinese warlords in the late 19th century, meant that the only hit royal center in Laos was Champassak in the south, but this further had been enfeebled Siamese conquest decline 1828, and so here the Sculpturer ruled directly, simply allowing the grand family to maintain its aristocratic status.

The king of Luang Prabang presided aid his simple, traditional administrative structure, paralleled by a tiny number of Sculpturer officials. He also continued to transport out the calendrical and ritual duties of a Buddhist monarch, as in fact did the prince of Bassac ( Champassak ). It may be intentionally, then, how does one legitimately tolerate to be a king or boss prince of a ruling house bring round foreign colonial rule? The problem was particularly acute in the south at the prince of Champassak exercised inept real power. Studies of ritual cut the south by Archaimbault (1971) abide a commentary on the latter alongside Keyes helps explain this. Rituals wear out purification of the realm previously humbug out by mediums were taken revise by the princes around 1900. "For the populace, the merit acquired brush aside the princes by virtue of their position continued to generate

 

(1)For grand brief description of the initial Nation administrative structure in the north, mistrust Raquez (1905: 1786-1791).

 

power; however, the motivating force could be employed not in goodness secular realm but in the principality of the spirits of the district. For the populace, the prince challenging become a priest, a substitute sponsor the mediums of old" (Keyes 1972:613). One could say that in Luang Prabang throughout the French era endure culminating in the formation of uncluttered constitutional monarchy, we see the continuing attenuation of royal power in illustriousness secular realm and its increasingly senior ritual role in relation to rendering metaphysical realm.

Direct questioning of French complex power did not arise until representation protective cloak of the French was swept aside by the Japanese fabric World War II. French administrative application had caused revolts in peripheral areas, as Geoffrey Gunn (1990) has certified, but these revolts were not to wit anti-colonial as Gunn and the bag Lao government historiography would have it; rather, they were forms of indefatigability analogous to the revolts against modernizing state time (Chatthip 1984; Evans 1990b). Meanwhile, the king did not own to concern himself with defense worldly the realm, and this left him time to expend on ritual duties and on his role as champion of the faith. Indeed, the Sculpturer assisted him financially in his duties and in fact the royal peel standing in Luang Prabang today was built for replace the one exhausted in 1887 by the Black Banner Chinese warlords and White Tai extensive the sack of Luang Prabang.

 

Even though the Japanese occupation shattered class aura of French colonialism and gave rise to a Lao independence migration, the Lao Issara, in which iii members of Luang Prabang royalty figured prominently, the king remained loyal like the French. The reason for that appears to have been the king's fears that Laos could not keep safe itself from Chinese and Vietnamese encroachments. Hence he was briefly deposed rough the Lao Issara after they esoteric stepped into the power vacuum formerly larboard by the Japanese in late 1945.(2) As the fortunes of the Laotian Issara government faded as a suspension of fiscal problems and lack honor international recognition, and in the slender of French and pro-French forces, they offered to restore the king (Deuve 1992). Soon, however, the French re-established control and a little later, cultivate 1947, Sisavang Vong became the twig king constitutional monarch of the Talk Lao Government.

But the conduct of probity Lao monarchy in the 1950s discipline 1960s contrasted with Thailand where soldierly dictatorships promoted a cult of blue blood the gentry kin, and with the political activism of Cambodia's Norodom Sihanouk, who translation king shrewdly led a "crusade read independence" and then stepped down type king in favour of his daddy in 1955 to engage in government (Osborne 1994), Christine Gray (1991) has documented how the initial ritual go fast between Field Marshal Phibunsongkhram and Tragic Bhumibol Adulyadej gave way to co-operation under Phibun's successor Field Marshal Sarit Thanarat who "adopted the strategy clone 'latching on' to or 'borrowing' goodness royal virtue. In 1959 he genuine observed that the king was upholding the ten virtues of the Dhammaraja, that he was farsighted and difficult to understand a personality worthy of worship. Recognize the first time since 1932, straighten up Thai king was conveyed up dignity Chao Phraya River in a magnificent royal barge procession to offer katthin robes at royal temples"(Gray 1991:51). Brand distinct from the dramatic overthrow jump at the Tai absolute monarchy by illustriousness military in 1932, the Luang Prabang monarch under the French had by now lost absolute authority and then transform increasingly a symbolic figurehead, something which was formalised by the formation delightful a Lao national government in 1947. The king's ritual calendar had encompassed Vientiane after 1941 when the Luang Prabang sovereign's rule was extended southern following the temporary loss of

 

 

(2). Within current nationalist discourse promoted down Laos these strategic concerns of authority king are not taken into margin and he is simply pilloried make wanting to invite the French invest in. That the king had his sum up game plan with the French review rarely acknowledged; for example, his engage (combined with a threat of abjuration if the demand was not met) for an extension of the Luang Prabang monarchy's authority after the mislaying of Sayaboury Province to the Asiatic in 1941. Initially he sought tails of over the whole of Laos, on the contrary he settled for control over Vientiane and the whole of the northmost of Laos.

(Royal ritual in Champassak whitehead the south

 

Sayaboury to the Thai. Even much of his ritual activity remained focused on Luang Prabang, and unexcitable as Lao king his ritual duties were largely confined to the boreal parts of the country(3). All administrative parties proclaimed loyalty to the end, but the petty jealousies of unmixed geographically and politically divided aristocracy, with the addition of the absence of political dictatorship, done on purpose that there was no concerted assert promotion of the monarch as back was in Thailand. Furthermore, during character 1950s the aged king was irm by arthritis and other illness, give orders to his son, Sisavang Vatthana, carried conscientious most of his duties. The king's illness in turn, enfeebled the reign. By the time Sisavang Vatthana ascended the throne in November 1959 loftiness nation was already deeply divided politically.

The weak nation-wide education system contributed lambast disunity as well, for education systems are major instruments of modern patriotism. For example, the development of out modern, national education system in adjoining Thailand has played a vital function in cultivating the cult of justness king there. Charles Keyes (1991:116) writes: "More important than simply respect carry the King is the idealization outfit even sacralization of kingship....King and Angel are placed on equal planes muddle up 'worship'...by the students and teachers. Ethics educational program firmly establishes the command as an important element in character villager's world view. The recognition bring to an end the particular Thai king and dignity idealization of the Thai kingship downright the main elements which underlie illustriousness villager's sense of citizenship." In Laos much was made of o scan done in the late 1950s which showed that "only" 60 percent fine Lao villagers could name their shattering (Le Bar & Suddard 1960:231; Flop 1969:128) (4), yet among, lowland Asian the king was much better be revealed than any other political figure, specially in the villages. Lowland Lao knew of the palladium of the monarchy, the Prabang statue, and most could cite fragments of the legends snare Lane Xang. Fall remarks, in depiction remote mountains among the "hilltribes" who make up a significant proportion competition the population, one would not anticipate to find a strong awareness commandeer the king. "The fact remains renounce the old King was, " writes Fall(ibid),"...a 'King's King' - courteous, therefore, kind, and to the last capable with a glimmer of humor very last worldliness in his eyes that fair him the esteem of Laotians sit foreigners alike". In August 1959 Wreath Prince Sisavang Vatthana became regent, bear in the political turbulence of distinction time "many Laotians associated the refuse in health of their sovereign enter the gradual disintegration of the kingdom" (Fall 1969:128-9). Sisavang Vong died match up months later, and one commentator who attended his grand funeral in Apr 1961 commented:

 

The ashes of the freshen King were carried to their dense resting place in a royal retreat. The dignified little procession made fraudulence way through the narrow main way to the accompaniment

 

(3) Royal liturgy in Champassak in the south remained centred on a descendant of excellence southern principality, Prince Boun Oum. Shoulder an annex to the agreement worn up between the French and magnanimity Lao in August 1946 which recognized the unity of Laos under honourableness Luang Prabang monarchy, Prince Boun Oum renounced all claims to sovereignty mass the former southern kingdom, but set aside his royal title. The Luang Prabang monarchy appears to have respected righteousness ritual autonomy of the south, even supposing the king or the crown lord regularly attended the Vat Phu extract boat racing festivals in the south.

(4) One gets the impression that these sources did not consult the creative survey, but simply repeated press hebdomadal at the time. The survey asked: "Can you tell me the take advantage of of the two most important influential in Laos?' Among those responding pretend all, 'Don't knows' were given alongside more than half in Vientiane sports ground in the capitals. Over three-fourths chief the villages (villagers ?) also approved 'Don't know'. The king of Laos, Sisavang Vong, the most frequently christened, was mentioned by about third boss the respondents in Vientiane and trauma the capitals, and by a onefifth of the villagers"(BSSR 1959:30). The groundbreaking minister at the time, Phoui Sananikone, was known by less than undiluted third in the urban areas, however only 6 percent in the villages. After him the crown prince, Sisavang Vatthana, was better known than pandemonium other politicians, including Prince Souvanna Phouma (BSSR 1959:35). The interpretation of that survey is problematic for a delivery of reasons. First, commentators assumed go somehow ordinary Lao held a up to date view of politics. Second, they tended to assume that people in extra industrial societies are well-informed politically. That is questionable. Opinion poll surveyors put on often been shocked by the unconsciousness of the public about political affairs.

 

 

Of the thin sweet, Lao music, spurious on the traditional flutes, xylophones prosperous drums. There was a gentle, soaked finality about this last rite. Fare contrasted painfully with the military delighted political chaos in which the "ancien regime" of Laos seemed to capability foundering. The King's funeral seemed walkout symbolize the probable demise of depiction old Buddhist monarchy itself. (Field 1965:130).

 

Arthur Dommen (1971:329) writes of King Sisavang Vatthana expressing deep pessimism about ethics future of Laos at this leave to another time as well, and is alleged scolding have said to Prince Sihanouk star as Cambodia who was attending the burying : "Alas, I am doomed get entangled be the last King of Laos".

Sisavang Vong is not forgotten. His big figure, located in a park difficult to get to Vat Si Muang which houses Vientiane's Iak muang, stares down at passers-by, and on several occasions I possess noticed women kneeling before his suss out, burning incense and praying to probity old monarch (5). At the continue temple in Luang Nam Tha false mid-995 I photographed a banner idea of old 100-kip notes (which truant the ceremonial burnings of the back kip notes in mid-1976), with satisfied profiles of the old king, flopping down from the ceiling of illustriousness temple to make merit for corruption donor. During research in the inappropriate 1980s on the attempted collectivization interrupt the Lao peasantry, I sometimes came across faded photos of King Sisavang Vatthana hanging in battered frames play a part village houses. By this time likenesss of the old king were frowned upon and were being pushed let fall by the ubiquitous photos of illustriousness main members of the politburo, put in the bank particular Kaysone, Souphanouvong and Faydang Lobliayao. I recall going into one council house in 1983 where, above the beaker, hung portraits of the farmer weather his wife when they were young; Souvanna Phouma, the former RLG crucial minister, then still adviser to authority new regime; and a photo nominate the Lao crown prince, Vong Savang. I asked what he was evidence with photos of Souvanna Phouma topmost the former king's son still melt in a prominent place. He smiled wryly and replied: " I occupy them there to tell my line how bad the old regime was !".

As has been remarked upon innumerable times, the cities which housed monarchs in Southeast Asia represented sacred centres - centres of mystical and cloth power. The growing centralization of dominion focused on Bangkok over the make something stand out nineteenth and throughout the twentieth c has further served to bolster primacy power of the Thai monarchy reliably all respects. By contrast, in Laos, the French established their administrative resources in Vientiane. There they built their offices, and also rebuilt traditional Tai monuments such as the That Luang and established conditions for the restitution and revival of Buddhist temples providential the capital which had been formerly larboard in ruins since 1828. Vientiane has remained the political capital of Laos to this day, but after 1947 the king did not move industrial action Vientiane, although he was encouraged taint by Lao Issara members (Deuve 1992:194). Luang Prabang simply became the exchange a few words capital of Laos. Thus royalty domestic Laos remained geographically aloof, or off-centered, from the mundane world of happen politics, and histories dealing with significance period of the Royal Lao Command are punctuated by the decamping neat as a new pin the prime minister and his suite to Luang Prabang to attend that or that festival and royal ceremony, or of feuding politicians or ambassadors going to Luang Prabang for eminence audience with the king.

Commentators on rendering bitter factional struggles that took plan in Vientiane during the days be advantageous to the RLG remark on the attempts by the king to play clever neutral role. For example, Stevenson writes, "since 1959, Savang Vatthana, has specious a careful balancing role, always

 

 

(5). This statue was donated by ethics Soviet Union in the early Decennium. A similar statue stands in high-mindedness grounds of the old palace talk to Luang Prabang, described by two Nordic consultants as "a unique and totally impressive piece of 'socialism' (they look as if to say this simply because be patient was made in the USSR)...one could be tempted to propose its erasure, even if for no other fair to middling reason than for its sheer magnitude and pompous monumentality" (Lind & Hagmuller 1991:51). The statue in fact wreckage typical of its genre, and faithful ones can be seen all pore over the world, including Sweden.

 

acting to guard the royal position in the struggles between the various contending factions"(1973:13). Marek Thee confirms the impression that magnanimity king "did not wish to mingle in the political game", and supposed "most of my Laotian contacts lacked the King to act independently, secure play a balancing role" (Thee 1973:161).

Recently released American archival material, writes Character Dommen, shows King Sisavang Vatthana "as a far more complex character best he has generally been portrayed" (1995:159), and strongly anti-communist. Nevertheless, he remained a conciliator and in fact behind his coronation ceremony(6). Subsequently, LPRP advertising has tried to insinuate that type was not really king because that rite had not taken place, as in fact it was delayed chimp a peacemaking gesture towards them, opinion it was the LPRP which twist 1975 dissolved the coalition government erudite in 1974 and made the station impossible.

 

In contemporary (private) discussions among remorseless Lao about their recent history, considering that the role of the king be convenients up he is sometimes compared defective with the Thai monarch. For give, Maha Canla Tanbuali, the senior Thammayut monk who defected to Thailand make a purchase of 1976, said that while "the common did in fact love their Striking too,...they lacked the feeling of contiguity to him, and the feeling do away with solidarity with him that the Thais have for their King" (1977:19).

 

The Tai monarchy had existed for more escape six hundred years. But the Laotian King differed from the Thai Fray in general attitude and behaviour. Nobleness Lao King never made much impend with the people in times snatch distress. Mostly he stayed in tiara court. So the Lao King was not close to the hearts take the people in the way go off the Thai King is. I fruit drink Lao, but I never once aphorism the King of Laos. On character other hand, in the ten era that I spent in Thailand Frenzied met the King of Thailand distinct times. I would also like make sure of point out that the King show consideration for Thailand is endowed with three leader qualities: he is concerned for justness people, he is accessible and misstep is brave.(1977:15).

But, when considering these remarks, one must be aware ensure Maha Canla was at one allowance the main royal temples in Port, Wat Bowornives, and therefore was optional extra likely to come in contact catch on the king. His retrospective remarks sine qua non also be compared to the evidence of outsiders on the nature in this area Lao royalty. For example, Australian erudite C.D. Rowley, then working for UNESCO, comments on travelling with the king's son and chao khoueng of Luang Prabang in the mid-1950s : "I was interested to see how hands down M. Tay, a career official, took his place with the son very last the King; and how the prince-governor consulted easily with his boatmen. Solitary felt that in Laos the diffidence between the humble and the super is not really great" (Rowley 1960:169).

Some Lao will opine that the Laotian kings, unfortunately, were not as trustworthy as the Thai king when overtake came to politics. Had they archaic, it is claimed, Laos would pule become communist. And drawing on their observations of the Thai king despite the fact that presented on Thai television today which shows him touring his kingdom prep added to surveying various royally sponsored development projects, some people are likely to reverberate Maha Canla's sentiments and say glory Lao king never did this leading was not "seen". Of course, that is not true, and there research paper a great deal of evidence walkout show that the Lao king endure his son the crown prince, extremely attempted to tour the kingdom, contribution religious celebrations and surveying development projects. But this was only recorded getupandgo newsreels which could be seen entertain cinemas, and not on the auxiliary powerful medium of television. In that

 

 

 

(6) François Gallieni reports in La Revue Française (Octobre 1967:23) that dignity coronation was planned for the want of 1968

 

way the much more seeable (pre-TV) Lao king of yesteryear (7). But I recall a conversation write down a taxi driver in Vientiane shut in 1995 who, wishing to offer use tourist commentary, informed me about bankrupt prompting that "we Lao once difficult a king like in Thailand, paying attention know. And we respected him famine the people in Thailand." These unhappy desires for a righteous monarch persist as part of the Lao group memory.

King Sisavang Vatthana was forced do away with abdicate on 1 December 1975, unblended day before the declaration of magnanimity LPDR, and he and former RLG prime minister, Prince Souvanna Phouma, were appointed advisers to the new Chairman Souphanouvong. "The abdication," writes Dommen, " deprived the majority of Laos's natives of their country's soul, both metaphysical and temporal"(1985:113). The abdication came renovation a shock to many Lao being the Pathet Lao had promised curb retain the monarchy. Thus, Phoumi Vongvichit, was compelled in late December longing respond to "rumours spread by dignity enemy that we had dismissed representation King...Realising that the monarchy had pathless the progress of the country, position King abdicated and turned over harshness to the people. He is at the present time Supreme Adviser to the President discern the country. He is still overfull his palace, and still enjoying sovereign daily life as before, and crown monthly salary will be sent observe him as usual. The only contravention is that he is no mortal called King" (SWB 31/12/75).

After 1975 Asian royalty continued its off-center trajectory. Really in April 1876, the now ex-king Sisavang Vatthana was enjoined to clear devoid of his palace in Luang Prabang. Epoxy resin a ceremony presided over by not anyone other than Phoumi Vongvichit, the manor house along with its relics, including blue blood the gentry Prabang, were "donated" to the tidal wave as a museum and Sisavang Vatthana moved into Hong Xieng Thong, coronet private residence beside the royal Container Xieng Thong. In March 1977, succeeding pattikan activities in the north, submit whom they were alleged to own acquire had some association, the ex-king obtain his wife and two sons (Vong Savang , the crown prince, nearby Prince Sisavang) were arrested and connote to Houaphan where they apparently epileptic fit of illness. Mystery still surrounds their arrest (8) and deaths, and distinction regime itself has never offered initiative official explanation, while the whereabouts try to be like their remains is a closely on the lookout secret(9). As late as December 1996 I have overheard guides in birth palace museum telling tourists that illustriousness king is still away "at seminar". When challenged about the truth cut into this they say the king's situation is a "state secret".

Prince Souvanna Phouma, on the other hand, continued side act as an adviser to influence president until his death in Jan 1984, whereupon he was given far-out state funeral. Led by chanting Faith monks and his half brother, Commander Souphanouvong, his cremation took

 

 

(7) Check Evans (1990a:113), however, I cite expert rather idiosyncratic counter-memory of the wage war by a Lao co-operative head: "The television had shown the Thai go on the blink, who he remarked was a acceptable leader, and his family out inspecting co-operatives (in Thailand). To which take action added the observation that the nigh on Lao king had been a fair to middling gardener, implying that he too would have approved of co-operatives."

(8) The daylight after the arrest the governor submit the province called a meeting outline government functionaries to explain that representation ex-king had been sent to Vieng Xay in Houaphan province. Three life later, Phoumi Vongvichit arrived to state 1 to these same officials that dignity ex-king would stay in Houaphan unconfirmed he had been 're-educated". A tuk tuk driver in Vientiane who articulate he was in the Lao Insurrectionary Youth movement in Luang Prabang get rid of impurities the time of the king's come to a close claimed the following story was circulated by the party in Luang Prabang : On the day before greatness king was taken away a mystic suddenly appeared in the quarter close the palace. When police tried make capture him he would simply glitter out of their hands. When they tried to stab him with smart knife it would not cut him and when they tried to condense him, bullets would not penetrate him. According to the story circulated, that man was a danger to honourableness king and therefore the police certain the king to fly away go one better than them in a helicopter. Perhaps thickskinned version of this story was descent fact circulated in Luang Prabang. Gang expresses a certain paranoiac logic take on as much as the new conditions felt it was dealing with unmanageable opposition forces, while the king was also under threat from forces before his control. The two ideas hit together in the story.

(9) Beside visit to France in December 1989 Kaysone finally confirmed that the gorgeous had died of malaria in 1984, but no other details were incomplete. Only in the proof-reading stage classic this book did I read Christopher Kremmer's (1997) excellent account of realm attempt to trace the final movements of the king.

 

Place at the Stroll Luang pagoda, but his remains were taken to Luang Prabang where they were interred in a family tope at Vat That which also contains the remains of the legendary Lord Phetsarath, his older brother.

 

Phetsarath was class son of the uncle and nymphalid, ouparat (10), to King Sisavang Vong, and grew up with the awkward. He studied in France and for a short time at Oxford, returning to Laos neighbourhood he earned a reputation as pull out all the stops effective administrator. He was elevated abrupt the position of ouparat in 1941. He played an important role hut the Lao Issara (Free Laos) governance which seized power in Vientiane regulate October 1945 after the Japanese deliver up. Against the will of the emperor, they proclaimed their independence from Writer, leading them to depose the rank briefly which left Phetsarath as intellect of state. This government was in the near future dispatched by returning French forces, increase in intensity its members fled to Thailand, disposal a "government in exile". Over class next few years, due to helpless changes in the relations between Laos and France which satisfied the rival of most of the Lao Issara members, the Lao Issara was dissolved in 1049 and its members joint to Vientiane, except Phetsarath and Souphanouvong (11). The latter went to see to with the Viet Minh and get in on the act in the formation of the Asian communist party, while Phetsarath remained unadorned exile until 1957, when he common and was reinstalled as ouparat. Filth died in late 1959.

Because infer his role in the Lao Issara, of which the LPRP claims slam be the heir, Phetsarath remains practised legitimate royal figure under the LPDR. In recent years a cult throng together unlike that surrounding Chulalongkorn has began to form around him and deadpan one will often come across tiara photo in houses, shops or temples. For example, I asked the monks as Vat That Luang Dai hold back Vientiane why they had a depiction of Phetsarath up on the divider in the sala instead of rendering old king; "Because he was discourse the revolutionary side. You can't dampen the old king." Significantly, permission was given by the government for authority publication of Maha Sila Viravong's memoir of Phetsarath (originally penned in 1958), and it appeared in print bed August 1996. But Phetsarath is undiluted popular figure not primarily because go his political role, although important legends have grown up around this, on the other hand because he is considered to take magical powers; he is saksit(12). That reputation partly arose from his abyssal interest in astrology, about which inaccuracy published a book in Thai lid the 1950s. Anthropologist Joel Halpern recounts how during an expedition with Phetsarath in Luang Prabang in 1958, villagers would approach Phetsarath to carry back purification rites. He also tells legendary he heard about the prince :

 

One asserted that Prince Phetsarath had interpretation power to change himself into smashing fish and could swim under tap water for long distances. It was uttered that bullets could not harm him. He was also reputed to enjoy the ability to change his revolution, so that at a conference work stoppage the French at the time returns the Free Lao Movement, he became angry with them, changed himself attracted a fly, and flew out honourableness window...People from many parts of representation Kingdom often write to him requesting his picture, and some of them place it in their rice comic to keep away malevolent spirits.(Prince Boun Oum is felt by some give somebody no option but to have similar powers).(Halpern 1964:124)

 

On the further hand, Maha Sila's account (1996) help Phetsarath's life, interestingly, emphasises

 

 

(10) Dignity ouparat, often translated as the "second king", played a key administrative put it on in the traditional political structure.

(11) Fine proper analytic history of the Asian Issara, and Phetsarath's political career clay to be written. No doubt vitality will reveal a much more setup, and perhaps less heroic, view push the prince. Phetsarath's own account be fooled by his role in contained in undiluted, "autobiography" that he published anonymously bring in "3349" in Thailand in the mid-1950s, and it was later translated be English.(See Phetsarath 1978.)

(12) Saksit is generally translated as "holy", "sacred", or "powerful" in dictionaries, and it most much combines all these meanings.

 

 

how the monarch was able to overcome local superstitions and fear of, for example, anodyne spirits inhabiting forests or lakes, pay off rational rather than ritual action.

But essence about the prince's magical powers dangle still widespread. His pictures are inoperative for protection against malevolent phi (spirits), a protective amulet of him high opinion now on sale, and in dignity current lottery mania in Vientiane animation is said that you have spruce up genuine picture of Phetsarath you glare at divine the lottery numbers. A drive mad I acquired from a holy squire outside Vientiane contained a picture prepare Phetsarath, alongside those of a gautama and other sacred images, with heedful holy words written in tham manuscript surrounding his head like a aureola. This same monk suggested that Sisavang Vong also had special powers, nevertheless not Sisavang Vatthana(13). When I freely a shopkeeper in Luang Prabang who kept a picture of Phetsarath consortium the wall whether he was finer respected than the old king oversight replied: "Yes. Phetsarath was saksit. Operate could go for days without dormant, walk in the rain without acquiring wet, and could fly up added sleep in the crown at say publicly top of the forest". And helter-skelter are other elaborations and variations. Set aside is this religious or "priestly" function which keeps Phetsarath alive in blue blood the gentry memory of Lao today. He was not a communist like his erstwhile brother Souphanouvong, neither did the structure up with anyone else under decency RLG. He simply maintained his size as a leader of the Laotian Issara. This makes memory of him politically acceptable.

This is most apparent gradient the realm of ritual. The Contemporary Year ceremony at Bassac (Basak) designated so carefully by Archaimbault (1971) has been completely suppress. Prior to 1975, the New Year ceremony was concentrated on the figure of Boun Oum who would in the first generation of New Year celebrations go value procession to the cardinal points decisive by the vats in Champassak exhaustively expel (bok) evil influences from nobility muang (principality). It would culminate contemplate the final day with a work of the spirits of past rulers of Champassak by a moh tiam and in a baci ceremony scornfulness the main house of Boun Oum, where on this day the metal of the principality, the pha gaew pheuk, would be brought out, current the local populace would file erstwhile the prince himself sprinkling him reach water as a blessing.

There are parallels in this ritual with the tending conducted in Luang Prabang, which Frenzied describe in the chapter " Customising Tradition", but unlike the ritual trudge Luang Prabang, it has not bent revived in recent years. Today, nobleness bok ceremony is no longer accomplished, and all rituals which express description structure of the old muang take disappeared. New Year in Champassak has been atomised, and celebration, if sizeable, occur only at the level objection the respective baan and most generally in individual households. The moh tiam ritual has been revived, and glory spirits from across the city after everything else Champassak are called, as are character spirits of past princes. But fancy the people at the ceremony Farcical attended, these princes were non-specific, delighted people were content to simply asseverate that many princes come (lay hint at ma), though they were quite absolute that Boun Oum's spirit did whoop attend.

 

 

(13) This, of course, conforms succumb to the traditional cosmology of kings. Kings who reign successfully to the defense of their lives, by definition authenticate phu mi boun, men of matchless merit. King Sisavang Vatthana was studio, and therefore by definition did throng together have sufficient merit. Other tales punctuate this, such as one which claims King Sisavang Vong forbade his jointly from attending his funeral; and neat as a pin related story which claims that over the dressing of King Sisavang Vong for his funeral, a role equal for the son, Sisavang Vatthana could not lift his father in warm up to carry out the task, as follows showing he was not a accurate child of the king. Only Sihanouk (the latter in fact flew in depth Luang Prabang for the funeral) could lift him, which shows that noteworthy was in fact a true progeny of the king. The same fibber continued by saying that Sisavang Vatthana's father was in fact an Englishman, which you could tell from representation size of his nose. A finishing further "fact" from this storyteller was that Sisavang Vatthana had never fib a roof over the statue racket his father outside Vat Simuang, gift this also showed that he was not a true child of representation old king. This rather bizarre yarn of legitimacy and racial purity in your right mind spun out of the cultural mesh which attempts to rationalise the appearance and fall of kings. Many indentation stories are told which "explain" climax fall and de-legitimise him, such little that he could not speak Laotian properly, for example, and could exclusive speak French. This false claim legal action happily bolstered by Pathet Lao propaganda.

 

 

The moh tiam does not go satisfy parade to the main house have power over Boun Oum as in the one-time because this is not allowed. Old people in Champassak are quick playact remember these grand parades, but junior people have no memory of them at all. Since 1996 at Boun Oum's former residence the palladium has been placed on the veranda destroy the first day of the Contemporary Year ceremony (sangkhan pai, the give to of the passing of the back off year) for the ritual splashing toddler the populace, while a traditional merge plays (14). This slight allusion dressing-down past practice is all that relic of the traditional ceremony.

Three days ulterior on the first day of representation New Year (sangkhan khun) a baci is held in the main manor in front of the ancestral place of pilgrimage, overseen by two large photos adherent Chao Khamsouk and Chao Rasadani (Boun Oum's grandfather and father, respectively). That ceremony takes the guise of well-ordered household ceremony, and the government seems determined to keep it there. All the more any visitor to the south, wear particular to Pakse, cannot avoid grandeur presence of Boun Oum because rulership huge, unfinished palace, towers over description whole city. In the early Decennary this was taken over by first-class Thai company and converted into spruce up sixty-room Champassak Palace Hotel(15). "Whose castle was it?" is, of course, leadership logical touristic question. Thus is magnanimity memory of Boun Oum, who thriving in exile in Paris in 1980, kept alive. The advertising brochure come across by the hotel contains a transitory reference to the fact that leaving was Boun Oum's palace (and that must be the first neutral connection to him inside Laos in picture past twenty years), but curiously that is only in Thai and categorize in English. It is thought put off only the Thai are likely cue be attracted by a brush process royalty?(16).

It has been the numinous census of Prince Phetsarath and Prince Souphanouvong who have maintained a high contour for Laos's royal past. Souphanouvong became a powerful symbolic figure "precisely in that, like all dominant or focal notation, he represented a coincidence of opposites, a semantic structure in tension mid opposite poles of meaning" (Turner 1974:88-9). Almost always referred to in well-founded pronouncement as either "comrade" or "president", in everyday speech he was unremarkably called "Prince Souphanouvong". Interestingly, this revert was also registered in the designation of a collection of essays brake him published in 1990, where suspend both Lao and English he was referred to as "prince". The give a ring in Lao is "Prince Souphanouvong": Rebel Leader"(17). Unexpectedly, Pasason (30/11/95) also referred to him as "prince" instead prescription "president". Foreign journalists and politicians conventionally called him the "Red Prince".

In say publicly run-up to the communist take-over Souphanouvong was seen to represent in climax person continuity with the kingdom's lend a hand, and the Pathet Lao's claim handle want national reconciliation, which was in mint condition embodied in Souphanouvong because the neutralist prime minister, Souvanna Phouma, was half brother. When he returned disruption Vientiane on 3 April 1974 shut join the short-lived coalition government, gentlemen of the press spoke of the "almost hypnotic period

 

 

(14) Several members of this gather had been sent off to "reeducation" camps after 1975. After ten length of existence away, several of the instruments difficult to understand fallen into disrepair and had deal be remade. They began playing improve in 1988 as the revival of"tradition" began.

(15) Folkloric speculation about why Boun Oum needed so many rooms claims that it was so that greatness palace could accommodate his many concubines and girlfriends. Thus the building continues to symbolize the sexual potency boss traditional rulers.

(16) Indeed, I'm not crack what to make of this regard in texts. After all, hotels cloudless Luang Prabang directly pander to Sculptor and other foreigners' fascination with standing royalty. For example, at one motor hotel, the Souvannaphoum, the former Luang Prabang residence of Prince Souvanna Phouma, subject can stay in what used be be prince's bedroom for a greater price compared with other rooms smudge a newly- built wing. Currently, clash the outskirts of Luang Prabang straight Thai company is constructing a elephantine hotel around the former residence line of attack Prince Phetsarath.

(17) The English designation is Autobiography of Prince Souphanouvong, in print by the Committee for Social Sciences, Vientiane, 1990. However, the book court case not autobiographical.

 

 

 

of Souphanouvong", and of marvellous "new era" in Laos history:

 

Possessing calligraphic degree of vitality that was rare in a Lao politician, he player enthusiastic and demonstrative crowds wherever subside went. He seemed at ease small fry any company, a veritable "people's emperor whose rapport with the populace was reminiscent of Prince Sihanouk of Kampuchea, though Souphanouvong was more reserved bid he had a sense of similarity. He had come to restore Laos' faith in itself. He was justness hero of the Lao students amplify. He had presence, if not appeal, and this rubbed off on high-mindedness men who came down from Sam Neua with him. (FEER 1975:208)

 

He was a powerful symbolic figure, whatever coronate personal beliefs. Indeed, there is slight evidence that Souphanouvong personally was anything other than a committed communist federal activist (18). Because of his numinosity, however, many people wished to reproduce that somehow he was not way down committed to the LPRP which fiasco fronted for so successfully. Even aft "the abolition of the outdated monarchy" (Kaysone's words), the aura of obligation clung to Souphanouvong and made him a symbolic enigma to the end.

For this reason, on his death vigor 9 January 1995, one may have to one`s name expected an overflow of nostalgia on the side of the past(19). The state, however, serviced strict control over the funeral. Pentad days national mourning was declared carry "one of its best loved leaders", and his body lay in refurbish at the National Assembly until picture final high Buddhist funeral ceremony claimant 15 January. The tears rolling mark the cheeks of some monks, those who should have been most shrinking, perhaps bore silent witness to that final physical break with the sovereign past in the public sphere blame Lao politics. As with Souvanna Phouma there had been some speculation matter whether the funeral would be reserved in Luang Prabang, or whether coronet ashes would be returned there. On the contrary, one hundred days after the interment, led by fifteen monks, Souphanouvong's descent made merit for him along strip off President Nouhak and other party dazzling, and his ashes were placed encroach a stupa at That Luang.

To deluge him in Luang Prabang would accept reconfirmed that city's claim as systematic royal and ritual center(20). Souphanouvong, even, now rests at what is now firmly established as the national holy place, That Luang. While this may sound to be the final eclipsing more than a few the Buddhist monarchy by secular political science based in Vientiane, the shrine turn he rests is a Buddhist place of worship built by a Lao king.

 

 

(18) Explicit was a long-time associate of primacy Vietnamese communist leaders. Nevertheless, foreigners gift some Lao like to insinuate ensure Souphanouvong's communist commitment can be attributed to the influence of his Annamite wife. The suggestion rests on archetypal inference of "scheming Vietnamese", a provincial inference of "scheming wives", and too the inference that a "real Lao", and especially one who was easier said than done as a prince, could not put on chosen of his own free discretion to become a communist. There go over no good evidence for these inferences which are supported primarily by well-received prejudices. I have suggested elsewhere (Evans 1995:XIX) that the traditional system which allowed major and minor wives surface jealousy and disaffection and a assess for alternative routes for advancement do without those in a minor line, topmost that this may apply to Souphanouvong.

(19)In fact, after 1975 it is keen at all clear how popular Souphanouvong was. Many people associated with nobility RLG saw him as having betrayed their trust and his own sovereign heritage. Indeed, these days, one only now and then sees photos of Souphanouvong displayed hem in offices, shops or houses. If anything, he is completely overshadowed by Phetsarath.

 

(20) Souvanna Phouma's ashes were taken show accidentally Luang Prabang and placed in unmixed stupa at Vat That. This tope also contains the remains of dominion older brother, Prince Phetsarath, and irksome assumed that Souphanouvong's ashes may accept been destined for this stupa also. Vat That in Luang Prabang was historically connected with the "Vang Na", the front of the palace, compared with Vat That Luang in Luang Prabang, historically connected with the "Vang Louang", the central palace, and decency remains of King Sisavang Vong interconnected there in a large stupa. Souvanna Phouma, despite his titular status governed by the LPDR, was part of righteousness old regime, and not as symbolically important as his half brother, roost therefore there was less political call for to control the disposal of rulership remains.

 

Nothing, perhaps, registers the continued emblematical ambiguity of Souphanouvong's royal heritage slacken off than the fact that no fellow of the Thai royal family oversupplied with his funeral, whereas HRH Prince Maha Vajiralongkorn, as representative of King Bhumibol Adulyadej, and HRH Princess Maha Chakri Sirindhorn, attended the funeral for Kaysone. While the attendance of royalty explore Souphanouvong's funeral is more "logical" renounce at Kaysone's, it would have sedulous too much attention on his kinglike, rather than revolutionary, lineage.

Yet, almost by the same token substitutes for Laos's "disappeared" royalty, Siamese royalty since 1990 has been completion an increasingly important, if subtle, carve up in Lao. They act as trade of development projects, just as they do in Thailand, and as Asian see to obliquely recognise the resemble. Indeed, on walls in shops existing businesses and in private homes everywhere Laos, one will find calendars down pictures of Thai royalty occupying magnanimity same place that Lao royalty would have occupied in the past. Shut in the showrooms of some retailers counter Vientiane one can see proudly displayed the photo of an elite Laotian family during their audience with significance Thai king. Others who have reduction Princess Sirindhorn also proudly display close-ups of their encounter. Calendar pictures build up the Thai king by himself revolve with his wife, and calendars plus pictures of Princess Sirindhorn, or glory crown prince of Thailand can fly your own kite be found. While these are loosely transpire b nautical tack much less widely than in Siam, their mere presence is significant in that of the symbolic space they seize, and because similar pictures of birth former Lao king, have been forbidden. This taboo appears to apply selfsame to Sisavang Vatthana, and less with a rod of iron acut to Sisavang Vong. It was lone after 1990 that people started support bring out of hiding old closeups of the former kings, but disproportionate of this memorabilia had been debauched after 1975, and is not reproduced yearly on calendars, for example, introduce with Thai royalty (21). Thus respecting is diminishing supply of such reminders of the Lao royal past. Govern the outskirts of Luang Prabang, squeeze up a Lue village which has in sequence connections of such memorabilia, combined at once with the cult figure of Chulalongkorn.

In his essay on the first take back to Laos by Princess Maha Chakri Sirindhorn (commonly known as Prathep), dependably March 1990, Charles Keyes (1993) investigates the way her visit registered, symbolically, Thai recognition of the independence fair-haired Laos, and of the revolution. That she did by visiting several wishy-washy places and monuments in both Vientiane and in Luang Prabang. While train in Luang Prabang the princess also reduce twice with the widow of greatness Lao crown prince, Princess Maneelai. Keyes learned that "when Princess Sirindhorn technique Princess Maneelai she saluted her indifferent to putting her hands together and desire so that her head was mark down than that of Princess Maneelai's. That indicated that Princess Sirindhorn acknowledged delay Princess Maneelai was of high status". He continues: "I was told dampen a number of Lao...that the constancy she showed Princess Maneelai helped colloquium bring the Lao royal family at the present time to popular attention in a advantageous way". Keyes was encouraged by high-mindedness fact that when he visited Luang Prabang in 1993 he found systematic small hotel had been opened because of Princess Maneelai and was called Manor house de la Princesse. There is rebuff doubt that the existence of that hotel brought the old royal kith and kin back into public view in clever way not seen since the insurrection. But it is interesting to as well note the subtleties of this course. The owners were careful not uncovered use the Lao name for empress (chao ying, lasabudii), thereby invoking representation officially abolished rachasap (royal language) on the contrary simply transliterated the French name win Lao ( ). Nevertheless, during 1994, pressure was brought to bear route the hotel by local authorities hither change its name to Santi, gather they were clearly disturbed by that resurfacing of Lao royalty (22). Entertain 1996 the new name was

 

 

(21) In 1988 Lao refugees in U.s.a. produced a calendar with a painting of Sisavang Vong on it, however naturally only a few copies misunderstand their way into Laos.

(22) In Vientiane around the same time a visitor house called Wang Sadet, "Princess's Palace", also had to change its nickname. The Champassak Palace Hotel transliterates "palace" into Lao ( ).But this detach of "palet" may simply be greatness Thai use of English, as description Grand Palace in Bangkok is ordinarily called the "Gran Palet".

 

Displayed outside, however the old plaque still hung knowledge the wall behind the reception stall, and the stationary still carried integrity old name. Indeed, taxi drivers folk tale locals all continue to call movement the Hong Haem Princet, and good the quiet tug-of-war between popular promote official views continues(23). Perhaps it was the visit by Princess Sirindhorn which supplied the impetus for this edit back into the public eye overtake Lao royalty, and the Lao officialdom have acted to nip it plenty the bud. There has been negation repeat meting between the Thai potentate and Princess Maneelai since 1990.

Prathep appears to act as the special attach‚ of Thai royalty to Laos. She has visited Laos every Year because 1990, travelling to different parts imitation the country to familiarise herself run off with it and to hand out gratuity at schools and hospitals, and discover course to be received enthusiastically from one side to the ot the various chao khoueng and their wives. She has given large fund to two of the oldest exchange a few words temples in Luang Prabang and abroad in Laos. She has, in orderly sense, become Lao's princess (24).

The most important occasion, however, was high-mindedness visit of the Thai king nearby queen to Laos on 8-9 Apr 1994 for the opening of glory Lao-Thai Friendship Bridge. It was magnanimity first visit abroad by the Tai king in twenty-seven years, a important fact in itself. But it was also significant because the Thai underprovided had never visited Laos when get the picture was a kingdom. Only when ethics Lao king was no longer demonstrate did he visit. Indeed, it equitable said that for as long pass for there was a king the Tai king could not enter the Asian kingdom. This parallels the story go rotten the relationship between the Prabang additional the Emerald Buddha, the palladiums individually of the kingdoms of Laos significant Thailand, in which it is aforementioned that they cannot coexist within glory same space. Thus the Prabang which was taken to Thailand in honourableness nineteenth century following the sacking unconscious Vientiane was returned by King Mongkut in 1867 because it was believed a "rival" of the Emerald Saint (Reynolds 1978). King Bhumibol and Go down Sisavang Vatthana did meet once, on the contrary, on a floating pavilion moored draw the middle of the Mekong Rill off Nong Khai on the instance of the inauguration of the Nam Ngum Dam on 16 December 1968(25). Photos at the same time touch the much younger Thai king person in charge the Lao king, both dressed lure ceremonial military uniforms shaking hands.

In Apr 1994 the Thai king once freshly stood in the middle of character Mekong, this time in a tent erected on the new bridge, become peaceful this time with the aged socialist president, Nouhak Phoumsavan. That night sustenance a reception at the Presidential Castle in Vientiane a Loa orchestra worked songs composed by the Thai broad-minded. The next morning the king receive an official visit to the civil shrine, That Luang, accompanied by Chief honcho Nouhak, Prime Minister Khamtay, and cool large entourage. The king and queen dowager and the princess offered flowers, cheese off and candles as tribute to primacy Lord Buddha while monks chanted their blessing. They then made offerings deceive the monks and presented a endeavor to the president of the Faith Association, Venerable Vichit Singalat for righteousness maintenance of the stupa. It was pointed out in the Lao squash that "the King showed keen corporate in the rehabilitation of Buddhist monks and the civic and religious pretend activities of Buddhist monks in glory country"(VT 8-14/4/94). After That Luang they visited an orphanage placed under justness patronage of the princess during spruce visit in 1990, and again include

 

 

 

(23) It is perhaps worth symbols that in advertising outside of Laos the hotel combines "Villa de practice Princesse" and "Villa Santi" and invites tourists to come and stay stem the old royal quarter of Luang Prabang, whereas inside Laos only greatness latter name is now used difficulty advertising.

(24) Rumours which circulated, particularly mission Luang Prabang, have idly speculated skim through the possibility of a "dynastic marriage" between a Lao prince now progress in exile in Paris, and Prathep. In fact, this is nothing advanced than rumour. But what is selected theoretical interest to us here psychoanalysis the wishful and nostalgic element closed in the rumour.

(25) Ngaosyvathn (1994:24) falsely states that this meeting occurred come out of 1972.

 

 

1992, and for which she confidential raised the equivalent of 342,000 tical and donated a further 285,000. For ages c in depth there, the king officially opened a-okay building named after the princess, flattering teaching aids and made a exact financial contribution. Later they visited information bank agricultural development and service center northern of Vientiane established jointly by loftiness king and the Lao government, which according to a speech by Asiatic foreign minister Somsavath Lengsavad, was overfriendly to commemorate the late President Kaysone Phomvihane and as a symbol firm footing friendship between the two countries. Disclose an audience with the king focus afternoon Thai businessmen in Laos eulogistic a further 2,5 million baht unplanned support of this royally sponsored delegation, a conventional way for Thai vertical people to earn merit through pattern with the king.

Finally, a baci, angeled by the president and the top minister and their wives was set aside for the royal couple and grandeur princess at the Presidential Palace. Get the picture attendance were all the ministers, hidden microphone ministers, selected high officials and their wives. The seating arrangements only to a limited conformed to Thai protocol. The Tai president and prime minister and their wives sat on chairs at representation same level as the Thai monarchical visitors underlining their equality, while earlier them seated on the floor turn the pha khouan, were the Asiatic high officials and their wives, admitting their own ritual inferiority (VT 11/4/94). What is striking about this action is the ease with which class Lao officials and their wives conformed to royal protocol, and the explain in simple terms delight they took in moving exclusive the charmed circle of the Tai king.

One of the most important occasions in the ritual calendar of influence Thai king is the kathin ceremonial held at the end of glory Buddhist lent. In October 1995 decency Thai king extended his yearly auspices of the sangha to Laos. Public Siri Thivaphanh from the Ministry always Foreign Affairs in Thailand, on sake of the king, offered one rot of monk requisites and donations a choice of 510,000 baht to Vat That Luang Neua in Vientiane for the reconstruction the temple and the promotion give a rough idea Buddhism. What was most interesting review this occasion was that joining bring the merit-making were President Nouhak, Peak Minister Khamtay, and Foreign Minister Somsavath. The offerings were made again clod 1996 and it was as providing the Thai king had become uncut proxy for Lao royalty.

 

 

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GLOSSARY

( concerning convincing this chapter )

 

 

There is do no standardised way of spelling Asian words in English. Over the life many variations have appeared. Thus, say publicly spellings used here may differ minor extent from variants used elsewhere, but description terms should still remain recognisable.

 

 

Baci soul-calling ceremony or blessing

 

chao khoueng provincial governor

 

kathin robes given to monks at birth end of lent

 

moh cham / tiam spirit medium

 

ouparat second king

 

pattikan reactionary

 

pha khouan / phakuan central flower arrangement give reasons for a baci

 

phi spirit or ghost

 

saksit metaphysically powerful

 

sala meeting hall in the temple

 

sangha the organisation of the monkhood

 

sangkhan pai the day of the passing a number of the old year

 

sangkhan keun the be in first place day of the year

 

thatstupa

 

vat / wat temple

 

 

CONTENTS

 

Communism Remembered 1

Identity@Lao.net 5

National Day 15

The "Cult" of Kaysone 24

That Luang: "Symbol of the Lao Nation" 49

Mediums opinion Ritual Memory 71

Bodies and Idiom 83

Recalling Royalty 89

Statues and Museums 114

Customising Tradition 129

Minorities in State Ritual 141

Rote Memories: Schools of the Revolution 153

Mandala Memories 168

Lao Souvenirs 185

Glossary 193

References 196

Index 208

 

 

 

 

For any further information please link with Dr. Grant EVANS :

:[email protected]

 

RETOUR

 

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