Hua Hin
Prachuap Khiri Khan (including Hua Hin) The provincial capital is a fishing port with a superb location beside beautiful curving bays and amongst steep mountain outcrops. About 100 kilometres to the north of Prachuap Khiri Khan is Hua Hin, Thailand's first beach resort which is renowned for golf and spa. Between Hua Hin and Prachuap Khiri Khan are Pran Buri with many boutique resorts and Khao Sam Roi Yot National Park with soaring peaks, numerous caves and exotic bird life.
Hua Hin 281 kilometers south of Bangkok, Hua Hin, which literally means stone head in Thai, is the oldest beach resort of the country and is still very popular. Clean white sand, crystal clear water and a tranquil atmosphere has continued to attract tourists in search of peaceful and relaxing holidays.
The town was originally known as Ban Samoe Rieng, or Ban Laem Hin (Stony Point Village). The construction of a railway station in the city as part of the Southern Railroad in the reign of King Rama VI resulted in making Hua Hin stand out from many quite fishing villages. In addition, the construction of a Summer Palace of King Rama VII totally transformed the village into a high-society resort town for royalty. Even today, the Royal Family continues to reside at the Palace for part of the year.
Hua Hin's consequence came with the opening of the Railway Hotel (known today as the Sofitel Central Hotel), an elegant Victorian-style resort hotel, and also the countrys first standard golf course. A cluster of royal and high-society residences gradually became more visible resulting in the transformation of the whole village into the first seaside resort of the country, where visitors could enjoy swimming, fishing, and golfing in the country's first standard golf course.
Today, Hua Hin is a well-established beach destination with word-class facilities coupled with a true sense of Thai hospitality. Despite its expansive growth and development as a luxurious destination, the splendor of Hua Hin remains intact. Remaining content in itself, Thailand's oldest seaside resort has never sought international recognition. It has continued to provide a peaceful and relaxed sanctuary in a picturesque environment that comes with a true sense of historical identity.
From; http://www.tourismthailand.org/
Sunday, March 4, 2007
Thai Myths
THE RAMAKIEN
The tale of Prince Rama and his wife Sita, and of the struggles between good and evil.
Written some 2,000 years ago and accredited to the Indian poet Valmiki, the Ramayana opens with the founding of the rival cities of Ayutthaya, capital of the gods, and Langka, city of the demons. The long and convoluted tale revolves around the struggle between these two antagonistic forces, the principal action focusing on the trials and tribulations of Ayutthaya's Prince Rama, the abduction of his wife, Sita, and the eventual defeat of Langka by Hanuman and his army of monkey warriors.
This is the Ramakian, the epic tale providing story lines for dance, drama, puppet plays and shadow theater. The influence of the Ramakian is so pervasive that nothing could appear more Thai. Ironically, it is not strictly a home-grown product, but rather the local version of the Indian Ramayana epic, and its roll call of gods and demons belongs essentially to the Hindu world of the subcontinent rather than to the Theravada Buddhist land of the Thais. Most cultures of Southeast Asia are rooted in Indian influences which filtered through the region from around the second century AD onwards.
Religious, mythological, linguistic and other elements of Indian culture were absorbed, and thus became especially persuasive. Various local populations adapted and moulded Indian influences to their own ways, gradually evolving cultures that were distinct yet with common roots. Most influential of all was the Ramayana which, along with the Mahabharata, ranks as India's greatest literary work.
Like all the best stories, the Ramayana combines adventure and excitement plus a touch of comic relief with moral edification, and full play is given to strange occurrences in which magic, divination, horoscopes and other mysteries are important elements. In one form or another the epic was incorporated in the cultures of most Southeast Asian civilisations, and was firmly established before the rise of the Thai kingdom. But while the Ramayana's influence stretches way back, the Thai version is a distinctly local creation, as exemplified by the text of King Rama I, written in 1807. It is not known how far King Rama I relied on the vernacular versions of the story which had been passed down through the centuries, nor to what extent he consulted Indian sources, yet it is important to note that he did not merely translate the Ramayana.
The narrative follows the Indian story only in its broad outlines, and there are considerable differences in detail. Names are modified, and dress, customs, ways of life and even the flora assume local distinction. A classic though it is, the Ramakian, unlike western literary landmarks, has impact not through the pages of a handsomely bound book but via myriad art forms. The text is incomparably rich and lends itself naturally to illustration and to theatre in all its forms.
Wat Po (Temple of the Reclining Buddha), Bangkok's oldest and largest temple complex, presents an easily accessible manifestation of the Ramakian's visual impact. On the outer wall of the main chapel is a series of marble bas relief's depicting a selection of connected scenes from the epic tale in a set of 152 panels. The relief's portray the abduction and subsequent rescue of Sita and, for some strange reason, conclude not with the stirring climax of the victory over Langka, but with the death of a minor character before the recovery of Sita. Perhaps the artists simply ran out of space-but then the audience would have been familiar with the tale since childhood. And such is the artistic skill that each panel can be regarded as an individual work of art.
The doors of the main chapel of Wat Po also illustrate the power of the Ramakian in an unusual medium: the exquisite mother-of-pearl inlay work-in which cut pieces are glued onto a paper cartoon and then applied to a permanent and subsequently lacquered surface-which has a long tradition in Thailand and reached its zenith in the mid-19th century. The influence of the Ramakian on temple murals can be seen at nearby Wat Phra Keo (Temple of the Emerald Buddha), in the grounds of the Grand Palace. The tradition of covering interior temple walls with murals dates almost from the birth of Thai civilisation, and it is arguably the highest form of truly indigenous creative expression.
Most students of Muay Thai (Thai Boxing) should be familiar with such names as Pra Rama Tam Gwang (Rama follows the deer). Hak Kor Erawan (breaking Erawan's neck), Mon Yan Lek (Mon supports the pillar), Bid Hang Naga (Twisting the Naga's tail), Hanuman Tawai Waen (Hanuman presents the rings). Hanuman does this, Hanuman does that, etc. So who and what are Hanuman, Erawan, Rama, Mon, and Naga?
They are all characters from the story of Rama the book of Ramakien, the Thai version of the Indian Ramayana epic in which Rama, Vishnu's reincarnation on earth and heir to the throne of Ayodhya in Northern India is banished from heaven and spends fourteen years in exile on earth with his wife Sita and his brother Lakshman. With the assistance of a monkey army whose commander is Hanuman, the monkey god, they set out to destroy the forces of evil on earth. Since 1902 the Ramakien has become part of Thailand's school curriculum. This epic literature contains romance, adventure, heroism, magic, demons, and gods. here are just some of the characters who have martial connections:
Rama - Vishnu resident in the cosmic ocean until reborn on earth specifically to destroy evil demons Erawan - Indra's white elephant steed; Hanuman - white monkey with fur which sparkles like diamonds and Rama's greatest warrior. Naga - the mighty serpent King; Indrachit (Ronapak) - Tosakanth's warrior son also Ongkot, Sadayu, Tosakanth, Khumpakan and lesser demons.There are many Muay Thai techniques which are inspired by stories for example: Hak Kor Erawan: This story is where Hanuman leapt to the sky to break the false Erawan's neck:
Technique: taking hold of your opponents neck, push it down whilst throwing your knee up.
Hanuman Tawai Waen. This episode tells of Hanuman presenting Sita with her ring to prove that he is Rama's emissary Technique: Double uppercut to opponents face. Besides Muay Thai techniques, the Ram Muay or Wai Kru (Pre-fight dance) also has Ramakien connections. The Pra Rama Tam Gwang dance tells of the demon Mareet, who transforms himself into a golden deer with diamond antlers. Sita, Rama's wife sees the creature in the forest and asks Rama to catch it for her. So Rama with his magic bow sets out to pursue this celestial creature. Narai Kwang Chak (Narai throws discus) - in this particular story, Narai armed with his magical discus which has the power to cut through the mountains and destroy all demons, has been released to fight against the demon hordes.
From; http://www.usmta.com/Thai-History-Frame.htm
The tale of Prince Rama and his wife Sita, and of the struggles between good and evil.
Written some 2,000 years ago and accredited to the Indian poet Valmiki, the Ramayana opens with the founding of the rival cities of Ayutthaya, capital of the gods, and Langka, city of the demons. The long and convoluted tale revolves around the struggle between these two antagonistic forces, the principal action focusing on the trials and tribulations of Ayutthaya's Prince Rama, the abduction of his wife, Sita, and the eventual defeat of Langka by Hanuman and his army of monkey warriors.
This is the Ramakian, the epic tale providing story lines for dance, drama, puppet plays and shadow theater. The influence of the Ramakian is so pervasive that nothing could appear more Thai. Ironically, it is not strictly a home-grown product, but rather the local version of the Indian Ramayana epic, and its roll call of gods and demons belongs essentially to the Hindu world of the subcontinent rather than to the Theravada Buddhist land of the Thais. Most cultures of Southeast Asia are rooted in Indian influences which filtered through the region from around the second century AD onwards.
Religious, mythological, linguistic and other elements of Indian culture were absorbed, and thus became especially persuasive. Various local populations adapted and moulded Indian influences to their own ways, gradually evolving cultures that were distinct yet with common roots. Most influential of all was the Ramayana which, along with the Mahabharata, ranks as India's greatest literary work.
Like all the best stories, the Ramayana combines adventure and excitement plus a touch of comic relief with moral edification, and full play is given to strange occurrences in which magic, divination, horoscopes and other mysteries are important elements. In one form or another the epic was incorporated in the cultures of most Southeast Asian civilisations, and was firmly established before the rise of the Thai kingdom. But while the Ramayana's influence stretches way back, the Thai version is a distinctly local creation, as exemplified by the text of King Rama I, written in 1807. It is not known how far King Rama I relied on the vernacular versions of the story which had been passed down through the centuries, nor to what extent he consulted Indian sources, yet it is important to note that he did not merely translate the Ramayana.
The narrative follows the Indian story only in its broad outlines, and there are considerable differences in detail. Names are modified, and dress, customs, ways of life and even the flora assume local distinction. A classic though it is, the Ramakian, unlike western literary landmarks, has impact not through the pages of a handsomely bound book but via myriad art forms. The text is incomparably rich and lends itself naturally to illustration and to theatre in all its forms.
Wat Po (Temple of the Reclining Buddha), Bangkok's oldest and largest temple complex, presents an easily accessible manifestation of the Ramakian's visual impact. On the outer wall of the main chapel is a series of marble bas relief's depicting a selection of connected scenes from the epic tale in a set of 152 panels. The relief's portray the abduction and subsequent rescue of Sita and, for some strange reason, conclude not with the stirring climax of the victory over Langka, but with the death of a minor character before the recovery of Sita. Perhaps the artists simply ran out of space-but then the audience would have been familiar with the tale since childhood. And such is the artistic skill that each panel can be regarded as an individual work of art.
The doors of the main chapel of Wat Po also illustrate the power of the Ramakian in an unusual medium: the exquisite mother-of-pearl inlay work-in which cut pieces are glued onto a paper cartoon and then applied to a permanent and subsequently lacquered surface-which has a long tradition in Thailand and reached its zenith in the mid-19th century. The influence of the Ramakian on temple murals can be seen at nearby Wat Phra Keo (Temple of the Emerald Buddha), in the grounds of the Grand Palace. The tradition of covering interior temple walls with murals dates almost from the birth of Thai civilisation, and it is arguably the highest form of truly indigenous creative expression.
Most students of Muay Thai (Thai Boxing) should be familiar with such names as Pra Rama Tam Gwang (Rama follows the deer). Hak Kor Erawan (breaking Erawan's neck), Mon Yan Lek (Mon supports the pillar), Bid Hang Naga (Twisting the Naga's tail), Hanuman Tawai Waen (Hanuman presents the rings). Hanuman does this, Hanuman does that, etc. So who and what are Hanuman, Erawan, Rama, Mon, and Naga?
They are all characters from the story of Rama the book of Ramakien, the Thai version of the Indian Ramayana epic in which Rama, Vishnu's reincarnation on earth and heir to the throne of Ayodhya in Northern India is banished from heaven and spends fourteen years in exile on earth with his wife Sita and his brother Lakshman. With the assistance of a monkey army whose commander is Hanuman, the monkey god, they set out to destroy the forces of evil on earth. Since 1902 the Ramakien has become part of Thailand's school curriculum. This epic literature contains romance, adventure, heroism, magic, demons, and gods. here are just some of the characters who have martial connections:
Rama - Vishnu resident in the cosmic ocean until reborn on earth specifically to destroy evil demons Erawan - Indra's white elephant steed; Hanuman - white monkey with fur which sparkles like diamonds and Rama's greatest warrior. Naga - the mighty serpent King; Indrachit (Ronapak) - Tosakanth's warrior son also Ongkot, Sadayu, Tosakanth, Khumpakan and lesser demons.There are many Muay Thai techniques which are inspired by stories for example: Hak Kor Erawan: This story is where Hanuman leapt to the sky to break the false Erawan's neck:
Technique: taking hold of your opponents neck, push it down whilst throwing your knee up.
Hanuman Tawai Waen. This episode tells of Hanuman presenting Sita with her ring to prove that he is Rama's emissary Technique: Double uppercut to opponents face. Besides Muay Thai techniques, the Ram Muay or Wai Kru (Pre-fight dance) also has Ramakien connections. The Pra Rama Tam Gwang dance tells of the demon Mareet, who transforms himself into a golden deer with diamond antlers. Sita, Rama's wife sees the creature in the forest and asks Rama to catch it for her. So Rama with his magic bow sets out to pursue this celestial creature. Narai Kwang Chak (Narai throws discus) - in this particular story, Narai armed with his magical discus which has the power to cut through the mountains and destroy all demons, has been released to fight against the demon hordes.
From; http://www.usmta.com/Thai-History-Frame.htm
Thai History
BC 600 - AD 1900 ...In the beginning...
The peoples who finally became the nation of Thailand where known as the 'Ai Lo' by the Chinese, and as Nanchaoans by others, first migrated out of northern India almost 4,000 years ago. They traveled up towards southern China skirting round the mountainous regions of Tibet and entering the Hunan province of China. battling the imperial Chinese army for over 50 years before the Imperial court allowed the Nanchaoans to stay if they agreed to pay tribute.
When Tibet moved against China in a serious of political wars based on the rejection of China to allow a royal member of the Chinese imperial court to become wife to one of the kings of Tibet.
The Nanchaoans like the Tibeto- Burmans were the unfortunate buffer between both countries, but an invading Mongol army from China's eastern borders had swept into the region, the Nanchaoans moved out after 400 hundred years, not being able to compete against the invading Mongol armies and defending their backs against the Tibetans. Throughout this period the Tai peoples had been gradually migrating southwards down the great river valleys of mainland Southeast Asia and settling among the Khmer, Mon and Burman populations whom they encountered on the way. By the 12th century they had established several small states in Upper Burma (Shans), the Mekong valley (Laos) and the Chao Phraya valley (Thais).
Thailand before the Thais.
The area covered by the modern state of Thailand, known until 1939 as Siam, is one of considerable diversity. The term Thai or Siamese is therefore primarily not ethnic, but political, denoting a subject of the king of Thailand, secondarily linguistic, meaning a speaker of the Thai language, and thirdly cultural, signifying a product of the culture to which the various ethnic groups that have formerly lived or live today in the region have all contributed.
The term Tai is generally used to denote the various related peoples, among them the Shans, the Laos and the Siamese Thais, who, as early as the 7th century, began a gradual process of migration into mainland Southeast Asia from southwest China and of whom the Siamese Thai branch now form the majority of the population of the kingdom of Thailand.
Trading relations between the Indian subcontinent and Southeast Asia go back far into the prehistoric period, but the earliest evidence of Indian influence penetrating into Southeast Asia in the wake of this trade dates from the Its. century AD with the formation in mainland Southeast Asia, the Malay peninsula and the western islands of the Indonesian archipelago of states in which, the kings in order to legitimise their power, had adopted either Hinduism or Buddhism, together with other Indian ideas of kingship, statecraft, law and administration, and forms of religious art and architecture derived from Indian models.
Among the earliest of these kingdoms was the state called Funan by the Chinese. According again to the Chinese sources, Funan was replaced as the leading power in the Mekong valley by one of its vassals, the Khmer state of Zhenla, which was centered round Bassac in southern Laos. When Funan was being threatened by the rising power of Zhenla, the dominant people of central Thailand seem to have been the Mons, an ancient people, related to the Khmers, who probably settled in the region at about the same time. While under the rule of Funan, the Mons adopted Indian religion, chiefly Theravada Buddhism. unlike the predominantly Hindu Khmers. There appear to have been numerous small Mon states in the region, of which the most important was Dvaravati. Little is known about Dvaravati, and even its name occurs only once, in an inscription that refers to the 'Lord of Dvaravati'. Many believe that it was a federation of Mon states rather than a single state, but the term is now applied to all Mon art and culture of this period in Thailand. The principal Mon-Dvaravati centers were U Thong, Lopburi, Khu Bua and Nakhon Pathom. In the north in the Lamphun area was the Mon kingdom of Haripunjaya, called Hariphunchai in Thai.
Haripunjaya is traditionally believed to have been founded in the late 7th century by a group of holy men at whose invitation the Buddhist ruler of Lop Buri sent his daughter Cham Tewi with a large retinue of Mons to Lamphun to be the first ruler of the new state. At about the time that Haripunjaya was founded, Dvaravati seems to have become politically, though not culturally, subject to the great maritime empire of Sri Vijaya, the capital of which is thought to have been at Palembang on the east coast of Sumatra and which at various times between the 7th and 13th century extended its rule over much of western Indonesia, the Malay peninsula and southern Thailand as far as the Kra Isthmus and other parts of the coast of the Gulf of Thailand.
In the early eleventh century the eastern part of the Mon realm fell under Khmer rule, while the western part was conquered by the Burmese King Anawrahta of Pagan (ruled 1044 -77). Haripunjaya also fell under Khmer rule in the II century and was finally conquered at the end of the 13th by King Mangrai, ruler of the northern kingdom of Lan Na. (Lanna).
Finally after a serious of battles they succumbed to Khmer domination, but by early 13th century, they outnumber the titular overlords; it was at this point that several groups united, proclaimed their freedom and in 1238 founded the independent kingdom of Sukhothai, (Dawn of happiness) in the Pali language. Under its second ruler, King Ramkhamhaeng, Sukhothai expanded its empire pushing the Khmer as far back as Malaysia and the Philippines. The kingdom of Sukhothai is remembered for its culture rather than political power. in a brief but brilliant period, it was the scene of a 'golden age' that saw the introduction of the Theravada Buddhism as the state religion, the creation of the Thai alphabet and the establishment of a paternal monarchy that made a vivid contrast to the aloof Khmer god-kings of Ankor.
From; http://www.usmta.com/Thai-History-Frame.htm
The peoples who finally became the nation of Thailand where known as the 'Ai Lo' by the Chinese, and as Nanchaoans by others, first migrated out of northern India almost 4,000 years ago. They traveled up towards southern China skirting round the mountainous regions of Tibet and entering the Hunan province of China. battling the imperial Chinese army for over 50 years before the Imperial court allowed the Nanchaoans to stay if they agreed to pay tribute.
When Tibet moved against China in a serious of political wars based on the rejection of China to allow a royal member of the Chinese imperial court to become wife to one of the kings of Tibet.
The Nanchaoans like the Tibeto- Burmans were the unfortunate buffer between both countries, but an invading Mongol army from China's eastern borders had swept into the region, the Nanchaoans moved out after 400 hundred years, not being able to compete against the invading Mongol armies and defending their backs against the Tibetans. Throughout this period the Tai peoples had been gradually migrating southwards down the great river valleys of mainland Southeast Asia and settling among the Khmer, Mon and Burman populations whom they encountered on the way. By the 12th century they had established several small states in Upper Burma (Shans), the Mekong valley (Laos) and the Chao Phraya valley (Thais).
Thailand before the Thais.
The area covered by the modern state of Thailand, known until 1939 as Siam, is one of considerable diversity. The term Thai or Siamese is therefore primarily not ethnic, but political, denoting a subject of the king of Thailand, secondarily linguistic, meaning a speaker of the Thai language, and thirdly cultural, signifying a product of the culture to which the various ethnic groups that have formerly lived or live today in the region have all contributed.
The term Tai is generally used to denote the various related peoples, among them the Shans, the Laos and the Siamese Thais, who, as early as the 7th century, began a gradual process of migration into mainland Southeast Asia from southwest China and of whom the Siamese Thai branch now form the majority of the population of the kingdom of Thailand.
Trading relations between the Indian subcontinent and Southeast Asia go back far into the prehistoric period, but the earliest evidence of Indian influence penetrating into Southeast Asia in the wake of this trade dates from the Its. century AD with the formation in mainland Southeast Asia, the Malay peninsula and the western islands of the Indonesian archipelago of states in which, the kings in order to legitimise their power, had adopted either Hinduism or Buddhism, together with other Indian ideas of kingship, statecraft, law and administration, and forms of religious art and architecture derived from Indian models.
Among the earliest of these kingdoms was the state called Funan by the Chinese. According again to the Chinese sources, Funan was replaced as the leading power in the Mekong valley by one of its vassals, the Khmer state of Zhenla, which was centered round Bassac in southern Laos. When Funan was being threatened by the rising power of Zhenla, the dominant people of central Thailand seem to have been the Mons, an ancient people, related to the Khmers, who probably settled in the region at about the same time. While under the rule of Funan, the Mons adopted Indian religion, chiefly Theravada Buddhism. unlike the predominantly Hindu Khmers. There appear to have been numerous small Mon states in the region, of which the most important was Dvaravati. Little is known about Dvaravati, and even its name occurs only once, in an inscription that refers to the 'Lord of Dvaravati'. Many believe that it was a federation of Mon states rather than a single state, but the term is now applied to all Mon art and culture of this period in Thailand. The principal Mon-Dvaravati centers were U Thong, Lopburi, Khu Bua and Nakhon Pathom. In the north in the Lamphun area was the Mon kingdom of Haripunjaya, called Hariphunchai in Thai.
Haripunjaya is traditionally believed to have been founded in the late 7th century by a group of holy men at whose invitation the Buddhist ruler of Lop Buri sent his daughter Cham Tewi with a large retinue of Mons to Lamphun to be the first ruler of the new state. At about the time that Haripunjaya was founded, Dvaravati seems to have become politically, though not culturally, subject to the great maritime empire of Sri Vijaya, the capital of which is thought to have been at Palembang on the east coast of Sumatra and which at various times between the 7th and 13th century extended its rule over much of western Indonesia, the Malay peninsula and southern Thailand as far as the Kra Isthmus and other parts of the coast of the Gulf of Thailand.
In the early eleventh century the eastern part of the Mon realm fell under Khmer rule, while the western part was conquered by the Burmese King Anawrahta of Pagan (ruled 1044 -77). Haripunjaya also fell under Khmer rule in the II century and was finally conquered at the end of the 13th by King Mangrai, ruler of the northern kingdom of Lan Na. (Lanna).
Finally after a serious of battles they succumbed to Khmer domination, but by early 13th century, they outnumber the titular overlords; it was at this point that several groups united, proclaimed their freedom and in 1238 founded the independent kingdom of Sukhothai, (Dawn of happiness) in the Pali language. Under its second ruler, King Ramkhamhaeng, Sukhothai expanded its empire pushing the Khmer as far back as Malaysia and the Philippines. The kingdom of Sukhothai is remembered for its culture rather than political power. in a brief but brilliant period, it was the scene of a 'golden age' that saw the introduction of the Theravada Buddhism as the state religion, the creation of the Thai alphabet and the establishment of a paternal monarchy that made a vivid contrast to the aloof Khmer god-kings of Ankor.
From; http://www.usmta.com/Thai-History-Frame.htm
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