Khuen Khao Phao Khaolam Tradition

Khuen Khao Phao Khaolam Tradition

For almost 200 years, the merit-making tradition of “Bun Khao Lam” has been maintained by the minority Lao Wiang. Originally from Vientiane in Laos, they came and settled down in Phanomsarakham Subdistrict of Chachoengsao Province, during the reign of King Rama III. The tradition is observed when the third month comes and crops are ready for harvest. Local folks show gratitude by performing a merit-making rite. They cook a special khao lam, the main ingredient being newly harvested, fragrant sticky rice. The rice is cooked, or roasted, in bamboo tubes. In time past, the people would make the khao lam and presented it to the monks at Wat Nong Bua and Wat Nong Nae, along with some curried noodles (kanom chin) as the main dish.

The tradition stemmed from the Lao Wiang people’s faith in Buddhism. On the mountaintop of Khao Dong Yang where Wat Suwankhiri is situated, there is an important relic – a Buddha’s Footprint is kept there. Locals would trek up the path, to the mountaintop, in order to worship the Relic. The path passed by a 5-6 kilometer stretch of woods. Khao lam was a convenient food supply for devotees who made the trip up. The merit-making rite took place on the morning of Makha Bucha Day, the 15th waxing of the 3rd  month, so they would roast the khao lam one day before. 

Today the tradition is observed in 2 spots simultaneously – at Wat Suwan Khiri (Khao Dong Yang) and Wat Hua Samrong in Amphoe Plengyao. It is noteworthy that apparently one community has adopted the tradition of the other one. It so happened that the Lao Wiang group on their way to Khao Dong Yang always had to pass by Hua Samrong village where some Khmer-Thai lived. So eventually this latter group came to adopt the Lao Wiang religious practice as well.

Yet the celebrations in the 2 places do not follow the same pattern. The Amphoe Phanom one, held at Wat Suwankhiri, is more like a temple fair. Booths selling foodstuff (khao lam particularly) and goods are a prominent feature. At the spot where the uphill path begins, believers can do some merit-making activities including the sangkhatan (offering alms to monks without specifying any particular recipients). A large cable car is also installed there. It takes people up to the arched gateway, from where they walk up the steps to the top. A very big Rahula sculpted figure stands guard at the entrance. The cable car is commonly known as “Pha Pa Loy Fah”/Floating Pha Pa (pha pa is a type of merit-making).  

Khun Boonsom Sonthi of Ban Pak Huai, a tapioca farmer, has played an important role in organizing this fair since he was young. Now he is 69. He had some stories about the time back then when on the mountaintop there was but one wiharn/hall which housed the Buddha’s Footprint and a Buddha image. Only a monastery, not a temple, was there. To get to that spot, there was only one dirt path, not proper paved steps. Then there was an incident of fire in which the wiharn was burned down. The Relic and the image therefore needed to be taken down from up there. Time passed, a few more structures were added, and then there was a temple Wat Suwan Khiri. A new wiharn for a large reclining Buddha image was also built, together with Phra Phuttha Chinnarat Wiharn over the newly sculpted Buddha’s Footprint, and as well as a number of idols and other sculpted pieces.

As lifestyle has changed, so has the tradition. A significant change is brought about by present day’s better means of transportation. In the past, walking up the mountain could be quite a journey. So those living faraway would need provisions along the way. Roasted sticky rice was a handy supply. But now that there is a proper road around here, traveling on foot is unnecessary. Unnecessary also is the need to prepare the roasted khao lam. Khun Boonsom himself used to cook the rice for the walking trip. Later came bicycles, and motorbikes; and now they use cars and trucks instead. As for the entertainment meant for those merit seekers, there used to be such things like the li-ke (song and dance folk drama), movies, and the ramwong (folk group dance). These types of public entertainment were big expenses, so the temple committee had to dig into their own pockets. Eventually the current abbot decided that such a lot of money including the money donated by devotees should not have been wasted so. So now all that fun is no more.

The other celebration spot is at Wat Hua Samrong School. The event is organized by the Hua Samrong Local Center of Art and Culture. Ajarn Chantana Sraburin and Ajarn Wongduean Thimthong had more to say too about the changes too, as local folks no longer cook the khao lam for the monks. In the past, at this time of year a common sight in the community was thick smoke coming up everywhere from the houses. Then arrived the Gateway Industrial Estate, a new phenomenon some 20 years ago. Its presence meant new job opportunities. Young people started to leave for jobs in the new factories. Only elder ones stayed home. The change obviously has affected the lifestyle of the people. Old social values and beliefs (e.g. the violations of custom regarding sexual relationship, the practice of offering feasts to ghosts and spirits) – almost all have disappeared, and thus rocked the family institution in a quite complex way.

To sustain the old tradition, the provincial government sector, the private sector, together with the school have agreed to revive some old cultural practices. The whole thing has turned out to be a big event. They organize an elaborate, magnificent street procession featuring giant khao lam tubes and other local products, followed by parades of horses, horse carts, mountain bikes, old-fashioned motorbikes and choppers. The long procession and morning activities start at Wat Hua Samrong School. In the afternoon it moves along the streets, heading to Khao Dong Yang, or Wat Suwankhiri, in order to pay respect to the Buddha’s Footprint Relic. They take the pha pa offering to the temple as well.

A striking feature of this local fair is that those coming from various other communities or villages all bring their khao lam to be roasted at the same spot. The khao lam tubes are put on the ground forming one long single line, the longest in the world ever. To make khao lam, they start with cutting up some spiny bamboo trees. Care is taken in choosing only mature stems, but not too old ones which will not yield the right aroma. Also the sticky rice when cooked in the hollow stems will stick to the inside. The stems are cut at the joints into long pieces. This way the joints become the closed bottoms of the tubes. Sticky rice and coconut milk are poured in the tubes and then slow roasted until the rice is properly cooked.

In addition to the khao lam roasting, the Local Center of Art and Culture organizes more activities as well. The museum of local utensils situated in a modern Thai-style house welcomes the public. The space underneath the elevated museum house is also useful. A Thai classical music band performs there while visitors watch how a typical Khmer dessert the khao tom (or wed nom juan) is made. It is actually a local dessert made by the Khmer-Thai. A few elderly women do the demonstration of this quite tasty, flavorful and not oily sweetmeat, actually the same as the Thai khao tom mud. Nearby, many stalls sell interesting local products. It is a pity that most people who come to the fair do not find these things interesting. Obviously they are more keen to go up the Dong Yang mountain to make merit.

The overall atmosphere is a jovial, bustling one. Smoke from the khao lam roasting billows up constantly. A few men are using long sticks to poke the fire and make sure that the bamboo tubes are being heated slowly and evenly. The tubes tied up together with strings are lined in a long, shallow groove in the ground. The slow roasting lasts about 8 hours. Some of the cooked khao lam are meant as alms to monks. Nicely cooked ones are displayed in the khao lam contest. A good khao lam is judged by its softness and nice delicious smell. Some are to be eaten in the khao lam eating contest, which draws a lot of laughter and cheering. The rest of the khao lam is distributed among the people who join this fun fair.    

Once all the fun activities are over, the procession moves again, headed by the horse parade. A road with less traffic is preferred. The procession moves past some woods and canals, and ends after about 1 hour at the temple. Here there are big crowds, traffic jam, and lots of vehicles. A flyover above the main road is packed with believers going to the temple. Even the procession moves slowly. The path up to the top has 718 steps. The weather is hot. Shades from trees along both sides provide some solace. Big groups of devotees are seen walking up and down the path. Along the way there are a few rest areas where free drinking water is available. A few foodstalls are permitted up here. Some people take a short break, also to enjoy the view.

Although devotees no longer bring khao lam to worship the Relic and the Buddha image, they still come for the same purpose of making merit on one of the most important Buddhist days, the Makha Bucha. Khao lam, however, remains the unique offering to monks, and a significant worshipping item for the very important sitting Buddha image, in the meditation posture, in front of the temple. The image was fabricated in honor of King Rama IX. Khao lam sold in the fair is very popular as well. A lot of people buy and take it home.