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Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Phallus shrines are believed to have special properties, or their resident spirits are believed to have special powers to redress specific problems. A noteworthy example is the shrine of Chao Mae Tuptim, a female deity considered to reside in a venerable banyan tree in Nai Lert Park, Bangkok.<br/><br/> Chao Mae Tuptim has the power to induce fertility, and many young women seeking to become pregnant visit the shrine, leaving presents of flowers and incense, as well as the less common offering of wooden phalluses of all sizes, from a few inches long to giant representations up to 3 metres long.
Phallus shrines are believed to have special properties, or their resident spirits are believed to have special powers to redress specific problems. A noteworthy example is the shrine of Chao Mae Tuptim, a female deity considered to reside in a venerable banyan tree in Nai Lert Park, Bangkok.<br/><br/> Chao Mae Tuptim has the power to induce fertility, and many young women seeking to become pregnant visit the shrine, leaving presents of flowers and incense, as well as the less common offering of wooden phalluses of all sizes, from a few inches long to giant representations up to 3 metres long.
Phallus shrines are believed to have special properties, or their resident spirits are believed to have special powers to redress specific problems. A noteworthy example is the shrine of Chao Mae Tuptim, a female deity considered to reside in a venerable banyan tree in Nai Lert Park, Bangkok.<br/><br/> Chao Mae Tuptim has the power to induce fertility, and many young women seeking to become pregnant visit the shrine, leaving presents of flowers and incense, as well as the less common offering of wooden phalluses of all sizes, from a few inches long to giant representations up to 3 metres long.
Phallus shrines are believed to have special properties, or their resident spirits are believed to have special powers to redress specific problems. A noteworthy example is the shrine of Chao Mae Tuptim, a female deity considered to reside in a venerable banyan tree in Nai Lert Park, Bangkok.<br/><br/> Chao Mae Tuptim has the power to induce fertility, and many young women seeking to become pregnant visit the shrine, leaving presents of flowers and incense, as well as the less common offering of wooden phalluses of all sizes, from a few inches long to giant representations up to 3 metres long.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Abandoned in the late 13th century CE, and now in ruins, Wiang Kum Kam was once the capital of Thailand’s northern region, and is located just south of Chiang Mai. It was built by King Mangrai at some time in the 13th century after his victory over the Hariphunchai kingdom of modern-day Lamphun. However, after the city had flooded several times, Mangrai decided to relocate the capital of his kingdom, and moved it farther north on the River Ping to a site that is now the city of Chiang Mai.<br/><br/> Wiang Kum Kam was abandoned in 1290 CE, although some records suggest a community called Chang Kham lived there before or after the Burmese seizure of Chiang Mai in 1558.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the chao thii.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the chao thii.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Wat Yang Kuang, Suriyawong Road, Chiang Mai has a long and chequered history. Originally mentioned in the Nirat Haripunchai (1517) as Wat Nang Rua, it was abandoned as a result of the destructive 18th century wars with Burma, leading to the abandonment of the city of Chiang Mai between 1775 and 1797 on the instruction of Chao Kawila.<br/><br/> When Kawila ordered the repopulation of Chiang Mai in 1797, he transported Tai Khoen people from the neighbourhood of Wat Yang Kuang in Chiang Tung (Kengtung in the eastern part of Shan State) to Chiang Mai, settling them south of the Old City, in the newly populated area between the Old City walls and the earthen ramparts of Kamphaeng Din. Following the custom of the time, the resettled Tai Khoen centred their new community on the former Wat Nang Rua, which they gave the new name Wat Yang Kuang in honour of their former temple and place of origin.<br/><br/> The temple fell into disuse in the late 19th or early 20th century, but was been restored and re-established between 2008 and 2012.
Wat Yang Kuang, Suriyawong Road, Chiang Mai has a long and chequered history. Originally mentioned in the Nirat Haripunchai (1517) as Wat Nang Rua, it was abandoned as a result of the destructive 18th century wars with Burma, leading to the abandonment of the city of Chiang Mai between 1775 and 1797 on the instruction of Chao Kawila.<br/><br/> When Kawila ordered the repopulation of Chiang Mai in 1797, he transported Tai Khoen people from the neighbourhood of Wat Yang Kuang in Chiang Tung (Kengtung in the eastern part of Shan State) to Chiang Mai, settling them south of the Old City, in the newly populated area between the Old City walls and the earthen ramparts of Kamphaeng Din. Following the custom of the time, the resettled Tai Khoen centred their new community on the former Wat Nang Rua, which they gave the new name Wat Yang Kuang in honour of their former temple and place of origin.<br/><br/> The temple fell into disuse in the late 19th or early 20th century, but was been restored and re-established between 2008 and 2012.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the chao thii.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.<br/><br/> Lampang was originally founded during the 7th century Dvaravati period. Nothing remains from these early times, but the city is rich in temples, many of which have a distinctly Burmese flavour as Lampang had a substantial Burmese population in the 19th century, most of whom were involved in the logging industry.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the chao thii.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.<br/><br/> Lampang was originally founded during the 7th century Dvaravati period. Nothing remains from these early times, but the city is rich in temples, many of which have a distinctly Burmese flavour as Lampang had a substantial Burmese population in the 19th century, most of whom were involved in the logging industry.
In the 6th year of the reign of Thai King Rama I (20 March 1736 – 7 September 1809), a decision was taken to resettle and revive the city of Chiang Mai as a bastion of Siamese power in the north. The task of re-establishment fell to Chao Kavila, ruler of Lampang, who was established as viceroy of the north at Chiang Mai in 2339 BE / 1796 CE and immediately began the task of resettling and defending the city.<br/><br/> Over the next four years, on Kavila's orders, Chiang Mai's city fortifications were restored and strengthened as a bulwark against frequent attacks from the Burmese. By 2343 BE /1800 CE the main walls and gates enclosing the old city had been rebuilt, and Kavila was able to turn his attention to the rapidly expanding southern and eastern suburbs, located between the old city and the River Ping - an area which today includes the Thapae, Changmoi and Changklan Roads, and which constitutes Chiang Mai's busy financial and commercial centre.<br/><br/> For the defense of this region a high earthen rampart, faced with brick and reinforced in places with brick bastions, was built southwards from Jaeng Ku Ruang, the old city's south-western corner. Curving first to the east and then northwards, these new ramparts encompassed a broad sweep of land between the present Tippanet and Thapae Road areas, before finally swinging north-westwards to rejoin the old city wall at the north-eastern, Sri Phum corner. On the outer side of this new wall, as an additional defense, local streams were redirected to form a moat - in the west, flowing southwards from the old city moat, the waters of the Huai Kaeo, or Emerald Stream, and in the east, flowing southwards to meet them, the waters of the Klong Mae Kha.
In the 6th year of the reign of Thai King Rama I (20 March 1736 – 7 September 1809), a decision was taken to resettle and revive the city of Chiang Mai as a bastion of Siamese power in the north. The task of re-establishment fell to Chao Kavila, ruler of Lampang, who was established as viceroy of the north at Chiang Mai in 2339 BE / 1796 CE and immediately began the task of resettling and defending the city.<br/><br/> Over the next four years, on Kavila's orders, Chiang Mai's city fortifications were restored and strengthened as a bulwark against frequent attacks from the Burmese. By 2343 BE /1800 CE the main walls and gates enclosing the old city had been rebuilt, and Kavila was able to turn his attention to the rapidly expanding southern and eastern suburbs, located between the old city and the River Ping - an area which today includes the Thapae, Changmoi and Changklan Roads, and which constitutes Chiang Mai's busy financial and commercial centre.<br/><br/> For the defense of this region a high earthen rampart, faced with brick and reinforced in places with brick bastions, was built southwards from Jaeng Ku Ruang, the old city's south-western corner. Curving first to the east and then northwards, these new ramparts encompassed a broad sweep of land between the present Tippanet and Thapae Road areas, before finally swinging north-westwards to rejoin the old city wall at the north-eastern, Sri Phum corner. On the outer side of this new wall, as an additional defense, local streams were redirected to form a moat - in the west, flowing southwards from the old city moat, the waters of the Huai Kaeo, or Emerald Stream, and in the east, flowing southwards to meet them, the waters of the Klong Mae Kha.
Wiang Tha Khan, located 16km south of Chiang Mai in rural Sanpatong District, is a small and prosperous Northern Thai village set amid Lamyai plantations and inhabited by Tai Yong resettled from nearby Shan State in Burma at the beginning of the 19th century. As long ago as the 10th century CE it was a fortified city or ‘wiang’ serving as an outlying bastion of the Mon Kingdom of Haripunchai, today’s Lamphun. Today the remains of the city walls and surrounding moat survive amid the Lamyai plantations and rice fields, as well as the remains of 11 separate temples founded during the Mon Period (c. 9th-12th centuries CE), but dating in their present form from the Tai Kingdom of Lan Na (12th -16th centuries CE).<br/><br/> The most important site includes Wat Klang Muang, located in the centre of the village, with a small museum. Other more important temples include Wat Ubosot, Wat Ton Kok and Ku Mai Daeng. The entire complex was surveyed and restored by the Thai Fine Arts Department in the 1980s, and a record of their finding was published (in Thai) in 1991.<br/><br/> Wiang Tha Kan may be seen as a similar Mon outpost to nearby Wiang Kum Kam, located about 6km south of Chiang Mai on the Lamphun Road, a similarly fortified settlement guarding the Mon capital at Haripunchai. Two other fortified Mon settlements remain to be excavated.
Wiang Tha Khan, located 16km south of Chiang Mai in rural Sanpatong District, is a small and prosperous Northern Thai village set amid Lamyai plantations and inhabited by Tai Yong resettled from nearby Shan State in Burma at the beginning of the 19th century. As long ago as the 10th century CE it was a fortified city or ‘wiang’ serving as an outlying bastion of the Mon Kingdom of Haripunchai, today’s Lamphun. Today the remains of the city walls and surrounding moat survive amid the Lamyai plantations and rice fields, as well as the remains of 11 separate temples founded during the Mon Period (c. 9th-12th centuries CE), but dating in their present form from the Tai Kingdom of Lan Na (12th -16th centuries CE).<br/><br/> The most important site includes Wat Klang Muang, located in the centre of the village, with a small museum. Other more important temples include Wat Ubosot, Wat Ton Kok and Ku Mai Daeng. The entire complex was surveyed and restored by the Thai Fine Arts Department in the 1980s, and a record of their finding was published (in Thai) in 1991.<br/><br/> Wiang Tha Kan may be seen as a similar Mon outpost to nearby Wiang Kum Kam, located about 6km south of Chiang Mai on the Lamphun Road, a similarly fortified settlement guarding the Mon capital at Haripunchai. Two other fortified Mon settlements remain to be excavated.
Spirit houses are common in Cambodia and many Cambodians believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land. Many temples also have spirt houses on their grounds.
Phnom Penh lies on the western side of the Mekong River at the point where it is joined by the Sap River and divides into the Bassac River, making a meet place of four great waterways known in Cambodian as Chatomuk or 'Four Faces'. It has been central to Cambodian life since soon after the abandonment of Angkor in the mid-14th century and has been the capital since 1866.<br/><br/> An elegant Franco-Cambodian city of broad boulevards and Buddhist temples, it was considered one of the jewels of Southeast Asia until Cambodia became involved in the Second Indochina War in 1965. Ten years later victorious Khmer Rouge forces captured the city. These extreme left-wing communists, led by the secretive Pol Pot, ordered the immediate evacuation of Phnom Penh causing up to two million deaths during the period 1975-79. During this time the city was abandoned and fell into ruin. Since the defeat of the Khmer Rouge in 1979 it has been gradually recovering, but still bears scars of a terrible past.
Generally the history of Korean painting is dated to approximately 108 C.E., when it first appears as an independent form. Between that time and the paintings and frescoes that appear on the Goryeo dynasty tombs, there has been little research. Suffice to say that until the Joseon dynasty the primary influence was Chinese painting though done with Korean landscapes, facial features, Buddhist topics, and an emphasis on celestial observation in keeping with the rapid development of Korean astronomy.<br/><br/> Throughout the history of Korean painting, there has been a constant separation of monochromatic works of black brushwork on very often mulberry paper or silk; and the colourful folk art or min-hwa, ritual arts, tomb paintings, and festival arts which had extensive use of colour.<br/><br/> This distinction was often class-based: scholars, particularly in Confucian art felt that one could see colour in monochromatic paintings within the gradations and felt that the actual use of colour coarsened the paintings, and restricted the imagination. Korean folk art, and painting of architectural frames was seen as brightening certain outside wood frames, and again within the tradition of Chinese architecture, and the early Buddhist influences of profuse rich thalo and primary colours inspired by Art of India.
Abandoned in the late 13th century CE, and now in ruins, Wiang Kum Kam was once the capital of Thailand’s northern region, and is located just south of Chiang Mai.<br/><br/> It was built by King Mangrai at some time in the 13th century after his victory over the Hariphunchai kingdom of modern-day Lamphun. However, after the city had flooded several times, Mangrai decided to relocate the capital of his kingdom, and moved it farther north on the River Ping to a site that is now the city of Chiang Mai.<br/><br/> Wiang Kum Kam was abandoned in 1290 CE, although some records suggest a community called Chang Kham lived there before or after the Burmese seizure of Chiang Mai in 1558.
Abandoned in the late 13th century CE, and now in ruins, Wiang Kum Kam was once the capital of Thailand’s northern region, and is located just south of Chiang Mai.<br/><br/> It was built by King Mangrai at some time in the 13th century after his victory over the Hariphunchai kingdom of modern-day Lamphun. However, after the city had flooded several times, Mangrai decided to relocate the capital of his kingdom, and moved it farther north on the River Ping to a site that is now the city of Chiang Mai.<br/><br/> Wiang Kum Kam was abandoned in 1290 CE, although some records suggest a community called Chang Kham lived there before or after the Burmese seizure of Chiang Mai in 1558.
Abandoned in the late 13th century CE, and now in ruins, Wiang Kum Kam was once the capital of Thailand’s northern region, and is located just south of Chiang Mai.<br/><br/> It was built by King Mangrai at some time in the 13th century after his victory over the Hariphunchai kingdom of modern-day Lamphun. However, after the city had flooded several times, Mangrai decided to relocate the capital of his kingdom, and moved it farther north on the River Ping to a site that is now the city of Chiang Mai.<br/><br/> Wiang Kum Kam was abandoned in 1290 CE, although some records suggest a community called Chang Kham lived there before or after the Burmese seizure of Chiang Mai in 1558.
Abandoned in the late 13th century CE, and now in ruins, Wiang Kum Kam was once the capital of Thailand’s northern region, and is located just south of Chiang Mai.<br/><br/> It was built by King Mangrai at some time in the 13th century after his victory over the Hariphunchai kingdom of modern-day Lamphun. However, after the city had flooded several times, Mangrai decided to relocate the capital of his kingdom, and moved it farther north on the River Ping to a site that is now the city of Chiang Mai.<br/><br/> Wiang Kum Kam was abandoned in 1290 CE, although some records suggest a community called Chang Kham lived there before or after the Burmese seizure of Chiang Mai in 1558.
Abandoned in the late 13th century CE, and now in ruins, Wiang Kum Kam was once the capital of Thailand’s northern region, and is located just south of Chiang Mai.<br/><br/> It was built by King Mangrai at some time in the 13th century after his victory over the Hariphunchai kingdom of modern-day Lamphun. However, after the city had flooded several times, Mangrai decided to relocate the capital of his kingdom, and moved it farther north on the River Ping to a site that is now the city of Chiang Mai.<br/><br/> Wiang Kum Kam was abandoned in 1290 CE, although some records suggest a community called Chang Kham lived there before or after the Burmese seizure of Chiang Mai in 1558.
Abandoned in the late 13th century CE, and now in ruins, Wiang Kum Kam was once the capital of Thailand’s northern region, and is located just south of Chiang Mai.<br/><br/> It was built by King Mangrai at some time in the 13th century after his victory over the Hariphunchai kingdom of modern-day Lamphun. However, after the city had flooded several times, Mangrai decided to relocate the capital of his kingdom, and moved it farther north on the River Ping to a site that is now the city of Chiang Mai.<br/><br/> Wiang Kum Kam was abandoned in 1290 CE, although some records suggest a community called Chang Kham lived there before or after the Burmese seizure of Chiang Mai in 1558.
Chiang Mai, sometimes written as 'Chiengmai' or 'Chiangmai', is the largest and most culturally significant city in northern Thailand, and is the capital of Chiang Mai Province. It is located 700 km (435 mi) north of Bangkok, among the highest mountains in the country. The city is on the Ping river, a major tributary of the Chao Phraya river.<br/><br/> King Mengrai founded the city of Chiang Mai (meaning 'new city') in 1296, and it succeeded Chiang Rai as capital of the Lanna kingdom. The ruler was known as the Chao. The city was surrounded by a moat and a defensive wall, since nearby Burma was a constant threat.<br/><br/> Chiang Mai formally became part of Siam in 1774 by an agreement with Chao Kavila, after the Thai King Taksin helped drive out the Burmese. Chiang Mai then slowly grew in cultural, trading and economic importance to its current status as the unofficial capital of northern Thailand, second in importance only to Bangkok.
Ko Muk or ‘Pearl Island’ lies 13km (8 miles) due south of Trang’s Pak Meng Pier. Until fairly recently a remote back-packer destination with a small resident population of Chao Lae ‘Sea Gypsies’, Ko Muk is fast developing into a more up-market destination.<br/><br/> Tham Morakot or ‘Emerald Cave’ is a major local attraction. Visitors have to swim about 75 meters (240 ft) through a water-filled cavern at high tide, part of the swim being in virtual pitch darkness, to reach a hong or sea-filled lagoon that is otherwise shut off from the outside world, with the only access other than the tunnel being by the inaccessible heights of the collapsed dome allowing sunlight into the lagoon below. Boats can also enter the lagoon, which has a small white sand beach, at low tide.<br/><br/> The east coast of the island is undeveloped by tourism and remains the domain of the local fisherfolk including Chao Lae. Trang province was dependent on tin mining until the first rubber seedlings were brought into Thailand around 1901 – part of a long journey from South America via the neighboring Malay States.<br/><br/> Rubber, palm oil and fishing are the mainstays of the province's economy. Tourism is making an increasing impact as Trang’s Anadaman Coast and islands are increasingly developed and popularized.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the chao thii.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Ko Rawi is the second largest island in the Adang-Rawi group which is itself part of the Ko Tarutao Marine National Park. It has an area of about 29 sq km (11.5 sq miles) and lies just 10km (6 miles) to the west of Ko Adang.<br/><br/> Ko Tarutao Marine National Park consists of 51 islands in two main groups scattered across the Andaman Sea in southernmost Thailand. Just seven of the islands are of any size, including Ko Tarutao in the east, and Ko Adang-Ko Rawi to the west. Just 5 miles (8km) to the south lies the marine frontier with Malaysia’s celebrated Langkawi Archipelago.<br/><br/> Tarutao is world-famous for its pristine diving sites, rich marine life and outstanding natural beauty. Covering a broad area of 575 sq miles (1490 sq km), Tarutao became Thailand’s second national marine park in 1974. Because of the location of the islands so far out to sea, the park is only safely accessible during the northeast monsoon between November and April.
Ko Tao or Turtle Island, located in the midst of the Gulf of Thailand, was named by early settlers for the island’s hump-backed, turtle-like shape, though it is also a significant breeding ground for both Hawksbill and Green Turtles.<br/><br/> The economy of the island, which was once uninhabited except for transient fishermen, now revolves almost exclusively around tourism and scuba diving. The rapid development of tourism in recent years has had a negative impact on turtle breeding, but since 2004 the Royal Thai Navy in conjunction with a cooperative of local dive centers has sponsored the reintroduction of hundreds of juvenile turtles to Ko Tao’s ecosystem.<br/><br/> The island is about 21 sq km (8 sq miles) in area, and the main settlement, on the western side of the island, is Ban Mae Hat. Most of the island is rugged, with dense forest inland, quiet coves along the relatively difficult-to-reach east coast, and a fine sweep of sandy beach along the western shore.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the chao thii.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.<br/><br/> Lampang was originally founded during the 7th century Dvaravati period. Nothing remains from these early times, but the city is rich in temples, many of which have a distinctly Burmese flavour as Lampang had a substantial Burmese population in the 19th century, most of whom were involved in the logging industry.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the <i>chao thii</i>.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.
Many Thai people believe that every house should have its own spirit house providing for the well-being of the locality spirit. These may be anywhere in the garden (even, in big cities, on the roof), with the important proviso that the shadow of human habitation should never fall on the spirit house, the home of the original and true owner of the land – the chao thii.<br/><br/> Naturally, this belief extends to shops and commerce as well. Scarcely a business in Thailand – from corner shop to multinational – is without at least one, and often two spirit houses. The first of these, raised on a pillar or in some high place, is purely Thai in origin. The second, generally to be found on the ground and decorated with Chinese characters and images of Confucian or Taoist sages, is purely Chinese and represents the pre-eminent position of Thai-Chinese in the world of commerce.<br/><br/> Hat Ao Noi means 'little bay beach', and that description more or less sums up this quiet bathing and relaxing destination. Connected with busier Ao Prachuap to the south, the beach is sheltered by a line of casuarinas trees.<br/><br/> This bay is popular with joggers and strollers from nearby Prachuap Khiri Khan. There is also a small fishing village here.
The old silversmiths’ quarter centred on Baan Wua Lai (Spotted Cow Village) stretches along both sides of Wua Lai Road, to the south of Chiang Mai's old city. This long-established, prosperous community of artisans maintains a tradition that stretches back more than two centuries, to the time of Chao Kawila’s re-establishment of Chiang Mai in the years after 1797.<br/><br/> Silversmiths have long been valued and held in high esteem by Southeast Asian royal courts from Burma to Java, and in times past the Lan Na Kingdom was no exception.
The old silversmiths’ quarter centred on Baan Wua Lai (Spotted Cow Village) stretches along both sides of Wua Lai Road, to the south of Chiang Mai's old city. This long-established, prosperous community of artisans maintains a tradition that stretches back more than two centuries, to the time of Chao Kawila’s re-establishment of Chiang Mai in the years after 1797.<br/><br/> Silversmiths have long been valued and held in high esteem by Southeast Asian royal courts from Burma to Java, and in times past the Lan Na Kingdom was no exception.
Wat Phan Tao, established in 1391, forms a kind of adjunct to the much larger Wat Chedi Luang lying next door and immediately to the south. Wat Phan Tao means ‘Temple of a Thousand Furnaces’ or ‘Temple of a Thousand Kilns’ and it is believed that the grounds were once the site of a foundry, casting bronze images of the Buddha for nearby Wat Chedi Luang.<br/><br/> The wooden viharn is one of the few surviving all-wood temple buildings in Chiang Mai. In times past it was a secular structure of no religious significance, the ho kham or ‘gilded hall’ of Chao Mahawong, the 5th of the Chao Chet Ton monarchs, who ruled Chiang Mai and the north from 1846 to 1854.<br/><br/> Chiang Mai (meaning 'new city'), sometimes written as 'Chiengmai' or 'Chiangmai', is the largest and most culturally significant city in northern Thailand. King Mengrai founded the city of Chiang Mai in 1296, and it succeeded Chiang Rai as capital of the Lanna kingdom.
Wat Phan Tao, established in 1391, forms a kind of adjunct to the much larger Wat Chedi Luang lying next door and immediately to the south. Wat Phan Tao means ‘Temple of a Thousand Furnaces’ or ‘Temple of a Thousand Kilns’ and it is believed that the grounds were once the site of a foundry, casting bronze images of the Buddha for nearby Wat Chedi Luang.<br/><br/> The wooden viharn is one of the few surviving all-wood temple buildings in Chiang Mai. In times past it was a secular structure of no religious significance, the ho kham or ‘gilded hall’ of Chao Mahawong, the 5th of the Chao Chet Ton monarchs, who ruled Chiang Mai and the north from 1846 to 1854.<br/><br/> Chiang Mai (meaning 'new city'), sometimes written as 'Chiengmai' or 'Chiangmai', is the largest and most culturally significant city in northern Thailand. King Mengrai founded the city of Chiang Mai in 1296, and it succeeded Chiang Rai as capital of the Lanna kingdom.
Wat Phan Tao, established in 1391, forms a kind of adjunct to the much larger Wat Chedi Luang lying next door and immediately to the south. Wat Phan Tao means ‘Temple of a Thousand Furnaces’ or ‘Temple of a Thousand Kilns’ and it is believed that the grounds were once the site of a foundry, casting bronze images of the Buddha for nearby Wat Chedi Luang.<br/><br/> The wooden viharn is one of the few surviving all-wood temple buildings in Chiang Mai. In times past it was a secular structure of no religious significance, the ho kham or ‘gilded hall’ of Chao Mahawong, the 5th of the Chao Chet Ton monarchs, who ruled Chiang Mai and the north from 1846 to 1854.<br/><br/> Chiang Mai (meaning 'new city'), sometimes written as 'Chiengmai' or 'Chiangmai', is the largest and most culturally significant city in northern Thailand. King Mengrai founded the city of Chiang Mai in 1296, and it succeeded Chiang Rai as capital of the Lanna kingdom.
Wat Phan Tao, established in 1391, forms a kind of adjunct to the much larger Wat Chedi Luang lying next door and immediately to the south. Wat Phan Tao means ‘Temple of a Thousand Furnaces’ or ‘Temple of a Thousand Kilns’ and it is believed that the grounds were once the site of a foundry, casting bronze images of the Buddha for nearby Wat Chedi Luang.<br/><br/> The wooden viharn is one of the few surviving all-wood temple buildings in Chiang Mai. In times past it was a secular structure of no religious significance, the ho kham or ‘gilded hall’ of Chao Mahawong, the 5th of the Chao Chet Ton monarchs, who ruled Chiang Mai and the north from 1846 to 1854.<br/><br/> Chiang Mai (meaning 'new city'), sometimes written as 'Chiengmai' or 'Chiangmai', is the largest and most culturally significant city in northern Thailand. King Mengrai founded the city of Chiang Mai in 1296, and it succeeded Chiang Rai as capital of the Lanna kingdom.