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A long time ago, cricket fighting caught on in the imperial court, with the emperor leading the fad. A local magistrate in Huayin, who wanted to win the favor of the monarch, tried in every way to get him the best fighting crickets. He had a strategy for doing so: He managed to get a cricket that was very good at fighting. He then made his subordinates go to the heads of each village and force them to send in a constant supply of fighting crickets. He would send to the imperial court the crickets that could beat the one he was keeping. Theoretically, everything should have worked smoothly. However, as the magistrate was extremely zealous to please the emperor, he meted out harsh punishment on any village heads who failed to accomplish their tasks. The village heads in turn shifted the burden to the poor villagers, who had to search for the crickets. If they failed to catch them, they had to purchase them from someone else, or they had to pay a levy in cash. The small insects suddenly became a rare commodity. Speculators hoarded good crickets, buying them at a bargain and selling them for an exorbitant price. Many village heads worked hand in hand with the speculators to make profits. In so doing, they bankrupted many a family. Cheng Ming was one such villager. The head of his village delegated part of his duties to him because he found Cheng Ming easy to push around. Cheng Ming did not want to bully his fellow villagers as the village head did him, so he often had to pay cash out of his own pocket when he failed to collect any competent crickets. Soon the little proper ties he had were draining away, and he went into a severe depression. One day, he said to his wife that he wanted to die.“Death is easy, but what will our son do without you?” asked his wife, glancing at their only son, sleeping on the kang. “Why can’t we look for the crickets ourselves instead of buying them? Perhaps we’ll strike some goodluck.” Cheng Ming gave up the idea of suicide and went to search for crickets. Armed with a tiny basket of copper wires for catching crickets and a number of small bamboo tubes for holding them, he went about the tedious task. Each day he got up at dawn and did not return until late in the evening. He searched beneath brick debris, dike crevices, and in the weeds and bushes. Days went by, and he caught only a few mediocre crickets that did not measure up to the magistrate’s standards. His worries increased as the dead line drew closer and closer. The day for cricket delivery finally came, but Cheng Ming could not produce any good ones. He was clubbed a hundred times on the buttocks, a form of corporal punishment in the ancient Chinese judicial system. When he was released the next day, he could barely walk. The wound on his buttocks confined him to bed for days and further delayed his search for crickets. He thought of committing suicide again. His wife did not know what to do
Then they heard about a hunchbacked fortune teller who was visiting the village. Cheng Ming’s wife went to see him. The fortune teller gave her a piece of paper with a picture on it. It was a pavilion with a jiashan (rockgarden) behind it. On the bushes by the jiashan sat a fat male cricket. Beside it, however, lurked a large toad, ready to catch the insect with its long, elastic tongue. When the wife got home, she showed the paper to her husband. Cheng Ming sprang up and jumped to the floor, forgetting the pain in his buttocks.“This is the fortune teller’s hint at the location where I can find a perfect cricket to accomplish my task!” he exclaimed.“But we don’t have a pavilion in our village,” his wife re minded him.“Well, take a closer look and think. Doesn’t the temple on the east side of our village have a rock garden? That must be it.” So saying, Cheng Ming limped to the temple with the support of a make shift crutch. Sure enough, he saw the cricket, and the toad squatting nearby in the rock garden at the back of the temple. He caught the big, black male cricket just before the toad got hold of it. Back home, he carefully placed the cricket in a jar he had prepared for it and stowed the jar away in a safe place. “Everything will be over tomorrow,” he gave a sigh of relief and went to tell his best friends in the village the good news. Cheng Ming’s nine-year-old son was very curious. Seeing his father was gone, he took the jar and wanted to have a peek at the cricket. He was removing the lid carefully, when the big cricket jumped out and hopped away. Panicked, the boy tried to catch the fleeing cricket with his hands, but in a flurry, he accidentally squashed the insect when he finally got hold of it.“Good heavens! What’re you going to say to your father when he comes back?” the mother said in distress and dread. Without a word, the boy went out of the room, tears in his eyes.Cheng Ming became distraught when he saw the dead cricket. He couldn’t believe that all his hopes had been dashed in a second. He looked around for his son, vowing to teach the little scoundrel a good lesson. He searched inside and outside the house, only to locate him in a well at the corner of the court yard. When he fished him out, the boy was already dead. The father’s fury instantly gave way to sorrow. The grieved parents laid their son on the kang and lamented over his body the entire night. As Cheng Ming was dressing his son for burial the next morning, he felt the body still warm. Immediately he put the boy back on the kang, hoping that he would revive. Gradually the boy came back to life, but to his parents’dismay, he was unconscious, as if he were in a trance. The parents grieved again for the loss of their son. Suddenly they heard a cricket chirping. The couple traced the sound to a small cricket on the door step. The appearance of the cricket, however, dashed their hopes, for it was very small. “Well, it’s better than nothing,” Cheng Ming thought. He was about to catch it, when it jumped nimbly on to a wall, cheeping at him. He tip toed to ward it, but it showed no sign of fleeing. Instead, when Cheng Ming came a few steps closer, the little cricket jumped onto his chest.
Though small, the cricket looked smart and energetic. Cheng Ming planned to take it to the village head. Uncertain of its capabilities, ChengMing could not go to sleep. He wanted to put the little cricket to the test before sending it to the village head. The next morning, Cheng Ming went to a young man from a rich family in his neighborhood, having heard him boasting about an “invincible” cricket that he wanted to sell for a high price. When the young man showed his cricket, Cheng Ming hesitated, because his little cricket seemed no match for this gigantic insect. To fight this monster would be to condemn his dwarf to death.“There’s no way my little cricket could survive a confrontation with your big guy,” Cheng Ming said to the young man, holding his jar tight. The young man goaded and taunted him. At last, Cheng Ming decided to take a risk. “Well, it won’t hurt to give a try. If the little cricket is a good-for-nothing, what’s the use of keeping it anyway?” he thought. When they put the two crickets together in a jar, Cheng Ming’s small insect seemed transfixed. No matter how the young man prodded it to fight, it simply would not budge. The young man burst into a guffaw, to the great embarrassment of Cheng Ming. As the young man spurred the little cricket on, it suddenly seemed to have run out of patience. With great wrath, it charged the giant opponent head on. The sudden burst of action stunned both the young man and Cheng Ming. Before the little creature planted its small but sharp teeth into the neck of the big cricket, the terrified young man fished the big insect out of the jar just in time and called off the contest. The little cricket chirped victoriously, and Cheng Ming felt exceedingly happy and proud.Cheng Ming and the young man were commenting on the little cricket’s extraordinary prowess, when a big rooster rushed over to peck at the little cricket in the jar. The little cricket hopped out of the jar in time to dodge the attack. The rooster then went for it a second time, but suddenly began to shake its head violently, screaming in agony. This sudden turn of events baffled Cheng Ming and the onlookers. When they took a closer look, they could not believe their eyes: The little cricket was gnawing on the rooster’s bloody comb. The story of a cricket fighting a rooster soon spread throughout the village and beyond. The next day, Cheng Ming, along with the village head, sent the cricket to the magistrate and asked for a test fight with his master cricket, but the magistrate re fused on the ground that Cheng Ming’s cricket was too small.“I don’t think you have heard its rooster-fighting story,” Cheng Ming proclaimed with great pride. “You can’t judge it only by its appearance.”“Nonsense, how can a cricket fight a rooster?” asked the magistrate. He ordered a big rooster brought to his office, thinking that Cheng Ming would quit telling his tall tales when his cricket became the bird’s snack. The battle between the little cricket and the rooster ended with the same result: The rooster sped away in great pain, the little cricket chirping triumphantly on its heels.
The magistrate was first astonished and then pleased, thinking that he finally had the very insect that could win him the emperor’s favor. He had a golden cage manufactured for the little cricket. Placing it cautiously in the cage, he took it to the emperor. The emperor pitted the little cricket against all his veteran combat ant crickets, and it defeated them one by one. What amused the emperor most was that the little creature could even dance to the tune of his court music! Extremely pleased with the magic little creature, the emperor rewarded the magistrate liberally and promoted him to a higher position. The magistrate, now a governor, in turn exempted Cheng Ming from his levies in cash as well as crickets. A year later, Cheng Ming’s son came out of his stupor. He sat up and rubbed his eyes, to the great surprise and joy of his parents. The first word she uttered to his jubilant parents were, “I’m so tired and hungry.” After a hot meal, he told them, “I dreamed that I had become a cricket, and I fought a lot of other crickets. It was such fun! You know what? The greatest fun I had was my fight with a couple of roosters!”
(Taken from a website)
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The culture of Thailand incorporates cultural beliefs and characteristics indigenous to the area known as modern-day Thailand coupled with much influence from ancient China, Cambodia, Laos, India along with the neighboring pre-historic cultures of Southeast Asia. It is influenced primarily by animism, Hinduism, Buddhism, as well as by later migrations from China, and northern India.
2.1 Traditional clothing
4 Birth traditions and beliefs
9 Traditional Games of Thailand
9.1 Kratai Kha Deow(One Legged Rabbit)
9.2 Banana rib hobbyhorse riding
11 See also
12 Notes and references
13 External links
Buddhist novices receiving joss sticks.
Main article: Religion in Thailand
Thailand is nearly 94%-95% Theravada Buddhist (which includes the Thai Forest Tradition and the Dhammayuttika Nikaya and Santi Asoke sects), with minorities of Muslims (5-6%), Christians (1%), Mahayana Buddhists, and other religions. Thai Theravada Buddhism is supported and overseen by the government, with monks receiving a number of government benefits, such as free use of the public transportation infrastructure.
Buddhism in Thailand is strongly influenced by traditional beliefs regarding ancestral and natural spirits, which have been incorporated into Buddhist cosmology. Most Thai people own spirit houses, miniature wooden houses in which they believe household spirits live. They present offerings of food and drink to these spirits to keep them happy. If these spirits aren't happy, it is believed that they will inhabit the larger household of the Thai, and cause chaos. These spirit houses can be found in public places and in the streets of Thailand, where the public make offerings.
Prior to the rise of Theravada Buddhism, both Indian Brahmanic religion and Mahayana Buddhism were present in Thailand. Influences from both these traditions can still be seen in present day Thai folklore. Brahmanist shrines play an important role in Thai folk religion, and the Mahayana Buddhist influence is reflected in the presence of figures like Lokesvara, a form of the bodhisattva Avalokitesvara sometimes incorporated into Thailand's iconography.
See also: Thai folklore
Thai greeting, the smile is an important symbol of refinement in Thai culture.
The traditional customs and the folklore of Thai people were gathered and described by Phya Anuman Rajadhon in the 20th century, at a time when modernity changed the face of Thailand and a great number of traditions disappeared or became adapted to modern life. Still, the striving towards refinement, rooted in ancient Siamese culture, consisting of promoting that which is refined and avoiding coarseness is a major focus of the daily life of Thai people and high on their scale of values.
One of the most distinctive Thai customs is the wai. Used in greetings, leave-taking, or as an acknowledgement, it comes in many forms, reflecting the relative status of those involved. Generally the salutation involves a prayer-like gesture with the hands, similar to the Añjali Mudrā of the Indian subcontinent, and it also may include a slight bow of the head. This salutation is often accompanied by a serene smile symbolizing a welcoming disposition and a pleasant attitude. Thailand is often referred to as the "land of smiles" in tourist brochures.
Public displays of affection is not overly common in traditional Thai society, especially between lovers. It is becoming more common, especially among the younger generation.
A notable social norm holds that touching someone on the head may be considered rude. It is also considered rude to place one's feet at a level above someone else's head, especially if that person is of higher social standing. This is because the Thai people consider the foot to be the dirtiest and lowliest part of the body, and the head the most respected and highest part of the body. This also influences how Thais sit when on the ground—their feet always pointing away from others, tucked to the side or behind them. Pointing at or touching something with the feet is also considered rude.
Display of respect of the younger towards the elder is a cornerstone value in Thailand. A family during the Buddhist ceremony for young men who are to be ordained as monks.
Since serene detachment is valued, conflict and sudden displays of anger are eschewed in Thai culture and, as is many Asian cultures, the notion of face is extremely important. For these reasons, visitors should take care not to create conflict, to display anger or to cause a Thai person to lose face. Disagreements or disputes should be handled with a smile and no attempt should be made to assign blame to another. In everyday life in Thailand, there is a strong emphasis on the concept of sanuk; the idea that life should be fun. Because of this, Thais can be quite playful at work and during day-to-day activities. Displaying positive emotions in social interactions is also important in Thai culture.
Often, Thais will deal with disagreements, minor mistakes, or misfortunes by using the phrase mai pen rai, translated as "it doesn't matter". The ubiquitous use of this phrase in Thailand reflects a disposition towards minimizing conflict, disagreements or complaints. A smile and the sentence "mai pen rai" indicates that the incident is not important and therefore there is no conflict or shame involved.
Respect for hierarchy is a very important value for Thai people. The custom of bun khun emphasizes the indebtedness towards parents, as well as towards guardians, teachers, and caretakers. It describes the feelings and practices involved in certain relationships organized around generalized reciprocity, the slow-acting accounting of an exchange calculated according to locally interpreted scales and measures. It is also considered rude to step on any type of Thai currency (Thai coin or banknote) as they include a likeness of the king.
The 1941-42 Thai cultural mandates, promulgated by Plaek Pibulsonggram, made sweeping changes in Thai culture. Modernization efforts discouraged the wearing of women's traditional costumes, in favour of more modern forms of dress
There are a number of Thai customs relating to the special status of monks in Thai society. Thai monks are forbidden physical contact with women. Women are therefore expected to make way for passing monks to ensure that accidental contact does not occur. A variety of methods are employed to ensure that no incidental contact (or the appearance of such contact) between women and monks occurs. Women making offerings to monks place their donation at the feet of the monk, or on a cloth laid on the ground or a table. Powders or unguents intended to carry a blessing are applied to Thai women by monks using the end of a candle or stick. Laypersons are expected to sit or stand with their heads at a lower level than that of a monk. Within a temple, monks may sit on a raised platform during ceremonies to make this easier to achieve.
When sitting in a temple, one is expected to point one's feet away from images of the Buddha. Shrines inside Thai residences are arranged so as to ensure that the feet are not pointed towards the religious icons, such as placing the shrine on the same wall as the head of a bed, if a house is too small to remove the shrine from the bedroom entirely.
It is also customary to remove one's footwear before entering a home or the sacred areas within a temple, and not to step on the threshold.
A woman wearing a chut Thai
Main article: Chut thai
Traditional Thai clothing is called chut thai (Thai: ชุดไทย Thai pronunciation: [tɕʰút.tʰaj]) which literally means "Thai outfit". It can be worn by men, women, and children. Chut thai for women usually consists of a pha nung or a chong kraben, a blouse, and a sabai. Northern and northeastern women may wear a sinh instead of a pha nung and a chong kraben with either a blouse or a suea pat. Chut thai for men includes a chong kraben or pants, a Raj pattern shirt, with optional knee-length white socks and a sabai. Chut thai for northern Thai men is composed of a sado, a white Manchu styled jacket, and sometimes a khian hua. In formal occasions, people may choose to wear a chut thai phraratchaniyom.
A traditional wedding in Thailand.
Main article: Thai marriage
Thai Buddhist marriage ceremonies are generally divided into two parts: a Buddhist component, which includes the recitation of prayers and the offering of food and other gifts to monks and images of the Buddha, and a non-Buddhist component rooted in folk traditions, which centers on the couple's families.
In former times, it was unknown for Buddhist monks to be present at any stage of the marriage ceremony itself. As monks were required to attend to the dead during funerals, their presence at a marriage (which was associated with fertility, and intended to produce children) was considered a bad omen. A couple would seek a blessing from their local temple before or after being married, and might consult a monk for astrological advice in setting an auspicious date for the wedding. The non-Buddhist portions of the wedding would take place away from the temple, and would often take place on a separate day.
In modern times, these prohibitions have been significantly relaxed. It is not uncommon for a visit to a temple to be made on the same day as the non-Buddhist portions of a wedding, or even for the wedding to take place within the temple. While a division is still commonly observed between the "religious" and "secular" portions of a wedding service, it may be as simple as the monks present for the Buddhist ceremony departing to take lunch once their role is complete.
During the Buddhist component of the wedding service, the couple first bow before the image of the Buddha. They then recite certain basic Buddhist prayers or chants (typically including taking the Three Refuges and the Five Precepts), and light incense and candles before the image. The parents of the couple may then be called upon to "connect" them, by placing upon the heads of the bride and groom twin loops of string or thread that link the couple together. The couple may then make offerings of food, flowers, and medicine to the monks present. Cash gifts (usually placed in an envelope) may also be presented to the temple at this time.
The monks may then unwind a small length of thread that is held between the hands of the assembled monks. They begin a series of recitations of Pali scriptures intended to bring merit and blessings to the new couple. The string terminates with the lead monk, who may connect it to a container of water that will be "sanctified" for the ceremony. Merit is said to travel through the string and be conveyed to the water. A similar arrangement is used to transfer merit to the dead at a funeral, further evidence of the weakening of the taboo on mixing funerary imagery and trappings with marriage ceremonies. Blessed water may be mixed with wax drippings from a candle lit before the Buddha image and other unguents and herbs to create a paste that is then applied to the foreheads of the bride and groom to create a small dot, similar to the marking made with red ochre on Hindu devotees. The bride's mark is created with the butt end of the candle rather than the monk's thumb, in keeping with the Vinaya prohibition against touching women.
The highest-ranking monk present may elect to say a few words to the couple, offering advice or encouragement. The couple may then make offerings of food to the monks, at which point the Buddhist portion of the ceremony is concluded.
The Thai dowry system is known as the sin sodt Thai: สินสอด. Traditionally, the groom will be expected to pay a sum of money to the family, to compensate them and to demonstrate that the groom is financially capable of taking care of their daughter. Sometimes, this sum is purely symbolic, and will be returned to the bride and groom after the wedding has taken place.
The religious component of marriage ceremonies between Thai Muslims are markedly different from that described above. The Imam of the local mosque, the groom, the father of the bride, men in the immediate family, and important men in the community sit in a circle during the ceremony, conducted by the Imam. All the women, including the bride, sit in a separate room and do not have any direct participation in the ceremony. The secular component of the ceremony, however, is often nearly identical to the secular part of Thai Buddhist wedding ceremonies. The only notable difference here is the type of meat served to guests (goat and/or beef instead of pork). Thai Muslims frequently, though not always, also follow the conventions of the Thai dowry system.
Birth traditions and beliefs
Main article: Birth in Thailand
Traditional principles concerning pregnancy and childbirth are largely influenced by folk beliefs, especially in rural areas of central and north Thailand. Modern practices follow the Western medical model.
See also: Funeral (Buddhism)
Funeral pyre of Chan Kusalo, the patriarch-abbot of northern Thailand.
Traditionally, funerals last for at least one week. Crying is discouraged during the funeral, so as not to worry the spirit of the deceased. Many activities surrounding the funeral are intended to make merit for the deceased. Copies of Buddhist scriptures may be printed and distributed in the name of the deceased, and gifts are usually given to a local temple. Monks are invited to chant prayers that are intended to provide merit for the deceased, as well as to provide protection against the possibility of the dead relative returning as a malicious spirit. A picture of the deceased from his/her best days will often be displayed next to the coffin. Often, a thread is connected to the corpse or coffin which is held by the chanting monks during their recitation; this thread is intended to transfer the merit of the monks' recitation to the deceased. The corpse is cremated, and the urn with the ash is usually kept in a chedi in the local temple.
Thai Chinese and Thai Muslim minorities bury their deceased according to the rituals of their respective communities.
A depiction of a white elephant in 19th century Thai art.
Main articles: Thai art and Music of Thailand
Thai visual arts were traditionally Buddhist. Thai Buddha images from different periods have a number of distinctive styles. Thai temple art and architecture evolved from a number of sources, one of them being Khmer architecture. Contemporary Thai art often combines traditional Thai elements with modern techniques.
Literature in Thailand is heavily influenced by Indian Hindu culture. The most notable works of Thai literature are a version of the Ramayana, a Hindu religious epic, called the Ramakien, written in part by Kings Rama I and Rama II, and the poetry of Sunthorn Phu.
There is no tradition of spoken drama in Thailand, the role instead being filled by Thai dance. This is divided into three categories: khon, lakhon, and likay, khon being the most elaborate and likay the most popular. Nang drama, a form of shadow play, is found in the south.
The music of Thailand includes classical and folk music traditions, e.g., piphat and mor lam, respectively) as well as string or pop music.
Main article: Public holidays in Thailand
Important holidays in Thai culture include Thai New Year, or Songkran, which is officially observed from 13–15 April each year. Falling at the end of the dry season and during the hot season in Thailand, the celebrations notoriously feature boisterous water throwing. The water throwing stemmed from washing Buddha images and lightly sprinkling scented water on the hands of elderly people. Small amounts of scented talcum powder were also used in the annual cleansing rite. In recent decades, water fights have been increasingly industrialised with use of hoses, barrels, squirt guns, water-filled surgical tubing, and copious amounts of powder.
Loi Krathong is held on the 12th full moon of the Thai lunar calendar, usually early-November. While not a government-observed holiday, it is nonetheless an auspicious day in Thai culture, in which Thai people "loi", meaning "to float" a "krathong", a small raft traditionally made from elaborately folded banana leaves and including flowers, candles, incense sticks, and small offerings. The act of floating away the candle raft is symbolic of letting go of all one's grudges, anger, and defilements so that one can start life afresh on a better footing.
Thai boxing is the indigenous national sport in Thailand. Football is perhaps the most-watched sport. The English Premier League is surprisingly popular.
Traditional Games of Thailand
Kratai Kha Deow(One Legged Rabbit)
“Kratai Kha Deow” or “One Legged Rabbit” is one type of catch game. The catcher will call the rabbit, and the rabbit must stand on one leg and jump or tiptoe to catch the other players and switch to rabbit instead. This game will exercise your legs and practice balancing on one leg. The number of players are divided into two teams, or may not have a team at all. Normally, there are two or more players. At the first time, the player will select the rabbit or team by “Rock-Paper-Scissors”. The loser would have to be a rabbit.
In the case of solo player, the rabbit must stand on one leg, then jump to chase and touch any part of the body of other children who have run away. Everyone must stay within the designated area. A player who runs out of space loses the game and must be switched to rabbit, but if the rabbit is exhausted and cannot stand on one leg, it was that defeated and must be punished.
In team play, the rules are similar to the solo player, but the rabbit team will send a representative to catch the other team to all the people. Those arrested will have to wait outside until the rabbit team can catch all of the rival teams. Rabbit team can switch to teammates to catch on until they are exhausted, and if the all of the members in rabbit team are exhausted and cannot stand on one leg, the rabbit team lose the game and must be punished too.
Banana rib hobbyhorse riding
Banana rib hobbyhorse riding or "Khee Ma Khan Kluay" in Thai is a traditional game of Thailand that Thai kids frequently played in the past. They use a banana rib to make the parts of a horse such as head, ear, and horsetail. The kids can make a horse on their own by using banana rib from banana trees irrelevant. This game makes kids enjoy their imagination by assume themselves as a rider, and an exercise. That is a local traditional which is the kids can spent time together.
The materials for making a banana rib hobbyhorse are banana rib, knife, small bamboo pin, and string. First, find a rib of a banana around 1.5 is long (1 meter = 2 wa). Cut it in a form of the head, neck, and ears then use a small bamboo pin to connect the ear to the head of a horse. The remaining part of a banana rib, becomes a horsetail. Attach a string between the head and the tail of this banana rib horse and place on the shoulder of the rider.
How to play banana rib hobbyhorse riding. Kids will sit on the horse and behave like they are riding a real horse shouting ‘hee hee’ or ‘yee haaah’(making the usual sounds people shout when controlling their horses). They may race with other friends if they have player more than 2 players. Which team runs faster, will be the winner or continuously ride around a wide open space and have fun.
See also: Thai names
Thai people universally have one, or occasionally more, short nicknames (Thai: ชื่อเล่น name-play) that they use with friends a
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