History & Tradition
The official History of Laos as introduced in government books is conventionally traced to the establishment of the kingdom of Lan Xang by Fa Ngum in 1353. This is a relatively conservative date to begin the history of the nation, providing a contrast to the course taken by Thai historiography (which reaches back implausibly far into proto-history). By the 14th century, when this "official history" begins, the speakers of early Lao-related languages had probably developed a reasonable base of population among the prior inhabitants of (what is now) Laos over the prior century or two. The borders of the modern state of Laos were established by the French colonial government in the late 19th and early 20th centuries. Pre-History Early History The earlier inhabitation of the land by peoples such as the Mon kingdom of Dvaravati and Proto-Khmer peoples was given a great deal of emphasis in the histories of Laos written during the French colonial period. However, post-colonial historiography has instead sought to represent all peoples of Laos as equally "indigenous", relating the early history in terms of a complex interaction with the (admittedly more ancient) Cambodian kingdoms to the south, and praising the Proto-Khmer as Lao nationalists for their heroism and modern struggles against the French and . Both French colonial history and post-colonial (Communist) history sought to reverse the obvious racism of earlier, popular accounts that when the Lao migrated into the country, they simply conquered and enslaved the native. This traditional view has almost no factual basis, but remains a commonly heard pseudo-history, and a special concern for teachers to address (or redress) in the classroom. Vatthana Pholsena provides a survey of the historiography on this point in Post-War Laos, 2006, Silkworm Books. The earliest Laos legal document (and the earliest sociological evidence about the existence of the Lao people) is known as "the laws of Khun Borom" (also spelled "Khun Bulom"), still preserved in manuscript form. This set of memorizer laws is composed in a type of indigenous blank verse, and reflects the state of proto-Lao society as early as the 9th century, possibly prior to their adoption of Theravada Buddhism, and prior to (or coeval with) their southward migration into the territory now comprising modern Laos (from North-Western Vietnam). While some Lao people regard Borom/Bulom as a subject of myth only, Western scholars regard him as an historical figure, albeit there is very little factually known about him aside from the fact of his bare existence and the description of a very primitive kingdom in his laws. In general terms, these ancient laws describe an agrarian society in which life revolves around subsistence agriculture with domesticated water-buffaloes (the gayal). The strict punishments set down for stealing or killing a neighbor's elephant reflect that these were (evidently) an expensive and important possession of the time. Unitary States While there can be no doubt that animism and fragments of Shiva-worship were popular in ancient Laos, evidence increasingly indicates a long, gradual process leading to the ascendancy of Buddhism (rather than a single king converting the country). The reverse also did occur, as with the historical layers of statuary and inscriptions at Wat Phu Champassak; the oldest are in Sanskrit, and worship Shiva, while the later evidence is Buddhist, subsequently reverting to animism (with the most recent statues simply depicting giant elephants and lizards, with no references to the organized religions of India, and neither Sanskrit nor Pali text). It is significant to note that all of these official histories exclude the influence of Chinese folk religion in the region. In fact, the ancient Lao calendar and Thai calendar are both of Chinese origin (adapted from the "Heavenly Stem Branch Calendar"), and do not reflect Indian cosmology. These calendars were both part of the royal religion (preserved in epigraphy) and, apparently, part of popular religion (fortune telling) for centuries. Before full independence in 1953 During World War II, the Japanese occupied French Indochina. When Japan surrendered, Lao nationalists declared Laos independent, but by early 1946, French troops had reoccupied the country and conferred limited autonomy on Laos. During the First Indochina War, the Indochinese Communist Party formed the Pathet Lao resistance organization committed to Lao independence. Laos gained full independence on 22 October 1953. The period of the Kingdom of Laos A second Geneva conference, held in 1961-62, provided for the independence and neutrality of Laos, but the agreement meant little in reality and the war soon resumed. Growing North Vietnamese military presence in the country increasingly drew Laos into the Second Indochina War (1954-1975). As a result for nearly a decade, eastern Laos was subjected to the heaviest bombing in the history of warfare, as the U.S. sought to destroy the Ho Chi Minh Trail that passed through Laos and defeat the Communist forces. The North Vietnamese also heavily backed the Pathet Lao and repeatedly invaded Laos. The government and army of Laos were backed by the USA during the conflict and the United States formed and trained irregular forces. Shortly after the Paris Peace Accords led to the withdrawal of U.S. forces from Vietnam, a ceasefire between the Pathet Lao and the government led to a new coalition government. However, North Vietnam never withdrew from Laos and the Pathet Lao remained little more than a proxy army for Vietnamese interests. After the fall of South Vietnam to communist forces in April 1975, the Pathet Lao with the backing of North Vietnam were able to take total power with little resistance. On December 2, 1975, the king was forced to abdicate his throne and the Lao People's Democratic Republic was established. Conflict Military Region I at Luang Prabang was dominated by the royal family and the former commander in Chief of the Royal Laos Army, General Oune Rathikul. The region commander was Brigadier General Tiao Say Vong, a half-brother of the king. The region was located in northwest Laos and covered four provinces are Phong Saly,Houa Khong, Sayaboury and Luang Prabang. Military Region II, in the northeastern section of Laos, was under Major General Vang P.ao, the Meo guerilla war hero of Laos. It covered two provinces are Houa Phan (Samneua), and Xieng Khouang. The headquarters was at Long Cheng, northwest of the Plain of Jars. Military Region III in central Laos was headquartered at Savannakhet and covered two provinces; Khammouane(Thakitek) and Savannakhet. This region was commanded by General Bounpon and later by Brigadier General Nouphet Dao Heuang, in July 1971. The real power in this region was the Insixiengmay family led by Minister Leuam Insixiengmay, Vice Premier and Minister of Education.( his wife is elder sister of Mom Bouanphan who is a wife of Chao Boun oum na champasack) Military Region IV, with headquarters at Pakse, included the six provinces of southern Laos are Saravane, Attopeu, Champassak, Sedone,Khong Sedone, and Sithandone (Khong Island). It was dominated by the Nachampassak family led by Prince Boun Oum Nachampassak. The commander of Military Region IV was Major General Phasouk S. Rassaphak, a member of the Champassak family. He commanded this area for almost a decade and a half until finally replaced by the author, Brigadier General Soutchay Vongsavanh, in July 1971. Military Region V contained Borikhane and Vientiane Provinces, the capital province of Laos, was headquartered at Chinaimo Army Camp and was led by Major General Kouprasith Abhay until he was replaced by Brigadier General Thongligh Chokbeng Boun in July 1971. The period of the Communist government/contemporary period Lao Fesetivals/Traditions TakBaat (Alm-giving) Sou-khouane Pha-khouane 1. The Fai Phouk Khene literally is the cotton thread for tying on someone's wrist to symbolize the unity of the Khouane and the body. The threads should usually already be blessed by either monk in a religious ceremony or by a Morphone at the Soukhouane ceremony. 2. A word or two to call back the Khouane, and blessing to bestow on the Khouane and the person, said in the invocation performed by the Morphone . 3. A gift to entice the Khouane and keep the Khouane in the body, arranged around and as the PhaKhouane. Lamvong (Lao dance) Boon Makkha Bu-saa The festival is celebrated with candle light processions. In the evening, devotees gather in temple complexes to form a procession. Buddhists carry flowers, lighted candles and joss sticks during this procession of Makkha Bu-saa Festival. These people walk around a Chedi at the temple three times under the full moon. Boon Pimai (Lao New Year) By April it is also hotting up, so having hoses leveled at you and buckets of water dumped on you is more pleasurable. The festival also serves to invite the rains. Pimai is one of the most important annual festivals, particular in Luang Prabang. Water is perfumed with flowers or natural perfumes for washing homes, Buddha images, monks, and soaking friends and passers-by. During the New Year water-throwing frenzy everyone throws and sprays water at each other. Staying dry is not an option. Water symbolizes the washing away of the previous year's bad luck and sins.The theory of watering came from the legend of King Kabinlaphom, whose seven daughters kept his severed head in a cave. The daughter would visit their father's head every year and perform a ritual to bring happiness. Sand is brought to the temple grounds and is made into pagodas or mounds, then decorated before being given to the monks as way of making merit. The Sand pagoda symbolizes the mountain where the King Kabinlaphom's head was kept by his seven daughters. Other activity to make merit at this time is to set animals free. The Lao people believe that even animals need to be free. The most commonly freed animals are tortoises, fishes, crabs, birds, eels and other small animals. Many families will hold a Baci at their houses to welcome Lao New Year as well as to wish their elders good health and long life. Some might respectfully ask for forgiveness from their elders for things that they did in the past year that might have hurt their feelings unintentionally, and at the same time they give the elders new year gifts. Boon Bang Fai Boon Phra-Vet After he was on the throne to replace his father. He had one white elephant. There were eight brahman from Kalingka city to request his white elephant and this made his people felt very angry and driven him out of the palace. He guided his wife and children to live in the forest for 7 month. There was another brahman to request for his children. He finally was invited back to his home town. Lao people called him Phra Vetsandone. The festival for his life is called "Boon Phravet". When speaking about "Boon Mahaxat" it is meant to tell about the ten lives of Lord Buddha. Boon Visakhabusa Boon Khao Pansa Boon Haw Khao Padap Din Boon Haw Khao Salark Boon Oak Pansa Tod Kanthin Buddhist people regard the "Tod Kanthin " ceremony as the most significant form of merit-making next to the ordination of their close kin. The word "Tod " means "making an offering to the monk" and the word "Kanthin " literary means the "embroidery frame" used in sewing the yellow robes which, in the old day, were collected from rags on dead bodies in the jungle since clothes were not available in plenty as nowadays and there was no machine to help in the sewing or embroidering work. Wooden frames were therefore used to help stretch the materials. Today, however, the ritual ceremony has evolved dramatically in a grand celebration where hundreds & thousands of people join in the merit making. It is an important occasion for the temple to raise funds. Boon That Luang
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