| By AUNG ZAW/LAMPANG | NOVEMBER, 2002 - VOLUME 10 NO.9 |
Religious restrictions and visa regulations for foreign monks threaten to put an end to the long tradition of Burmese Buddhism in Thailand. Upon entering the compound of Wat Pafang in Thailand’s Lampang Province guests are greeted silently by its manicured green lawns palm trees and a golden stupa at the back. Inside the prayer room, centuries-old Buddha images meditate placidly while visitors admire the thick wooden poles covered with gold leaf. The landscape may be fairly typical of other Buddhist temples around the country but as one of the oldest Burmese temples in northern Thailand, Wat Pafang has had a unique history. But now these temples and their monks are feeling the effects of government regulations passed over a decade ago, leaving the future of Burmese Buddhism in Thailand in doubt. U Shwe Aut and Daw Wa built Wat Pafang in 1891. Today, the temple is under the care of U Shwe Aut’s great-grandsons and granddaughters, who were born in Thailand and are no longer able to speak Burmese. U Shwe Aut, who took the Thai name Suwana-Adth, was one of many wealthy Burmese timber merchants and trading partners of the Bombay Burma Trading Corporation involved in logging businesses in Thailand. Locals believed that these rich Burmese timber merchants and their families involved themselves in restoring and constructing temples in northern Thailand and other merit-making ceremonies in order to ask for forgiveness and protection from the spirits that lived in the trees they felled. But regardless of whether these construction works were acts of absolution or of devotion, many of the temples built by loggers in Lampang—as well as Phrae, Chiang Mai, Mae Sot, Mae Sariang and Mae Hong Son—still stand today. During the Burmese occupation of Lanna—roughly the area that covers present-day northern Thailand and beyond—temple construction in northern Thailand was prolific. Burmese rulers captured Lanna in 1556, and over the subsequent 200 years they built numerous religious structures around Chiang Mai, though most were destroyed by locals after the Burmese left. Years later, however, at the turn of the last century, Burmese timber merchants returned to northern Thailand during the reigns of Thailand’s King Rama V and his second son, Rama VI. The result was the restoration and revival of many Burmese temples and secular structures in Lanna. Particularly evident from their restoration work in Lampang, aside from their great wealth, was their affection for Burmese fine arts and architecture. Today, there are nine Burmese temples in Lampang city alone but only two are still administered by Burmese monks. The others are under the care of Thai abbots. In addition to Wat Pafang, Wat Tha Ma Oo, built in 1893 by timber trader U San Ohn, is the other Burmese-run temple in Lampang. Sayadaw U Dhamananda, 83, is the chief abbot at Wat Tha Ma Oo. Living in Thailand for decades, U Dhamananda has gained high respect from both Thai and Burmese Buddhists. In 1992, he returned to Burma at the invitation of the military junta, then known as the State Law and Order Restoration Council (Slorc), which honored the sayadaw by granting him one of Burma’s highest religious titles. But never one to hide his distaste for the rulers in Rangoon, U Dhamananda kept his distance from the generals. As a result, Burmese temples in Lampang receive little support from the Burmese embassy in Bangkok. U Dhamananda is sill active in teaching religious texts and precepts and inviting Thai monks to come study at his center every year. Recently, monks from Cambodia have come to study at Wat Tha Ma Oo. But U Dhamananda’s advanced age raises the discomforting question of succession at Wat Tha Ma Oo, leaving Burmese in Lampang and the temple’s trustees worried for the future of the temple. Succession, however, is not the only troubling question facing Burmese temples in Thailand. All temples and monks in Thailand, with the exception of Vietnamese annum and Chinese sects, are subject to Thai law, and Burmese temples are no exception. In the past when Burmese abbots passed away or left their temples in Thailand, Burmese governments would intervene in nominations, and Burmese abbots and monks who came to look after temples in Thailand were issued one-year visas that could be extended for five years. But this is no longer the case. Thai religious laws promulgated in 1962 and amended in 1992 require all abbots to be Thai nationals of any ethnic descent and to be ordained by a Thai preceptor. In the 1990s, this policy was revoked, thus forcing Burmese monks to renew their visas each month. After Thailand changed its visa policy, U Tilawka, the abbot at Wat Pafang in 1986, moved to a Burmese temple in Singapore. Like many Burmese lay people, most Burmese monks, who appreciated and enjoyed living in Thailand but could no longer bear the difficulties caused by the new restrictions, left the kingdom altogether for the West and neighboring countries. In Singapore, U Tilawka and other Buddhist monks can apply for permanent citizenship and are permitted to live in temples. Temple trustees also have the right to nominate abbots. Recently, U Zawana, a 35-year-old former abbot of Wat Pafang who enjoyed great respect among both Thai and Burmese, went back to Burma. During his stay in Lampang, U Zawana regularly returned to Mandalay for brief visits and, the monks at Wat Pafang expected he would do the same. But he never returned to Thailand and left the monkhood instead. Monks in Lampang said that he grew depressed, perhaps because of the new visa restrictions, but particularly due to the growing ego conflicts among Burmese monks in Thailand. Wat Pafang is currently without an abbot and Burmese laymen who regularly visit Lampang expressed concern and sorrow for the uncertain future of the two Burmese temples. One visitor to Lampang, U Nandathaya, says that unity among monks at Wat Pafang and Wat Tha Ma Oo is paramount in order to preserve the two temples, but that others could help as well. "We need assistance from [Burmese] embassy officials. No one is standing up for us." Burmese monks who have left Thailand for other countries believe that they were deliberately forced out of the country by the tightened visa regulations. They also feel that the ban on nominations for temple abbots by Burmese was designed to impel these foreign monks to return home. Rangoon’s inaction and lack of support on issues of temple maintenance and succession have stirred feelings of neglect among the monks. Other foreign monks who come to stay in Thai temples have an easier time than their Burmese counterparts. A Malaysian monk who is currently staying at Wat Sri Chum [see p 34] in Lampang said that he and his compatriots receive one-year visas for Thailand and have encountered few bureaucratic hassles. "The Burmese don’t have the proper papers—they are ‘Robin Hood’ monks," he said wryly. But both Burmese monks and laypersons have come to live in northern Thailand for years and fear for the future of the temples in Lampang if the remaining Burmese are sent home. Mae Mee, 83, whose grandfather constructed a temple in Lampang, recalls the days when Burmese and Thais coexisted peacefully. She also explains that many Thais also move to Burma because "they don’t need passports". Born in Thailand, Mae Mee speaks only a few words of Burmese but that has not compromised her affection for Burma. But while she speaks fondly of her visits to Rangoon—particularly Shwedagon Pagoda—she laments that the country has experienced few positive developments in her lifetime, especially in comparison to Thailand. Now, she worries for Burmese monks who have to renew their visas every month. During the conversation a Thai man in his 60s with a Burmese wife approached Mae Mee and ingratiated her by saying that Burmese temples should be maintained by "Myanmar monks". But secular political issues have not been wholly separated from religious practice, as both monks and laypersons experience political prejudices because of the government’s actions back home. Burmese temples in Lampang are foreign, and hence mysterious, to outsiders. Such misunderstandings can often lead to conflict, and in the case of Thai-Burmese relations, even the smallest row can sometimes spark a major conflagration between the two countries. It is unsurprising then that the Burmese embassy in Bangkok keeps records of the temples in Lampang. A confidential document from the embassy contains a report on Wat Kyaung Khan, built in Lampang in 1918 and built by U Ngwe Tin, the son of the architect of Wat Pafang, U Shwe Aut. The report states: "In 1986, at Way Kyaung Khan, local sangha (Buddhist council) asked Burmese monks who have no visa to stay in temples to leave. The temple was later occupied by Thais." The document continues, "In 1996, Thai officials said they found 39 illegal Burmese monks living in Lampang who were told to leave." The document also notes Tha Ma Oo Sayadaw’s (U Dhamananda) candor and his uneasiness with local Thai monks and clergy but adds that he receives many Thai local laypersons as guests who seek advice or wish to pay their respects. Centuries have passed since the earliest Burmese temples marked the landscape of northern Thailand, but lingering animosities remain. From the sacking of Lanna in the 16th century to the delicate bilateral relations today, historical and political baggage remains a heavy obstacle to forging a greater understanding among civilians from Thailand and Burma. Just as it is difficult to predict the future of bilateral relations between the two governments and the two countries’ people, the future of Wat Pafang and the other Burmese temples in Thailand remains uncertain. One can only hope the tranquil charm of Wat Pafang will not become a relic of the past. [Top] Wat Sri Chum: "Be My Guest" Nearly destroyed by fire 10 years ago, Wat Sri Chum is being revived only because the temple’s abbot cares enough to see it happen. By Aung Zaw/Lampang Surrounded by Banyan trees, Wat Sri Chum is also known as nyaung wine khuang in Burmese (nyaung means Banyan). Built in 1890 by a wealthy merchant named U Yo, Wat Sri Chum is another of Lampang’s Burmese temples shrouded in mystery. The Thai prince, Norananhachai Chawalit gave U Yo permission to build the temple on a site that was believed to have once been the location for an ancient temple. Specialist Burmese craftsmen from Mandalay came to Thailand to help in its construction. Long considered a classic example of Burmese temple architecture, with tiered wooden roofs and delicate carvings on gables, the temple is registered as a national treasure with Thailand’s Department of Fine Arts. Ten years ago, Wat Sri Chum’s outstanding vihara, or prayer hall, caught fire. As a guide book records: "The sad remains of Wat Sri Chum, most of which was tragically razed by fire in January 1992. Little remains of the vihara except for blackened porches over the two flights of steps which lead to the building. Rumor has it that the fire was started by a monk who accidentally set his blanket alight by sleeping too close to an electric fire." There were many rumors about the cause of the fire. One is that after a war of words between the temple’s trustees and the abbot, one of them lit the fire in spite. But with so many different accounts, it seems no one will know the real truth. After the fire, U Pannavamsa, once head of the temple, returned to Burma. He passed in 1995 and after his death a series of acting abbots looked after Wat Sri Chum. The abbots were selected by trustees from the Burmese embassy in Bangkok and the Thai clergy. In the past, many Burmese and Thai people would visit. U Pannavamsa, who lived in Lampang for decades, would preach in Burmese while Burmese born migrants who had settled in Thailand would respond in Thai. Since the fire, Burmese people, Thai officials and local Thai clergy have all shown varying levels of interest in the temple’s restoration. Officials in Rangoon also intervened in the appointment of an abbot. In 1999, a Thai monk, U Sidhijodikarana Sakkanyanoh, also known as Luang Phor Chaleo, was appointed and remains head of the temple today. Now 63, Luang Phor Chaleo was once a successful Thai businessman. "I was a general manager before and I had three wives," he says. Luang Phor Chaleo entered the monkhood ten years ago. Upon entering his prayer room, visitors immediately notice the computer behind his desk. Unlike most Burmese monks who usually receive laymen on the floor, Luang Phor Chaleo relaxes in his decidedly Western chair. He jokes, chuckles and is glad to speak about his temple and his Burmese connection. Luang Phor Chaleo normally surprises foreign visitors with his competence in basic spoken English. He also ran English classes in the temple with a teacher named Alexander Sebastien, originally from Rangoon. Complete with an e-mail address, Luang Phor Chaleo is a monk of the 21st century. With a wry smile and an easy-going manner, Luang Phor Chaleo has plenty to say. Usually poised with a humble sense of patience, the strain in his voice and stress in his face is discernable when he discusses the ruined temple. Restoration after the fire became Luang Phor Chaleo’s responsibility. He says the Thai government has offered 23 million baht to rebuild the temple. "But I still need another 12 million," he says, adding that he needs 50,000 baht each month to run the temple. He has launched an aggressive campaign to raise funds for its revival. He has taken his campaign beyond Lampang. On occasion, he has asked visitors to advertise Wat Sri Chum on their own websites. And now, Luang Phor Chaleo is working a on a Wat Sri Chum website to attract further attention. He also wants to draw more tourists to the temple. He is eager to maintain Wat Sri Chum’s standing as a "Burmese Temple" and believes this has some appeal to visitors. His "Be My Guest" flyer, reads: "Because this Wat Sri Chum temple is a traditional Burmese temple we have many Burmese monks tending to the physical tasks, to make colors and sounds for this real-life Burmese temple." Only a monk with a business background like Luang Phor Chaleo would be able to handle advertising, fundraising and tourism promotion on top of regular callings. Thus, some local Burmese and Thai people say that he is more interested in doing temple "business" than religion. A constant networker and entrepreneur, Luang Phor Chaleo the general manager-turned-abbot approached fruit vendors to set up in front of his temple, "So we get the money from them." Local papers have been critical, arguing that Luang Phor Chaleo has not maintained the front exterior of the temple. He shrugs off the criticism and rationally argues, "We have to survive." In the past, local newspapers have published other articles critical of his temple, particularly the Burmese monks. In one paper, a front-page photo showed Burmese monks playing chinlon, a Burmese game played with a woven rattan ball used in the Thai and Malaysian sport takraw. He argues that playing sport is a minor infraction of Buddhist tenets, adding that some Thai monks behave worse. For Burmese monks living at Wat Sri Chum, Luang Phor Chaleo has organized documents that allow them to stay in Thailand for two years and can then be renewed. At Wat Sri Chum, he has 19 Burmese and five Thai monks. Luang Phor Chaleo spoke at length about his temple but little about wider issues of faith. When asked if he had ever been to Burma, the abbot replied, "I have been to Tachilek," referring to the Shan border town opposite Mae Sai in northern Thailand. Then he laughed: "It’s too expensive to go to Rangoon." On the prickly issue of shaving the eyebrows of Burmese monks, he says he didn’t care either way. "I think they still receive alms [from Thais] anyway," he said shaking his head. Customarily, Thai monks shave their eyebrows while monks in Burma do not. Burmese monks insist that Buddha never asked monks to shave their eyebrows. "There were many rumors and hearsay," he explains. Instead, he recounts his own version of the story: When the ancient Thai capital Ayutthaya was under siege by Burmese soldiers, some soldiers posed as monks to enter Ayutthaya and gather intelligence. Aware of the infiltration, Thai abbots were ordered to shave their eyebrows so that the spying Burmese would be conspicuous. "It’s true!" insists Luang Phor Chaleo to his visitors who were listening in, but obviously not convinced. Even today, rumors persist that Rangoon sends monks to Thailand to gather intelligence as spies. Luang Phor Chaleo and some of the Burmese monks at Wat Pafang dismiss the allegation: "There are so many rumors but no proof," says Luang Phor Chaleo. One of the Thai monks at Wat Sri Chum said that Burmese people are portrayed in the Thai media as warmongers from a communist country. "But I think we can distinguish between the people of Burma and the [military] government," he explains. "Burmese are civilized and nice people," Luang Phor Chaleo adds. Luang Phor Chaleo has earned respect from many Burmese monks. When asked about Luang Phor Chaleo, a Burmese monk from Wat Pafang said: "He takes care of Burmese monks and loves them."