Tuesday, October 4, 2005

Throne Room

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Royal Palace

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Ceiling Splendor

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Spanish Plaza

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Spanish Baroque

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Las Meninas

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Spanish Paella

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The Bear of Madrid

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Kids at Park

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Inside the Cathedral

Shhh...! Don't tell anyone, I fell asleep among the darkened aisle of this beautiful church.

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Entrance to Notre Dame

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Notre Dame Cathedral

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Parisien Monolith

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Approaching Notre Dame

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On the banks of the Sienne

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Streets of Paris

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Oh, we so walked these streets, half awake and so much to see before the next location.
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From Charles de Gaulle

OK, at last I get down to writing about the trip. This was a special trip for us, the Villamar family... well, a small part of the V-family, at least. Cuauhtemoc and myself dreamt about this trip some 10 years ago when we were still living in Singapore. From there, we moved to Thailand, then Mexico, and eventually Canada. Our kids were getting older, and if we wanted to do this with them we needed to do it fast. Even then, Apichai, my 16 yr old son, was a drag. He kept counting the remaining days of the trip because he wanted to back to his routine of internet gaming. One day when he looks back at this trip with fond memories I'll take my revenge on him then.

We left Toronto Pearson Airport by Zoom Air via Montreal to Paris on August 5, 2005. Cintli here, looks pretty happy to be on the TGV from Charles de Gaulle

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Sunday, May 8, 2005

Some lessons learnt from Tai Chi

Two months ago, I started my first session of Tai Chi lessons with Ann Phillips, a Canadian teacher, who visits the sports facility in my condo. Compared to other physical centering techniques I've tried (yoga, thai massage, sports) I find this form of exercise appropriate for the stage of life I'm at. When I go through the Tai Chi routine that blends together slow and soft martial movements with a tone of spiritual focus, I find that I can shift from a dominant mental mode of being to a body-centered mode of being. I've learnt that the body has its own amazing kind of intelligence, one that is difficult to describe and explain via language which is a mental mode. The body simply "does" in its movements. I didn't think I could learn the seemingly complicated sets of movements demonstrated by my teacher during those first weeks.

"Drop" your mind, move your body, take action and move forward. AI (artificial intelligence) hardliners are missing an important point if they think we can exist on the mind alone without a body.

Tai Chi is an energy play. Some level of consciousness is required for any kind of meaningful energy play. Consciousness and centering is very linked, and Tai Chi helps me become aware of my centering.

Thursday, February 3, 2005

Khon masks, puppets, archetypes and Thai leadership

A talk I attended a week ago gave the definition of an archetype as that unchanging pattern of energy that grips us. When we act out of our normal ordinary character, we are in the force of an archetype. These are the gods that Greek mythology gave a multitude of names. For example, there are archetypes of anger, love, the hero and his quest, chaos, death and destruction, etc. All cultures have some ancient understanding of these forces giving them different names but the forces are the same.

In Thai cosmology, a popular expression of these archetypes are expressed in the "Khon" - masked dance of the Ramakien, a version of Ramayana that was adopted into Thai literature with Thai personality and characteristics since the times of Sukhothai and Ayudhya. King Rama I composed a comprehensive literary version that present day Thai dance and theater base their acts on.

There are several links on the internet about Ramakien, some of which I've listed below. However, what delighted me the most was this website of the "Joe Louis Theater".

In 2001, I visited Burma. Apart from the Shwegadon Pagoda, the most memorable impression I had of Burma was its marionette tradition. Even in the form of its touristic presentation, it indicated a highly developed art form that amazing integrated music, song, dance, theater and puppetry. When I got back to Thailand, I tried to find what I could about Thai puppetry. Sadly, all I found were empty dolls sold as tourist souvenir. I visited the National Museum where there was an exhibit of some Thai puppets that were rescued and restored and was told that there had been only two performances long over because there wasn't enough people who knew how to control the puppets. Now, they have this excellent website and a theater that gives daily performances which doubles as a museum where you can see a demonstration of how the puppets are made and manipulated!

Well anyway, this recent discovery of what archetypes actually represent had me thinking about Thai Khon masks. When I was working in Thailand, I heard on several occasions people referring to their work persona as a Khon mask. Khon masks are highly respected in Thailand, you can only wear one if you've done a ceremony in respect of its spirit, or it is said that you will be possessed by bad spirits. And of course, being a mask, it's not the real you. Each job position required a different mask.

From an admiration of our Prime Minister, Thaksin Shinawatra for his perseverance in politics, to many indulgent forgivings for his foul ups, to outright outrage at how he's mishandled the Southern Muslim incidents, to pity for his being put on the tough spot when the Tsunami hit.... well, I realized that we're all participating in some archetypal forces here. PM Thaksin himself, I am sure, doesn't know what has him in its grip. He's like someone who unknowingly put a Khon Mask over his head without having done the right dedications to its spirit, not really understanding what the spirit of this particular mask that he chose would ask of him. Any wrong moves, and the spirit punishes severely. However, he did chose the mask, and he'll have to wear it until its energies plays out its complete act.

Links to Khon masks and Ramakien websites:

Khon masks

Khon masks

The poetic of Ramakien, presented by Northern Illinois University, Center for Southeast Asian Studies, I recommend again, is an excellent source for language and culture of Southeast Asia, including images of mural paintings.

A Muay Thai website that explains how the Wai Kru Dance of Muay Thai is related to the Ramakien tradtion.

Mahidol University's Ramakien websitet explains its connection to religious tradition and other art forms.

The six faces of Hunuman, the Thai's favorite character in Ramakien.

Wednesday, February 2, 2005

The Tipping Point

When the "The Tipping Point: How Little Things Can Make Big Difference" by Malcolm Gladwell was promoted as a bestseller last year, I didn't pay much attention to it. A reference to it somewhere got me curious enough to buy it now. Discovering these quick-to-catch words like this "tipping point" which communicate certain characteristics of a new awareness in the public mind gives me a real optimistic feeling about social change. This particular new catch word is applied by Malcolm to marketing and has emerged out of that field of "scientific" thought on Complexity that any regular reader of my blog knows I'm fascinated with. Malcom's more recent book "Blink" also is a nice catch word, but browsing through the new book, I think "Tipping Point" was more well-written, with a clearer message.

Rama V'th northern connection - Jao Dara Rasamee

I had wondered whether the fact that North Thailand, (previously known as Lanna, with Chiang Mai as its center) was annexed relatively late (1893) into the Thai Kingdom, could have been the motivating reason which Thai government officials chose not the recognize North Thailand's history as part of its national history. The birth of the Thai nation is counted from the Sukhothai period, and the origin of the Thai script as deriving from King Ramkamhaeng's script as found in the stone inscription of 1283. This writing of history from a nationalistic perspective seems to me to be a distortion of history. Now that the cold war detante is long over, history could be taught without this harmful nationalistic bent and we could avoid many of the problems we have with our intimate neighbors, such as Burma, Laos, and Cambodia. Southeast Asia's history as a region really is very fascinating if one could view it as historical processes without boundaries. We tend to not be aware that national boundaries were imposed on us not so long ago. I'm not proposing we do away with national boundaries. For governmental administration it has become a necessity. However, if we could view the region as multi-cultures that have co-existed and influenced each other at many levels through several centuries a "renaissance" of SE Asian cutlures could well flower.

Jao Dara Rasamee's mairrage to King Chulalongkorn, Rama V, cemented relations between Lanna and "Siam". The ruling dynasty of Chiang Mai, Gawila, however, ended only in 1939 with the death of King Gaew Nawarat.

Monday, January 31, 2005

A great Burmese essay, "The Burmese Fairy Tale"

I discovered this essay in Lonely Planet's 2000 edition guidebook of Myanmar(Burma). It was written by Ma Thanegi, a pro-democracy activist and former political prisoner who lives in Yangon. I think it is a great essay that needs to be read by those interested in Myanmar. Even if it doesn't relate to Thailand's history, I felt it needed to be posted on the internet. These are her(?) words:

"The Burmese Fairy Tale"

Like many Burmese, I am tired of living in a fairy tale. For years, outsiders protrayed the troubles of my country as a morality play: good against evil, with no shade of grey in between - a simplistic picture, but one the world believes. The response of the west has been equally simplistic: It wages a moral crusade against evil, using such magic wands as sanctions and boycotts.

But for us, Myanmar is no fairy-tale land with a simple solution to its problems. We were isolated for 26 years under socialism and we continue to lack a modern economy. We are tired of wasting time. If we are to move forward, to modernise, then we need everyone to face facts.

That may sound like pro-government propoganda, but I haven't changed since I joined the democracy movement in August 1988. I have lived most of my life under the 1962-88 socialist regime - another fairy tale, this one of isolation. In 1988 we knew it was time to join the world. Thousands of us took to the streets, and I joined the National League for Democracy (NLD) and worked as an aide to Aung San Suu Kyi.

I worked closely with Ma Suu, as we all called her, for nearly a year. I campaigned with her until 20 July 1989, when she was put under house arrest and I was sent to Insein Prison in Rangoon, where I spent nearly three years.

I have no regrets about going to jail and blame no one for it. It was a price we knew we might have to pay. But my fellow former political prisoners and I are beginning to wonder if our sacrifices have been worthwhile. Almost a decade after it all began, we are concerned that the work we started has been squandered and the momentum wasted.

In my time with Ma Suu, I came to love her deeply. I still do. We had hoped that when she was released from house arrest in 1995 that the country would move forward again. So much was needed - proper housing and food and adequate health care, to begin with. That was what the democracy movement was really about - helping people.

Ma Suu could have changed our lives dramatically. With her influence and prestige, she could have asked major aid donors such as the USA and Japan for help. She could have encouraged responsible companies to invest here, creating jobs and helping build a stable economy. She could have struck up a constructive dialogue with the government and laid the groundwork for a sustainable democracy.

Instead, she chose the opposite, putting pressure on the government by telling foreign investors to stay away and asking foreign governments to withhold aid. Many of us cautioned her that this was counterproductive. Why couldn't economic development and political improvement grow side by side? People need jobs to put food on the table, which may not sound grand and noble, but it is a basic truth we face every day.

Ma Suu's approach has been highly moral and uncompromising catching the imagination of the outside world. Unfortunately, it has come at a real price for the rest of us. Sanctions have increased tensions with the government and cost jobs. But they haven't accomplished anything positive.

I know that human-rights groups think they are helping us, but they are thinking with their hearts and not their heads. They say forighn investment merely props up the government and doesn't help ordinary people. That's not true. The country survived for almost 30 years without any investment. Moreover, the USA, Japan and others cut off aid in 1988, and the USA imposed sanctions in May 1997. Yet all that has done nothing except send a hollow 'moral message'.

Two westerners -one a prominent academic and the other a diplomat - once suggested to me that if sanctions and boycotts undermined the economy, people have less to lose and would be willing to start a revolution. They seemed very pleased with this idea - a revolution to watch from the safety of their own country.

This naive romanticism angers many of us here in Myanmar. You would deliberately make us poor to force us to fight a revolution? American college students play at being freedom fighters and politicians stand up and proclaim that they are striking a blow for democracy with sanctions. But it is we Burmese who pay the price for these empty heroics. Many of us now wonder: is it for this that we went to jail?

Unfortunately, the Burmese fairy tale is so widely accepted it now seems almost impossible to call for pragmatism. Political correctness has grown so fanatical that any public criticism of the NLD or its leadership is instantly met with accusations of treachery: to simply call for realism is to be labelled pro-military or worse.

But when realism becomes a dirty word, progress becomes impossible. So put away the magic wand and think about us as a real, poor country. Myanmar has many problems, largely the result of almost 30 years of isolationism. More isolation won't fix the problems and sanctions push us backward, not forward. We need jobs. We need to modernise. We need to be a part of the world. Don't close the door on us in the name of democracy. Surely fairy tales in the west don't end so badly."

Canadian Philantrophy

On January 11, Mr. and Mrs. Pindoff gave in a single private donation of $5 million to the Canadian Red Cross. Their story captured the imagination of many and did much to help in relief efforts of the Boxing Day South Asian Tsunami. Aside from the traditional concerts and media fund-raising events, Canadians have been pretty innovative in finding ways to raise funds. There was the very Canadian hockey events. A most admirable event were the children's joint effort in the Toronto School District that raised $1.32 million in response to a challenge put forward by a nine-year old. According to FM Pierre Pettigrew, Canada's estimated financial donations for tsunami relief as of Jan 3 was about $80 million, out of which $38 million were individual's donations. I think that is much more than US has been able to raise. Considering the population size of Canada (32 million), this has much to say about Canadian's philantrophic tradition.

The participatory edge of meaning making

Yesterday, (Sun, Jan 30) I went to a session of UofT 's Sunday Philosophy Cafe. This session was titled "Mythological Representation of the Person", the speaker was Dr. Jordan Peterson who wrote the book "Maps of Meaning". He told the story of how he got interested in myths as a process to understand his recurring nightmare during his 20s of a nuclear holocaust. In our currently secure environment of post cold war era, it was odd to hear someone's personal experience of a time when we weren't so sure of the future. Dr. Peterson posed some very strong questions about human nature. What is it in us that doesn't stop us from tearing ourselves and each other apart? He recounted a Mesopotamian myth of their God Murdoch who won a battle over Chaos. What was most enlightening was his conclusion that Chaos could not be overcome by primordial archetypal forces such as anger, but could be overcome by voluntarily engaging in its chaotic nature thus transforming it into new "worlds". Participation is the process in which we personally come about making sense or meaning out of that encounter.

Saturday, January 8, 2005

Ocean's Sorrow

The tsunami of Dec. 26 leaves virtually no life untouched. In mourning for those affected, I offer an echo of Thai poet, Naowarat Pongpaiboon's lament, "The Ocean's Sorrow":

"Over the face of the earth swept weeping waters

And all the Three Worlds were flooded with tears"

Friday, January 7, 2005

Paradise Lost

Cushioned as I am by distance, and comforted by news from home that none of my immediate family were affected, I remain, one week after, still shell-shocked by the magnitude of the Tsunami's destruction on December 26. So many lives lost, so many homes destroyed, villages wiped out, so many families inconsolable. For the Thais, who have rarely suffered calamities, their confidence in their secure environment has been dented. For humanity as a whole, we are humbled by Nature's power over the fragility of life. That, I guess, is why people from all over the world have responded so immediately, so overwhelmingly. December 26, 2004 will be marked in many people's memories as the day Paradise was lost. I pray for all those who have died, and I pray as well for those left behind who suffer. May all be delivered from suffering.