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  1. #1
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    The Art Of The Wai

    Thought it maybe useful to carry on with the Thai theme, seen recently.

    Please see link forthose who wish to learn the Art,and wish to intergrate into the Thai cultural ways and society.

    VIDEO: When and How to Wai Properly | Learn Thai with Mod

    Do learn how to wai. For Thais, the wai is everything. It's a beautiful way to greet people, to say thank you or goodbye. Most Thais expect and accept handshakes

    wai” (ไหว้) is an exquisite and unique traditional way Thai people greet and show respect. Thai people also perform the Wai in these situations:
    •Giving Thanks
    •Good Bye
    •Apologizing
    •Praying to the Buddha
    •Paying respect to sacred things i.e. spirit house, image of the King

    Anyone who has travelled to Thailand will be familiar with the wai, but the wai can be confusing for non-Thai who are not brought up with it. I have come across these questions many times;

    Q: Who do we Wai?

    Thai culture is strongly hierarchical. Respect must be given to those of higher social status, and to elders. Therefore, here are the rules:
    •People with lower social status wai first i.e.

    – Employee wai the boss

    – Student wai teacher
    •Younger people wai older people first. i.e.

    – Young kids wai their older family members
    •While listening to a Buddhist sermon, we hold a wai during the entire program

    1. A wai is not used to greet children

    2. We don’t wai anyone who we are paying for service such as waiters, tailors, vendors, shopkeepers or taxi drivers.

    Q: How to Wai?

    Traditionally, there are three different types of Wais

    [1] Wai monks
    1.Your hands pressed together,
    2.Put your thumbs between your eyebrows,
    3.The index fingers touch the forehead,
    4.And presenting a slight bow with your body

    [2] Wai superior / older person
    1. Your hands pressed together,
    2.Put your thumbs on the tip of your nose,
    3.The index fingers touch between your eyebrows,
    4.And presenting a slight bow with your body

    [3] Wai person in the same age
    1.Your hands pressed together,
    2.Your thumbs touch the tip of your chin,
    3.The index fingers touch the tip of your nose


    Nowadays, Thai people do the wai to superior or older person by putting the hands on the chest level and slightly bow the head. We don’t wai people at your own age anymore!.



    Q: Do we Wai back when someone Wai us?

    – It is not necessary to do the Wai back, especially when we are being wai-ed by anyone who we are paying for service such as hotel staff, waiters etc. We usually just nod, smile and say สวัสดี hello or ขอบคุณ thank you in response.

    However, in my opinion it is nice and sweet when someone wai us and we do the wai back i.e. when my little borther’s friend Wai me, I like to response by doing the wai back to them too.

    In case you want to do the Wai in return, you can simply just put your hands together at the chest level and say ‘sawatdee ka/krap’ สวัสดีค่ะ. Don’t need to bow.


    FYI: Monks don’t return the Wai



    I have noticed many times that foreigners in Thailand did the Wai in the situation that it is not needed. However, I think it was very sweet of them. In case you wonder when and how to do the Wai like a Thai, I hope you find this information useful. : )

    Sawatdee Krap.

  2. #2
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    you forgot the source, who wrote that Chico?

  3. #3
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    Wise one can't you see the link.?

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    I think someone try to do it same as Vid hehe

  5. #5
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    Too much to remember...I just smile and wave...

    Sittin' on that sack o' seeds...

    (Wildwood Weed...heh)...

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    Just 4 wai not too much lol

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    Listening to Jim Stafford now...Wildwood Weed...Heh...

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    Does anyone here actually Wai people?

    Come on, reveal yourselves

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    Yeah, I wai'd a cop who was coming to possibly arrest me...Just to see his reaction...And he responded like lightning with a wai of his own...

    So I knew I was safe...Heh...

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    I wai everyone.

    And I also sadhu my wife and family.

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    I can't remember the last time I wai-ed.... Jeff probably walks around in a permanent wai position

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    The wai is a greeting in which one readily admits ones inferior status to the person one is directing the gesture at. It is I suppose a necessary evil in a country where status is all, equality barely exists and deference must be shown to superiors at all times.

    It is the opposite of the handshake which is a greeting in which equality and mutual respect between the handshakers is supposed to be assured.

  13. #13
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    ALL GLORY TO THE HYPNOTOAD
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    Much better info here in TDs permanent archive

    TeakDoor.com - The Thailand Forum Thailand_and_the_Wai

    That archive is here, btw, for you noobs who don't seem to be able to find it , https://teakdoor.com/view_links_directory.html

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    written by Knob Bob.

    Quote Originally Posted by DrB0b View Post
    Much better info here in TDs permanent archive

    TeakDoor.com - The Thailand Forum Thailand_and_the_Wai

    That archive is here, btw, for you noobs who don't seem to be able to find it , TeakDoor.com - The Thailand Forum Links Directory

  15. #15
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    ALL GLORY TO THE HYPNOTOAD
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    ^Idiot. Written written by Phya Anuman Rajadhon, historian, ethnologist, linguist, philologist, and archaeologist, he was the Assistant Director General of the Department of Thai Folklore, President of the Royal Thai Institute, and Director General of the Fine Arts Department. Until his death he was professor of the departments of Philology, Comparative Literature, and Thai Custom and Tradition at Chulalongkorn University. He was chairman of the Thai History Revision Committee and editor-in-chief of the Thai Encyclopedia

    Oh, well, why not. Anythings got to be better than the pap in the OP.


    From:




    Contents
    Preface by H.R.H. Prince Wan Waithayakon ……………. 6
    Foreword by S.Sivaraksa ………………………………… 8

    Chapter 1 : The Cultural ……………………………….. 13
    - Introducing Cultural Thailand in Outline ……………….. 16
    - The Cultures of Thailand ……………………………….. 35
    - The Traditional Culture of Thailand & Its Revival and
    Survival …………………………………………..…….. 47
    - Loi Krathong ………………………………………..…….. 53

    Chapter 2 : The Language & Literature ………………. 63
    - Thai Literature in Relation to the Diffusion of Her
    Cultures ………………………………………………… 65
    - Thai Literature ………………………………..………… 80
    - Swasdi Raksa …………………………………………… 90
    - The Nature and Development of the Thai Language …… 97
    - Thai Language ………………………………………….. 128

    Chapter 3 : The Folk Tale ………………………………. 151
    - A Study on Thai Folk Tale ………………………………. 153
    - Data on Conditioned Poison …………………………….. 159



    Chapter 4 : The Buddhistic …………………………….. 175
    - Phra Cedi ……………………………………………….. 177
    - Thet-Maha-Chat ………………………………………… 188
    - Thai Traditional Salutation ……………………………… 203

    Chapter 5 : The Rites & Ritual ………………..………. 219
    - Fertility Rites in Thailand ……………………………….. 221
    - The Khwan and its Ceremonies …………………………. 228
    - The Ceremony of Tham Khwan of a Month old Child ….. 279
    - The Story of Thai Marriage Custom …………………….. 287
    - Thai Charms and Amulets ………………………………. 300
    - Luck-Measurement in Thailand …………………………. 331
    - Some Siamese Superstitions About Trees and Plants ….. 337

    Appendices ………………………………………………. 344
    - The Life of the Farmer ………………………………….. 346
    Translated and Edited by William J. Gedney
    - Phya Anuman Raj
    Thai Traditional Salutation
    1. The “Wai”

    The Thai sign of salutation or mutual recognition is to raise
    both hands, joined palm to palm, lightly touching the body some -
    where tween the face and chest. The higher the hands are raised,
    the greater is the respect and courtesy conveyed. The person who
    is inferior in age or rank in the Thai social scale of precedence
    initiates such a movement of the hands and the person receiving
    the salutation immediately reciprocates. This formality is not
    strictly adhered to by individuals who are on intimate terms. The
    Thai salutation may be rendered while sitting, standing, walking
    or even lying in bed during an illness. In rendering a salutation
    while standing to a most respected person who is sitting, one as
    a decorum of good manners, will stoop or bend the head at the
    same time. When taking leave, the departing person will offer
    a salute in the same manner, followed in turn by a corresponding
    salute of the other person. Such a salutation is called a “wai”
    ( äËÇé ) in Thai, and is often seen in Thai Society.
    The raising of the hands to “wai”, and the lowering of the
    hands to a normal position after the “wai” are never done with
    a sharp movement but rather in a more or less graceful manner
    such as in slow motion. The upper parts of the arms remain close
    to the sides of the body, without the elbows extended. The hands,
    joined palm to palm, are not held far out from the body in an
    erect position, but bent slightly inward.
    203

    The above description, though inadequately expressed in
    words, reflects more or less Thai traditional culture in pre - modern
    days, when the way of life of the people was essentially different
    from the present day. In the old days there was comparatively
    no rush and speed, and no din such as one has to experience every
    now and then, particularly in the hubbub of city life. Time in
    those days depended on the people, and not the people on time.
    The Thai “wai” in its idealized form may be often seen
    on the stage in the Thai classical dramatic performance, the
    “lakorn” ( ÅФà ). Here one is able to observe the artistic move -
    ments of the hands of an actor or an actress, who, before per -
    forming the “wai”, will place his or her hands, joined palm to
    palm, with the finger tips draw slightly to each other, so as to
    form a conventional shape of a “budding lotus” ( ºÑÇ¥ÙÁ ) as usually
    offered in worship to a monk or to a Buddha image. The hands
    in such a shape are called in Thai “phanom meu” ( ¾¹ÁÁ×Í ),
    literally meaning to make the hands like a budding lotus. One
    will sometimes notice such a “wai” among the cultured Thai,
    in conformity more or less with idealized movement.
    Thai etiquette implicitly requires that a junior in age or rank
    initiate a “wai” as a sign of respect to a senior accompanied at
    the same time with a slight bow. Also, as a mark of respect, the
    junior, while in conversation with a senior of great age or rank,
    will place his “budding lotus” hands to his chest when sitting
    or standing, and every now and then, as circumstances demand,
    when the senior is explaining something to the junior, raise his
    hands as a respectful acknowledgment of what the senior is saying.
    A person sitting on a chair before a high personage bends his
    head a little and holds. his hands in a “budding lotus” shape placed
    somewhere at or below the chest. Or instead of having the hands
    posed in a “budding lotus” shape, the fingers may be clasped
    or the hands held one upon the other and rounded like a Chinese
    “wai” in the kowtowing fashion, or like a worshipful attitude
    of a Christian in adoration. If a person squats on the floor before
    204

    a great personage, such as the King or Queen, in the Thai tradi -
    tional fashion with the appropriate posture called “nang phab
    phiab” ( ¹Ñ觾Ѻà¾Õº ), that is, sideways with the lower limbs folded
    backward and inward, he must recline slightly sideways with
    the hands in a “budding lotus” shape resting on the floor as a
    support. A person will slightly raise his or her hands in such a
    posture every now and then, in the same manner as previously
    described. When a person is receiving anything from a senior
    he will raise his hands as a “wai” to the give as a polite gesture
    of thanks before or after receiving it as circumstances demand.
    When one is asking someone’s pardon or favour, one usually
    makes such a “wai” too.
    During a Buddhist sermon, or while a chapter of monks
    is reciting ritual texts from the Buddhist Holy Scriptures, one
    will notice that both the monks and the lay members assume a
    solemn attitude of meekness and obeisance to the sacredness of
    the ceremony with hands raised all the time in a “budding lotus”
    shape. If the ceremony occupies a comparatively long time, the
    raising of hands in such an attitude will be somewhat tiresome
    and quite an ordeal for the inexperienced. This can be overcome
    partly if one’s arms are held close to the sides of the body as a
    sort of rest or support.
    Psychologically, if a person receiving a “wai” from a junior,
    is egoistically conscious of his superiority, he will return the
    “wai” with the hands raised to position not higher than the chest.
    If, by virtue of his great age or rank, he is not obliged to make
    a “wai” in return, he may merely raise his right hand side - wise
    and with a nod, or nod only, as a favorable recognition or appro -
    val. This is called “rap wai” ( ÃѺäËÇ ). In Thai this literally é
    means “receiving a wai”. In most cases a superior person seldom
    condescends to perform a “wai” first when meeting or greeting
    an inferior person. Normally a senior will return the “wai”
    of a child with a nod or other appropriate gestures only, as a
    sign of approval or goodwill. Of course there is an exception,
    if the child is a prince or an honourable member of a high digni -
    tary’s family.

    206
    207
    As noblesse oblige, a high personage will initiate a greeting to
    an inferior by extending his or her outstretched hand
    in a Western style hand - shake instead of a “wai”. The inferior
    one after a hand - shake will sometimes make a “wai” also, as if
    the hand-shake is incomplete without a “wai” as an expression
    of respect .
    Buddhist monks by virtue of their holy yellow robes, will
    not return the obeisance of “wai” to a layman however old or
    great in rank, not even to the king. This is not, in Thai etiquette,
    presumption on the part oft he monks. The appropriate way for
    a monk to respond in such a situation is by a gesture of acknow -
    ledgement either by speech or a facial expression of good-will. At
    least he should assume a serene face as befitting a monk.
    Traditionally, when country folk or any other simple people
    meet someone whom they consider a great personage, such as
    the King or Queen, a high prince or princess, a prelate, or a digni -
    tary of importante, who commands the highest respect, they
    will instinctively sit down on their haunches, with the hands raised
    in a “budding lotus” shape, as a sign of great respect. Not until
    the high personage has passed or departed will they assume a
    normal position. While passing a Buddhist temple, a devout
    person will make a “wai” before it as an act of reverence.
    To write something on a subject such as the “wai” which
    is intimately known more or less by everybody who is Thai, is
    metaphorically like drawing a picture of a dog or a horse, which
    is a well - known animal, rather than drawing a picture of a mytho -
    logical animal which is real only in imagination. Any shortcomings
    of description in delineating the former, even in certain unimpor -
    tant details, may instantly be detected even by a boy, but not
    with a description of the latter. What has been written here,
    therefore, is perhaps incomplete, because there are variances,
    in differing degrees, among the people of different classes of
    society in different localities and social surroundings of the
    country. The best thing to do for a person interested in such a
    study is to observe in real life how it is done; the description which
    has been written here is a generalization which serves as an outline
    and a guide only.
    208

    The Thai manner of salutation is similar to that of most
    races on the mainland of South - east Asia. Fundamentally they
    are all the same. The difference lies in the details peculiar to a
    race due to many cultural factors. The Hindus and the Chinese
    have not only their own forms of “wai”, which are allied to the
    Thai “wai”, but also other symbols of respect which pertain to
    their cultures and which will be reviewed in a succeeding chapter.
    No doubt the “wai” in its origin is ancient and world - wide and
    may be found among many races in one form or another. It was
    originally perhaps a form of submission based upon the stronger
    over the weaker ones. Through the process of time it has developed
    into the mere form of salutation of the present day.
    In pre - modern days, a Thai would not greet a foreigner
    with a “wai”, nor would a foreigner “wai” to a Thai. This was
    due probably to reluctance on either side through misunder -
    standing or other reasons. Whenever a Westerner, or a “farang”
    as he is called, adopted the Thai form of greeting, as an expression
    of good - will and friendliness, there would often be joking remarks
    such as “farangs know how to wai too”. On the other hand a
    farang would seldom greet a Thai, though his equal, with a “wai”,
    for what reason one can only conjecture. Happily such a thing
    is now of the past, as people now understand each other more
    closely and sympathetically.
    To most of the Thai, the “wai” is preferred to hand shaking
    for the reason that, the “shaking of one’s own hands” is hygieni -
    cally better than the shaking of other people’s hands. A firm
    cordial hand - clasp sometimes gives the Thai a somewhat painful
    sensation, if the hand which is clasped is a sizeable, big one,
    compared to the slim hand of the Thai, particularly a woman.
    Confronted sometimes with a large number of individuals which
    requires an endless process of hand - shaking, it is sometimes a
    trying experience though not an impossibility. In such a dilemma,
    if the function is not of a formal nature, the Thai has recourse
    to another kind of “wai” by raising the hands to a “wai” in
    the “budding lotus” position and slowly turning in a sweeping
    manner to all the persons present thus making a “wai” to all of
    them. One will observe such a “wai” at a boxing ring, when a
    209

    pugilist makes a sweeping motion of “wai” to the audience, before
    a boxing match begins.
    In making a “wai” in the traditional style to the King or
    the Queen, one has to kneel down with the body erect and the
    haunches resting on the heels. The hands are raised, joined palm
    to palm in a “budding lotus” shape, to a position a little below
    the chest, and then instantly raised to one’s fore - head with a
    bending upward of the face. This is done once only at an informal
    occasion, but at a formal royal ceremony, it is always done
    three times.
    2. The “Krap”
    Allied to the “wai” as a sign of respect is the “krap” ( ¡ÃÒº )
    or the kneeling down and bowing to the floor in reverence. In
    fact the “wai” is part of the “krap”. One kneels in an erect
    position with the haunches resting on the heels. The hands in
    the shape of a “budding lotus” are held just below the chest,
    and then raised to the forehead in a “wai”. Successively the
    palm of the right hand is placed on the floor in front of the
    right knee, followed by the left hand which is placed about a foot
    in front of the left knee. The right hand is then moved up parallel
    to the left hand, but with an ample space between the two hands.
    The forehead is bowed until it touches the floor at the space
    between the index fingers of the two hands and then raised to
    the former position and repeated three times. This process of
    movement should not be done in a hurried manner, but with a
    comparatively graceful slow motion, avoiding the raising of one’s
    haunches when bowing in a seesaw - like fashion. Such a style
    of “krap” is seldom seen nowadays particularly in Bangkok,
    but still survives, I am told, among the folk in upcountry Central
    Thailand.
    Another style of “krap” generally done is to part the hands
    from a “budding lotus” wile kneeling, depositing the palms
    of both hands at the same time on the floor instead of depositing
    them one at a time as in the afore - said description. The rest of
    210
    all the movements is the same. Sometimes a small stand with a
    cushion is provided for the purpose, but the process of movements
    of the “krap” is identical, save one obvious minor difference
    in the bow. In the former one has to bow low to touch the floor,
    but in the latter the bow is comparatively less. There is not much
    difference in the movement process of the “krap” between a
    man and a woman, save that in the kneeling Position, a woman
    rests her haunches on her soles instead of resting them on the
    heels as a man does.
    The “krap” as described is called in technical language,
    “benchanga - pradit” ( àº[at]¨Ò§¤»ÃдÔɨ ), a Thai - ized Pali word ì
    meaning “a revered salutation with the five members of the body
    organs”, i.e. the forehead, the two palms of the hands, and the
    two knees touching the floor. Such a salutation is called “pancha
    pranam” in Sanskrit. A complete prostration as expressed by
    devout people in India and elsewhere does not enter into the Thai
    social scheme of worship.
    Originally the “krap” was meant as a sign of profound
    worship to the “Triple Gems” of Buddhism, i.e. the Buddha,
    his Law and his Brotherhood of monks only. Hence the “krap”
    is expressed three times in repetition. Later on such an expression of
    reverence was extended, through a misconception in certain cases,
    to other highly respected persons or other sacred symbols as well.
    Now we come to another kind of “krap” called “Mop
    krap” ( ËÁͺ¡ÃÒº ) in Thai. “Mop” means to sit in a crouched
    position. A person in the act of paying high respect to certain
    persons, such as the King and the Queen, a high ranking prince
    or princess, one’s revered parents, teacher or mentor, kneels before
    the revered person, will raise hands to his or her breast in the
    shape of a “budding lotus”, and instantly lowers the hands, still
    in the described shape, on the floor and bows with the forehead
    resting on the “budding lotus” hands at the thumbs. The move -
    ment is done once only, not three times as one sometimes sees, which
    is due to a false analogy of paying a homage to the “Triple Gems”
    of the Buddhist religion.


    211

    212

    213
    There is another style of “mop krap”. A person sits in a
    crouched position, but inclined slightly side - wise either on his
    right or left hand with the lower limbs drawn slightly inward.
    He then raises the hands, joined palm to palm, in the shape of
    a “budding lotus”, resting the elbows as supports on the floor,
    and bows reverently until the forehead touches the thumbs of
    the “budding lotus”.
    These two allied styles of “mop krap” were originally a
    mannerism peculiar at the royal court and practiced by the royal
    pages and attendants, when in the presence of the King, the Queen
    or other members of the royal family on an informal occasion
    only. It was later adopted by outsiders when they wished to
    express highest regards to a prelate or other respected person.
    Obviously these two styles of paying respect are adaptations of
    the before - said Buddhist salutation of “benchanga - pradit” as
    performed to the “Triple Gems”.
    Parenthetically, sons or daughters when meeting their
    parents after a long absence or saying a good - bye, place their
    hands in the shape of a “budding lotus” at the feet of their
    parents and bow in the “mop krap” fashion in an affectionate
    and reverential manner. If the parents are standing, the children
    will place their “budding lotus” hands on the parents breasts
    and bow. As an extension, this mode of expression may be used
    by a pupil or student towards his or her teacher as an affectionate
    mark of the highest respect equaling the parents. This application
    for a girl student only does not extend to a monk, even if he is
    the teacher.
    When the corpse of one’s parent is to be removed from
    home to a “wat” or monastery for religious rites and disposal,
    the children of the deceased will make a “mop krap” as a final
    act of filial duty to their parent. If such an act is amiss, it is a
    popular and superstitious belief that the corpse will be unduly
    heavy for its bearers. Once the children of the deceased have
    filially done the “mop krap”, the bearers will feel, in their imagi -
    nation of course, at ease carrying the cumbersome burden of
    the corpse.
    214
    What has been described of the “mop krap” salutation
    shows it to be a personal and an informal one. If it is done cere -
    moniously one has to offer a fresh flower, a wax taper, and three
    incense sticks. Having lit the wax taper and incense sticks and
    placed them with the flower on an appropriate place at the altar
    where a Buddha image stands prominently with articles of offering,
    one can make then a movement of “mop krap”. By an analogy
    this may be extended to the king if one knows before - hand that
    the king will pass by. As to royal offerings there is a special gold
    tray containing such articles of offerings and divided into a major
    or minor gold tray according to the importance of the occasion,
    about which we not need go into details. H.R.H. Prince Damrong
    Rajanubhap has written a monograph on royal offerings which
    may be consulted by any interested person. When attending a
    Thai cremation a person will place a taper, an incense stick and
    a flower at the coffin as the last final act of respect to the deceased,
    and then light a piece of wood for the funeral pyre. Nowadays
    the flower, instead of a fresh one, has degenerated into a flower
    made of wood shavings which stands also for the chip of wood
    for lighting the funeral pyre. The final act of paying respect to
    the dead and the cremating of the corpse blend completely into
    one whole as one may have seen frequently.
    In ceremonial “mop krap” on special occasions, such as,
    when a person is going to enter the monkhood; when a newly
    married couple is paying formal respect after the wedding cere -
    mony to the parents or other highly respected persons; when
    one is apologizing to someone whose reputation one has slandered
    or injured; the first step is to prepare a salver containing, in groups
    of five, sizeable big incense sticks and wax tapers, arranged in
    two rows with the wax tapers placed above the incense sticks
    and tied artistically with ribbons as both ends. A banana leaf
    cup with a sizeable flower or a bunch of flowers placed above
    the wax tapers, and covered by a conic cover also made with banana
    leaf. Such a set of flowers, incense sticks and wax tapers is called
    in Thai “dawk mai dhup dian phae” ( ´Í¡äÁé¸Ù»à·Õ¹ᾠ- flowers
    on rafts of incense sticks and wax tapers). One places the salver,
    215
    after taking off the conic cover, in front of the person to whom
    one wishes to express ceremonial respect. One then hands the
    salver of offerings with both hands to the appropriate person,
    who ceremoniously receives and places it in front of him or her.
    One performs the movement of “mop krap” three times, and
    solemnly addresses the person concerned in formal language,
    giving the reason for paying such respect. The person concerned
    says something appropriate to the occasion. One makes another
    “mop krap”; and then takes leave, bringing back with one the
    salver.
    I may add here that in Thai common parlance “krap” is
    called “krap wai” i.e., the “krap” and the “wai” combined.
    In an extension of meaning “krap” means “to ask kindness of”
    in polite and intimate terms of speech. A conventional term of
    address to the royal family is “krap thoon” ( ¡ÃÒº·ÙÅ ), literally
    to inform or tell with a “krap”, to an official as one’s superior
    who is not a member of the royal family, and to a dignitary it is
    “krap rian” (¡ÃÒºàÃÕ¹ ) which has the same meaning, the different
    words bearing relation only to the ranks of the persons addressed.
    It is not out of place here to say something on the propriety
    or manners of the Thai as traditionally observed. The Thai deems
    his head to be sacred; probably because the head is the seat of
    an individual “khwan” (¢ÇÑ[at] ), that is, one’s vital spirit which
    gives strength and health to the individual owner. The “khwan”
    is very sensitive and when subjected to any undecorous behaviour
    it will feel injured and leave the body, its abode, to stray some-where
    in a forest, and will return only to its abode after a more
    or less ceremonial cajolery. During the time before the “khwan”
    returns, its owner will suffer a weakening of his “dignified
    splendour” (ʧèÒÃÈÕ ) followed by bad luck and ill - health.
    With such an idea, handed down from one generation to
    another from a remote period of time, the sacredness of the head
    lies deeply in the popular mind. The bending low of one’s head
    to a person or thing in the form of a bow as a sign of obeisance
    216
    or as a respectful attitude has survived to the present day. A
    Thai will not suffer anyone to pat his head, unless on very intimate
    terms. If the hand that touches the head is that of woman, though
    his dearest one, the man will instantly lose his “dignified
    splendour” for a woman’s hand is sensitively adverse to the
    “khwan”. A conservative person will frown distastefully if he
    sees a young man allowing his sacred head to be touched by his
    young wife, or lying his head on the wife’s lap. A man will not
    pass under a clothes line, where women’s clothing is hung to dry.
    Woe to man’s “dignified splendour”, if his sacred head is touched
    by a woman’s clothing. All his sacred endowments and powers
    appertaining to magical arts will be weakened or gone.
    When sitting, standing or passing before a high personage,
    or elder,or any other persons of equal standing, one should
    assume an attitude of meekness by stooping or bending down
    one’s head or body so that it is not on a level or above the head
    of the personage. If a high personage is sitting on a rug or mat
    in the Thai traditional style, he should be approached on the knees
    or in a crawling position. If the personage is sitting on a chair,
    one should stoop low when passing. This attitude applies equally
    to a personage who is walking. If one is to speak with the per -
    sonage, the first thing to do is to “mop krap” and repeat it when
    departing. Here is then the reason for assuming the attitude of a
    crouched position or for reclining slightly side - wise as mentioned.
    I may add here that the placing of one’s hands in a “budding
    lotus” position or “wai” is never higher than the forehead. In
    the ordinary way of life, a “wai” in such a manner is done mostly
    by a prisoner, who is asking for quarter or relief, or a beggar
    asking for alms. Acting in such a manner, is called idiomatically
    “to raise the hands ( in worship ) overwhelming the head”, as
    “pret” (à»Ãμ - a class of hungry ghosts) asking for a share of
    boon” ( or merit ) to be ritually transferred to him, thus relieving
    him of his intense hunger, for a “pret” has a mouth only as
    wide as a needle’s eye
    The full book is 400 pages long (illustrated) and has been out of print for quite a while. I'm happy to send a PDF copy to anybody who wants one, just PM me an email address. No, Chico, not you!
    Last edited by DrB0b; 07-02-2017 at 08:18 AM.
    The Above Post May Contain Strong Language, Flashing Lights, or Violent Scenes.

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    Bob please provide link when posting copyright

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    Quote Originally Posted by Slick
    Does anyone here actually Wai people?
    I do wai for sure...

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    Quote Originally Posted by Chico View Post
    Bob please provide link when posting copyright
    Out of copyright, freely reproducible. All permissions granted by Social Sciences Association of Thailand 1968. Now why don't you shut your yap awhile and allow people to read some genuine information instead of the useless and ill-informed crap you post.

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    Quote Originally Posted by Chico
    And I also sadhu my wife and family.
    When you do sadhu?

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    Oh dear Bob you edited your post at 8.15am

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    A man will not
    pass under a clothes line, where women’s clothing is hung to dry.
    Woe to man’s “dignified splendour”, if his sacred head is touched
    by a woman’s clothing. All his sacred endowments and powers
    appertaining to magical arts will be weakened or gone.
    Something to bear in mind i suppose.

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    Everytime I need to say I'm sorry and beg for mercy.

    I should also Sadhu Knob Bob.nah best to give him a


    Quote Originally Posted by Nicethaiza View Post
    Quote Originally Posted by Chico
    And I also sadhu my wife and family.
    When you do sadhu?

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    Quote Originally Posted by Chico View Post
    Oh dear Bob you edited your post at 8.15am
    So? I removed the pages that had pictures as they didn't copy over properly. What's your point? Anyways, as I said earlier, anybody who wants accurate information on the Wai and other aspects of Thai culture is perfectly welcome to PM me and I'll send them a full copy of Phya Anuman Rajadhon's book, which is the accepted classic on the subject, in PDF format.

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    Quote Originally Posted by Chico View Post
    Bob please provide link when posting copyright
    what part of FROM do you not understand Jacko ?

    Quote Originally Posted by DrB0b View Post
    ^Idiot. Written written by Phya Anuman Rajadhon, historian, ethnologist, linguist, philologist, and archaeologist, he was the Assistant Director General of the Department of Thai Folklore, President of the Royal Thai Institute, and Director General of the Fine Arts Department. Until his death he was professor of the departments of Philology, Comparative Literature, and Thai Custom and Tradition at Chulalongkorn University. He was chairman of the Thai History Revision Committee and editor-in-chief of the Thai Encyclopedia

    Oh, well, why not. Anythings got to be better than the pap in the OP.


    From:


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    Bob stop living in the past, the Thais have moved a little nowadays,and couldn't give a shit what you think is the correct manner according to Knob BOB.

    Your just a wannabe Thai.

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