Laos 3

These are the sights of Vientiane, but in addition there is a spectacle which is popular with Europeans, who, remote, isolated, and living under difficulties, tend to shut themselves up within the protective social rituals of people in exile.
This spectacle is the slaughterhouse at work. I do not know whether or not it is illegal in Laotian law to kill animals, but certainly it is thought shameful, and the killing for Europeans is done at the dead of night on the outskirts of the town. The slaughterers are obliged to work by flares, which is responsible, the French think, for an unusually picturesque effect. It is ‘not done’ to go along while the actual killing is in progress, but shortly after, when the carcasses are suspended from hooks to be cut up, and the workers, stripped to their loincloths, and garishly splashed, paddle about in a vermilion sea. Cars are stationed just beyond the reach of the steaming odours, and one is recommended to see the thing as one views a nude in a picture gallery – that is, divorced from all but a disinterested abstraction, in this case the colour. The possibilities of Vientiane, it was clear, would be quickly exhausted. Thao Nhouy, the Laotian Minister of Education, lent me his jeep to see some of the surrounding villages, but the roads were so appalling that it broke down after being driven for about five miles. He then suggested that I might like to see the local schoolgirls dancing, and when I said that I would be delighted, and asked for permission to take photographs, the girls were sent off home, on their bicycles, to get their best clothes. An hour or two later they began to trickle back, wearing their mothers’ jewellery as well as their own and with their silk finery done up in paper parcels. When they had dressed and were ready they made a glittering sight. One girl wore a scarf ornamented with real gold thread said to be worth about £50 in English money. They danced under the supervision of a teacher whom I recognised as a professional actor, from the boun, and who occasionally intervened when a girl failed in some minor feat, such as bending her fingers back at an expressive ninety degrees from the palm.
All these girls, dressed as they were like princesses, came from shacks in the forest. Each one had a bicycle – infallibly fitted with dynamo lighting, and sometimes three-speed gears. It seems that a bicycle for his daughter is one of the essentials for which a Laotian will work. It is considered ill-bred and irreligious in Laos to work more than is neces¬sary. The father of a family cultivates an amount of land, estimated, by a bonze who is expert in such matters, to be sufficient for his requirements. If there are six members of the family, six standard, equal sized portions of land will be cultivated. If a child is born into the family another piece of land is cleared and worked. When a member of the family dies, whether it be a baby or the grandfather, cultivation of his portion will be stopped. Just enough is produced for the family to eat and to provide a small surplus sold in the market – with the bonze’s approval – to buy occasional strict necessities, like a silk shawl and a bicycle for the daughter. There is no social insurance and there are no poor. The old and the sick are supported by the young, or, where they are left without able-bodied providers, by the community, and the bonzes give instructions for the necessary land to be placed under cultivation for them. The accumula¬tion of wealth which is not to be used for definite, approved purposes, causes a man to lose prestige among his neighbours, just, as in the West, the process is reversed. The main difference, it seems, between Buddhism in Indo-China, and Christianity – apart from any question as to their relative merits – is that, whether we admire it or not, the former is largely put into practice.
It is a stimulating reflection that the Western millionaire, obsessed for the sake of social distinction with the amassing of enormous possessions – little of which he can personally consume – would attain the same ends of personal celebrity under a Laotian Buddhistic order of things by his priestly austerities – by embracing the most abject and prestige-conferring form of poverty.

For this reason perhaps the local Evangelist missionary and his wife have made no converts. Like all who have lived among the Laotians they are charmed with them – although, of course, disappointed at their blind¬ness. They also deplore their immorality.
In the matter of converts the Evangelists have been no more unsuc¬cessful than their Portuguese, Spanish and French forerunners. The Laotians having little capacity for abstractions, either in their language or religion, cannot follow the subtlety of Western religious concepts. They have a passion for taking things an pied de la lettre. Being told that the basic commandment of Christianity as well as Buddhism is ‘thou shalt not kill’, they cannot swallow such reservations as capital punishment and ‘the just war’; while casuistry repels them. Moreover, a bonze, the spiritual leader of the country people among whom he lives and works, occupies by virtue of his rigorous fulfilment of the principles of his religion, a position in their esteem accorded in the West, say, to a boxing champion. The Laotians have come to associate the prestige of sanctity with certain abstinences and uncomfortable practices. The bonze gives an example of utter renunciation which is awe-inspiring by comparison with the minor self-abnegations of the villagers. The Laotians, therefore, although tolerant in the extreme, are not impressed by the worth of a would-be spiritual leader who presents himself to them loaded with material possessions. And this negative attitude deepens into a certain aversion if, as usually happens, the holy men of the West spend most of their time hunting in a country where animals must be allowed to die of old age. I fear that where the austere Dominicans, and the Jesuits failed, there is little hope for the Evangelists.

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