Stove Production in Korat in 1988-1999
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Baan Maaw Mahasarakham
Baan Maaw village, Meuang Mahasarakham District, Mahasarakham province, Thailand kingdom Sometimes this village is refered to as Baan Pan Maaw บ้านปั่นหม้อ, rather than Pot Village this is Village [where] Pots [are] Formed. Pan ปั่น means spun. Its odd as the pots are mostly handbuilt. I wonder, but do not know if the longer name is newer, or not really used.
Maaw (หม้อ), means “pot” as in pottery. Baan (บ้าน) means house. A village is a muu baan (หมู่บ้าน). The first part of this, “muu” (หมู่) usually refers to a group of houses or a village. Mail addresses often are associated with a muu, such as muu 4 Dankwian. That is a group of houses in an amphoe or district or in a muubaan. These muu are associated with how a mailman does his job. Its easy to be confused.
Thailand
Provinces – Changwat(
Ampoe
Tambon
Muubaan
Chumchom
Its more complicated than that. Large cities within provinces are generally referred to as Amphoe Mueang
maybe this needs clarification or deletion.
But Baan Maaw is a village with a clear grouping away from other villages. The pots that they made were almost exclusively 8 liter or so, porous water cooling jars. They all have a stipled band that appears decorative just above the belly, the widest part, a broad rim and a lid. They are bonfire fired to about 760˚C or 1400˚F. This temperature is a guess based on the look of the fire. It could be as much 200 degrees fahrenheit lower. The pots are unglazed, although more recently (2014) some were being coated in tree resin when hot for a black and shiny finish, and some have been being treated with the Dankwian Antique Finish technique (discussed in the section on Dankwian Village).
The clay, last time I. saw it being delivered to the village came by 2 wheel cart and was in 25cm cubes, (about 10 inches). It was cut from the ground wet with a flat shovel. I did not watch it being prepared. It is a sticky clay, and from the ground a light grey color. It bears no resemblance to Dankwian clay other than being fairly sticky.
The clay is mixed with grog, or if you prefer chamotte, made with a novel technique. The grog, the only time I saw the beginning of the production, was made with mud from the bottom of the local reservoir Loeng Pan Maaw เลิงปั้นหม้อ . Loeng เลิง means marsh or swamp. The Loeng near Baan Maaw I believe was excavated to get fill and create a bigger reservoir. It appears to be much larger now (2014) than I remember it being in 1989. The mud is mixed with copious amounts of rice hulls to make ~ 15 centimeter balls, roughly six inches. The balls have a 2.5 cm diameter hole that goes in towards the center. This creates an object that burns like very low grade charcoal briquettes.
Usually these are piled canonball style over some firewood in a 6 by six grid and about 5 layers high.. They are burned to a temperature similar to the temperature at which the pots are fired but probably a little lower. There is so little clay in these that they can easily be crushed with a persons weight and a shoe. It takes at least a few hours to burn and is not carefully attended as it does.
Rice hulls are near perfect for this use. They are agricultural waste. They were traditionally burned to eliminate pests. While they can be added to soil, they are slow to decompose and light so they do not stay in place in flooded rice fields. Partially burned rice hull is a more suitable soil ammendment in rice fields. Consequently this use if effectively carbon neutral. They would likely be burned anyways.
Rice hull ash is almost entirely silica. The two analyses I have show it as 96% silica, 1% alumina and less than 2% alkali metal and alkaline earths. The alkali metals and alkaline earths are soluble and some will end up in solution in the clay and alter the working properties. But this low amount is not enough to cause big problems. I believe that it at least contributes to the thixotropic feel of Baan Maaw clay. Thixatropy is the property of a material where with stirring or manipulation it becomes more fluid or flexible.
Silica can be added to a clay in large percents, and quartz sand, another way to get silica, is sometimes added to clays to replace or instead of grog. But where the silica in quartz is crystyalline, the silica in rice hulls is amporphous. Quartz rapidly increases in size just above red heat, something potters call Quartz Inversion, and the size change can cause cracking in pottery. Amorphous silica does not exhibit this phase change, and therefore is safer as an addition to clay. It does not cause cracks.
The silt that holds the rice hull balls together fires into a very porous structure with lots of sharp texture. That texture holds onto clay well. The quality of grog is related to how open the texture is and how sharp. Better grog makes stronger clay. Rounded smooth particals weaken a clay body both in the raw and fired states. I believe that this grog significantly adds to the amazing strength of the raw clay pots.It also, do to its open porous nature, makes fast firing easier to accomplish without explosions.
The pots are started with a rolled cylinder process achieved with a stick about the diameter of a broom stick. The cylinders, maybe about 18 inches tall are place on damp fabric on one end and formed slightly by a hand placed on the inside in opposition to one on the outside. The pot is turned on the damp fabric.
After this initial forming and a small amount of drying, it is placed on a stump and paddled into a larger form. The rim is thrown, not by spinning the pot but by walking around the pot quickly. The body of the pot still has a hole in the bottom from the cylinder rolling process. After setting to dry a little more the bottom is paddled closed. The form is then placed inside an old pot shoulder section, it having an appropriate curve and allowed to dry a little more. The shape is finished by paddling one or two more times.
During the first part of drying, I think of it as the wet stage, as the water dries the particles of clay move closer together and the form shrinks. As this stage ends the clay gets much less maleable. In English people call this “leather hard”. This appears to be because at this stage it can be tooled like leather.But at this stage small voids form. They dissapear as the clay vitrifies, but the water that used to fill up these voids dries out. Its my theory that paddling removes some of these voids and also aligns flat clay platelets parallel to the surface of the pot. I have no great evidence of this.But the quality of the grog, and the paddling in Baan Maaw Mahasarakham and other such potteries results in greenware (unfired ware) that is remarkably strong. The fired was is quite strong too, especially considering the firing temperature.
Firing takes place in the afternoon when the sun is strong and the temperature hot. I believe that this is to reduce explosions caused by hygroscopically held water. I have never seen an exploded pot in Baan Maaw. I have only witness firings during the hot season.
The pots are fired “Bonfire” style. There is a lot of variation in bonfire firings but the firings here resemble some in other countries. There is a bed of thin sticks roughly 1 -2 inches in diameter placed up from the ground on roughly 4 inch tall fired ceramic props. This allows air under the bed early in the firing. Two layers of pots are placed on the stick bed. The first is placed rim down with six pots on each side of the square stack. So the grid of the first layer is 6X6 or 36 pots. The second layer has pots placed with rims up at about 60 degrees from directly vertical in a 5X5 grid for 25 pots. Lids are placed between the pots.The total stack holds about 61 pots.
The stack is covered by rice straw and lit on fire. It all is engulfed in flame in the first few minutes. After a few minutes a second layer of straw is added. The access to air around the outside is managed and the outside pots are checked by color for how well fired they are. Additional straw is added until no longer necessary. The entire firing takes about 1 hour.
There are products other than the water jars that are produced in the village. One is rice cooking pots. These are small earthenware vessels meant for a few uses on top of a charcoal stove. Charcoal stoves are also produced in the village. There is a small amount of sculpture produced in the village.
The charcoal stove design is an outgrowth of a USAID development project from before 1988. At the time a vast amount of wood was being turned into charcoal for day to day cooking in the villages. Besides being an agent of deforestation, pollution and environmental damage it was an expensive way to cook. The stoves were very inefficient.
A newer project to produce stoves resulted in the Tao Mahasethee เตามหาเศรษฐี stove or “Billionaire Stove”. Because of the name when they show up in the press they are immediately ridiculed. Online posts about charcoal stoves in Thailand often ignore the earlier work. ( see Stove Production in Korat)
What they make
Process,
progressive paddling and strength
Firing Rice Straw
Small wood
Stands
materials
Grog Balls
Thixotropy?
Market shift
Temperature Drift in Ceramic Kiln Control Systems
Thermocouples drift for a lot of separate reasons. As the wires thin (the voltage is created by the temperature differentials along the wires, not by the tip) the amperage that they create lessens. They have to be very very thin before this in and of itself is going to cause much drift that matters.
The gizmo that reads the voltage, an analog to digital converter, generally has a very high input impedance. The cheap chip that I use in microcontroller projects has 60,000 ohms impedance. A 1Ω change is going to cause a very small drift in measured temperature. The resistance at the tip is going to have to change a lot before this is significant. I would only expect a problem right close to failure. I am unsure if kiln controllers monitor the resistance of the thermocouple or if they just detect open circuits. Its a good question for Bartlet Control or Skutt Technicians.
Much of the voltage output drift can happen because the alloys change over time when hot. This is called alloy drift. While it happens with type R &S thermocouples, especially if not in a specially designed protection tube, it is a much faster and more significant problem in type K thermocouples. I believe, but do not know, that it also happens in the lead wire if it gets too hot. Thermocouple lead wire should not contact the kiln case. I have wondered how much of the drift is caused by corrosion at the joining of the dissimilar metals at the thermocouple and the controller board.
Over the last 20 years I have come to the belief that all kilns should be equiped with Type R or S thermocouples. They are long lived, and much more accurate. They drift slower. They are much more expensive. But they are less expensive than a load of ware.
I had the joy of using an very expensive Nabertherm branded kiln for a number of years with a type R thermocouple. I used witness cones in each firing.I kept the last set on top of the kiln and compared them. Mostly the firings were cone 9. I adjusted the top temperature each firing. Often this was less than 3 degrees F. It was never has high as 15 degrees F except the first firing to a new temperature or a radically new firing schedule near the end point. I think at the very least you should be able to see the actual speed a kiln fired at. I suspect new better controllers on kilns have the ability to see and record this.
Other sources of drift are slower firing speed as elements get slower. The controllers on US kilns to my knowledge fire to and end temperature only, not a cone. So if you have a fast speed set and your kiln slows down you can end up taking more time to get to that temperature and then you are at a higher cone. Because of this I think that people should slow down the last few hundred degrees of their firing to a speed significantly slower than a new set of elements is capable of. The second part of this is that a cooling profile should be used that is slower than a full kiln cools naturally at. It does not need to be much slower. Older elements is frequently the reason the cones get more mature as the kiln is used more.
This is the most detailed description of my understanding of this issue I have written. There is more that needs to be said including kilns getting leakier, ice point adjustments, non-linearity in thermocouples, how to slow alloy drift. I know nothing about drift in Analog to Digital Converters. Likely they are less perfect over time than we acknowledge. Texas Instruments has a paper on this, https://e2e.ti.com/…/adc-accuracy-effect-of-temperature… I have not read this.
What the Thai cave rescue tells us about “Mai pen rai”
–this incident seems to illustrate many positive aspects of the Thai character and as they work through this human disaster that we all hope will have a happy ending it seems a good time to talk about it.
The children spent nine days in a cave with no light, now they have light. I am not sure when the last flicker of a flashlight was, and it really does not matter. Yet when met by the divers the children are calm, relaxed, in my vernacular, they are “chill”. There is probably a real lack of energy from a lack of food. But to be calm about trouble is something Thai children are trained in. Mai Pen Rai (it’s not a worry) is almost the national philosophy. It is certainly part of it. People are trained to let go of things that are out of their control, or already over, or unavoidable. When you skin your knee as a child there is the pain, and then there is the suffering, much of which you inflict on yourself by acknowledging the pain, by focusing on it, and by allowing it to control your state of mind. Mai Pen Rai acts like a verb in Thailand. When there is trouble you “Mai Pen Rai”, you “let it go”. It was amazing but perhaps should have been expected how popular Bobby McFarren’s “Don’t Worry Be Happy” song was over there.
Part of this “Mai Pen Rai” state of mind is that little inconveniences are seen as things that should not be bothered with. This includes the time for group photos, accepting and giving of presents in a rather formal way, and at least to some extent waiting for things to happen. You can be expected to wait quietly for an incredible amount of time in Thailand. In the US waiting is something that gets under our skin. Our desire for at least the appearance of productivity is reinforced, bred in, pushed. I remember sitting on the couch relaxing as a child and being told to “go have fun” as if this always required an activity. Being “chill” just hanging out was not acceptable, although in my house if you had a book in your hand you would get left alone. You did not have to actually be reading, just looking like you were. It was the only way I could just sit on the couch. If I was sitting there I would be told to “go play”. At least once, my mother turned the TV on for me. She was trying to be helpful.
The outward display of emotion, at least strong ones, tears, can be seen as rude in Thailand. A strong expression of emotion takes what you are feeling and places it on others. I have not heard this expressed this way but it seems to be what I see. It is impolite to show negative emotion.
The two divers that first got to the children were from the UK. These two men were Rick Stanton and John Volanthen. There were two times at least where they clashed or at least bumped into the culture. On the way in one of them brushed off the press with something like, “Leave us alone, we have work to do”. And on the way out they had little time for what often seems to me even after a short lecture, the incessant lets take a picture, another one, smile here is a little knick-knack, now more pictures. I am cool with it now, I just go along, set my head in glide mode and accept it, but I was not always that way. The divers allowed a few photos, but just got back on the plane and went. They had a job to do and did it.
It is important to understand that in Thailand it is an obligation to thank someone, and an obligation to allow yourself to be thanked. There are numerous ceremonies paying respect to this person or that, to teachers, to heroes, to public figures. As a teacher, I find these embarrassing sometimes. But to not allow it is to not fill a social obligation. It comes with the package of being in Thailand. You have to, as a teacher, allow the students to honour you.
I read what a friend wrote about this in regards to the divers just packing up and leaving. She, like me, spends time, in both cultures. She felt the need to explain to Thais. I am paraphrasing, “The divers did not come to get congratulations, free dinners, photographs. They came to help us find these children and they did. If they don’t have time for photographs we should let them go but still be thankful.” What looked in Thailand like rudeness was just a different set of cultural priorities and needs.
Often we are faced with choices of ways to go about tasks. When comparing Thai and US customs as a young adult, I heard this question, “Would you rather chase the cows or fix the fence”? To my eyes, in the US, the answer to this question is obvious, “Fix the fence”. It is more efficient. We place a large priority on work efficiency. In Thailand, this question, at least sometimes, is restated, “Which is more fun?”. Sanook, fun, is another aspect of Thai philosophy. You are expected to be fun. To survive there you must learn to not be, “not fun”. Anything that you ask for with a smile on your face, and a soft voice is at least possible. Almost nothing is possible in Thailand without smiling, without a touch of Mai Pen Rai (it’s not a worry or big thing) and a touch of sanook (fun).
In describing this “fix the fence” question it makes Thailand seem ineffective, laissez-faire, etc. The thing people have to understand about this is that sometimes it is more fun to make money, sometimes more fun to be efficient, to fix the fence. Thailand can seem very chaotic and disorganised at times. But it would be a mistake to miss the power of the people of Thailand. When push comes to shove, when times are very difficult, when there is trouble, they know how to pull together and get things done. In pipe organ terminology, they know how to “pull out all the stops.”
In 1989, someone placed a very large order for beads in the pottery village where I lived. I suspect someone was in trouble and had an obligation to meet for these beads. I went to eat some noodles across the street. After my food was cooked, the waitress rolled beads. We went to the post office to buy stamps. The postman was rolling beads. There were no stamps to buy. He said, try again next week. Children came home from school and rolled beads. When the His Majesty the late King Bhumipol The Great died, there was a traffic jam on the roads into the capital. People came out to the road with food and water and help for those stuck. They started cooking. They were united. I suspect that the offers to help in the search of Yellow Cave were overwhelming and that a staff was gathered just to turn down supplies. It would be a mistake to take Mai Pen Rai as a statement that nothing matters, that Thai’s are chill with everything. They let the little things slip off their backs better than most people though.
So, I was struck by the overlay of cultures, needs, and little bits of conflict in that cave with those sweet children and the out of breath divers whose hard breathing you can hear on camera. The children are calm, controlled, chill. The divers spend really only a minute talking. They have a hard job, and a hard dive ahead of themselves, they are thinking that as soon as the operation can get out of search mode and into recovery mode the better. After only a minute of talk, a small amount of social need fulfilment, they start concentrating on the return. They are not abrupt or disrespectful to the children but answers get short, they are thinking about other things.
The children, whose English does not seem advanced, ask polite questions quietly, politely, no demands, and very clearly thank the men. This is an obligation that they must fulfil. It is the only place the emotion of the children who are in American terms very reserved but in Thai terms, so wonderfully Thai. The thank you and the “We are very happy” is the place where the emotion of the children comes out, and it only leaks out a little. We all see it anyways. The lack of emotion, they restraint by those children, has in it a level of respect for these divers, and a piece of pragmatism. I would love to meet these children. They seem kind, sweet, controlled, and Thai Thai to me. It is hard to believe that I feel like I can know from just a minute of glorious yet bad quality video, but I feel like I can.
The interesting thing to me, the relaxing and letting go of emotion, is the same thing that is needed for difficult diving. Emotion, fear, excitement, anything that consumes more oxygen is a real hazard on long difficult dives. The fear of taking the children out is that they will panic and consume too much time, and too much oxygen. It is the same state, the letting go of emotion, both jubilation and fear that you can sense in the divers. In the children, this is needed in the dive out of the cave. My hope is that Mai Pen Rai becomes a useful tool that the children can deploy while they are successfully extracted from the cave. While Mai Pen Rai is useful, don’t ever think that it some universal truth. Thailand is riveted to the media for news. People are praying, providing support for neighbours and friends and hoping for a photo of the children coming out of the cave. But the calm bravery of these children, in many ways, seems very much to me like the calm bravery of the divers.
Life of the Bua (Lotus) 2026-02-05
The Life of the Bua. It also contains images of waterlilies. The focus of my thoughts change as I travel in Thailand, a majority Buddhist culture. Physically manifestations of Buddhism are everywhere. Thai Buddhist Temples are generally tall and ornate, they not only are visible but seem to scream for prominence. They are hard to miss.
But it is also, at least if you are there for long, hard to miss the impact of Buddhist philosophy on the culture. The quintessential Thai phrase seems to be “Mai Pen Rai” ไม่เป็นไร, often translated as “never mind”. It seems to more literally mean, “Its not a thing”. Mai Pen Rai is a request to deny attachment in the Buddhist sense, to not grasp for a particular outcome, to “go with the flow.” There are other manifestations. Thais are for the most part particularly soft spoken. This seems a manifestation of control of emotion that is emphasized as a goal in Buddhist philosophy. You are expected to be able to control emotions there and doing so makes you fit in better.
Back in 1975 Spring Semester I did not have a big introduction in my Asian Art History Survey Class to Buddhist iconography, just a little one. But we did learn of The Wheel of the Law and the Lotus flower. To my my mind these two round symbols are similar. The lotus in Buddhist art is often depicted from the top of the blossom, symetrical and stylized. Like the Wheel of the Law it is round. Round symbols make sense in a religion that stresses cycles rather than linear progressions. The big cycle in Buddhist thought, samsara สังสารวัฏ, in Thai pronounced more like “sangsarawat”, is the cycle of life; birth, aging, death, rebirth. They believe that living this cycle is to have suffering and that freedom from suffering comes from achieving nirvana, in Thai “nippan” นิพพาน. Its important to understand that the word “suffer” while close, dose not directly map to the Thai Buddhist concept (ทุกข์), and the words nirvana, samsara, and especially karma กรรม are not always quite the same. I am not an expert in this.
The Wheel of the Law, the Dharmachakra, is a symbol sort of representing the change in human understanding of existence instigated by the teachings of Buddha Sakyamuni. It also represents the Four Noble Truths, the Eightfold Path, and dependent origination. The Buddha is said in this sense to have put the wheel into motion. I see it as a symbol of a process, not static, dynamic. I am unsure if others see it this way. The lotus on the other hand is a symbol of the goal, enlightenment. It grows from the mud, impure and full of desire or grasping, rising above, without stain, into purity, nirvana (นิพพาน). In Thai both the water lily and the lotus are often called “bua” but their long names are differentiated. Both appear frequently in temple plantings, but the lotus, whose leaves are (usually) elevated from the water, the religous variety, is Bua Luang.
Stylized images of the lotus and images of the wheel of law, both round, are used throughout Buddhist art. Graphically they are similar. For me, the lifecycle of the plant is a plain representation of samsara (that I also see it as linear brings to mind the competition of frameworks as I travel). Seed – sprout – growth – flowering – going to seed – dying or drying up, sprouting again .
That most parts of the plant appear in Thai cuisine just aides its integration into the culture. The root is used in drinks, soups and other foods. The stems are used in “curries” as well as other dishes. It seems most common in orange curry. The petals are used as the wrapper for Miang Kham (often served to royalty). The leaves are sometimes used as wrappers for steaming things.
These images I am posting are organized with BuaLuang (lotus) life cycle images first. Then are the water lily images. Most of the lotus images were shot at Benchakitti Park in January of 2026. The water lily images could be from any of the 28 years preceding that although most are 2026.
The album title “Life of the Bua” is named to parallel the common title of Buddhist history, The Life of the Buddha. For me the parallels in the story of Sakyamuni, Samsara, and the growth of Lotus plants seem important. It is meant respectfully as thoughts for contemplation and understanding.
Timeline Maeow Afib
Timeline 2568 พฤศจิกายน 14
MaeowMaeow Wisan, whose nickname I will abbreviate as MM had a hospitalization this weekend. It started with them checking their Blood pressure. The new app attached to the cuff via Bluetooth® to their phone read, “irregular heartbeat”. Consequently they retook it several times. The blood pressure readings were all over them map, one low, one high, and it felt like the other times she went to the hospital for BP. This time however, they were feeling just fine. The next morning they got two more readings. Unsure what to do they went to the minor “Doc in a Box” where they have gotten good service medical advice before. The doc hooked them up to an ECG and the doc said, “You won’t like this, but you should go to the ER”. They told them that they did like it. They had come for advice on what to do. They thanked them and got a ride.
On the better machine, the more wires it has the better, it became clear that the problem was Afib.
MaeowMaeow has been admitted twice before for having their blood pressure all over the place and feeling bad. They also have been to the ER once more and had a doctors visit once. Each of these times, the vastly differing readings on the BP cuff should have alerted the MDs that the problem could be Afib. Each time they missed this. They assumed hypochondriac.
The previous times MM was getting BP readings on her cuff that were really high and really low. The readings were inaccurate because of the Afib. Those readings were typical of what you would have if you have Afib. But MM said their blood pressure was going up and down. While not true literally, the message contained the truth. Instead of being considered it was written off.
MM and I are disgusted by this. There is an arrogance in the belief that the non-expert has nothing to say, that their observations are of no value, that if they use the wrong language what they say has no substance.This arrogance is, in our experience epidemic in the medical field. MM should have been given a monitor years ago. If asked she could have said that she has had this feeling many times without going to the hospital or doctor.
We have read and been told that by itself A.fib is not really dangerous, but its side effects are. It increases the chance of stroke between 1 and 10 times and can also eventually lead to heart failure. It is also progressive. A.fib episodes tend to bring about more episodes although it sounds like the progression is slow.
MM’s parents ( the Rents )had the same disease as the MDs. But rather than having low respect for the utterances of patients, the parents had low respect for the utterances of their children. Further both the Rents and the MDs often believe that something is not realy until it is proven. They believe this is true, but only about things told to them by their children and patients respectively (maybe that should be “disrespectfully”) .
MM recently had the experience of having a doctor quote a medical journal article to them. When MM mentioned another part of the same article they rolled their eyes.
Doctors that listen well and respect what they hear are worth their weight in gold, or at least silver, and parents that do the same make the world a better place.
Timeline Monopoly
~+7 LE
At our house we played games. Some were simple card games like Crazy 8’s , Gin, etc. There were some oddball games from Hoyles Book of Rules, like Russian Bank. We also played board games, Candyland, Park and Shop which was my first introduction to “hard problems”, Stratego, and others. Oddly we did not play Backgammon. Checkers and Chess might require another entry on the timeline.
We also played Monopoly. In our house playing Monopoly cheating was fair. But you could lose a turn if you got caught before the next turn. This could include underpayment, stealing from the bank, and moving to the wrong space. Like when stealing my nothings, my brothers would gang up on me. Somehow they could roll the dice and know exactly where they had to move their token to without counting. I was not a great student at this point and had not learned to add well although I was passing. At some point I started to do my addition on the Monopoly board.
The board is broken into four sides. Each has the originating corner, space 0 and the final corner, space ten. The spaces at 5 on each of the sides are the railroads.
So, lets say you are on space 8 and roll a 10. That would put you on the next space 8. Lets say you roll a 5. The first two gets you too the corner and three remains leaving you on a the 3 space. Or lets say you roll a 9. That almost puts you on the next 8 space, but one before. I see this happen in my head. There are no words, A seven fills the space between 8 and 15. In my head addition is often visualized.
This year is +69 LE and I still sometimes add this way even though I have the table memorized.
The winter break before I married Gail I went to her house during Christmas. Her family plays games on Christmas day and they brought out the Monopoly set. I needed to know the rules. There are factional differences in how the rules are interpreted and I straightened these out. Then I asked, “Is cheating fair?” The silence is still reverberationg and the astonished stares are etched deep in memory. “Ok, I just wanted to make sure I understand the rules.”
Timeline Nothings
1960-62
My conceptual art carrier began with the setup of my factory to produce nothings. Nothings come in generally three flavors, chocolate, strawberry and vanilla. Of these many more chocolate nothings were produced than the other flavors.
Setting up the nothing factory required me to upturn my tricycle in the driveway. Making them required me to turn the wheel. If you turned it too fast it did not work. There are only so many nothings that can be produced in a day on a tricycle. Given its operation in a system of capitalism this stabilizes the price.
My brothers, both older used to gang up on me. It was not all negative. If you want to read about that see “Timline Monopoly”. But they would gang up on me and steel my nothings. Normally I would not have noticed, but they would say, “I stole your nothings”. This would set me crying. They were mean. It did not prevent me from making more.
Recently I did something special for my son Ben. I said, “you owe me”. He promptly settled his debt to me by placing 5 nothings in my hand. I did not know where he got them from. He said he got them from his fiance’.
WhatsInaCup
What is in a cup? [still writing]
An essay about a single cup,stoneware, a touchstone, vessel, works with coffee, tea, jelly beans.
I have been using a cup that I made in Thailand since 1988. This is an essay about the areas in my life it touchs, the thoughts that are tangent to its exterior, its place in my life.
I suppose that this starts in about 1972 when I first signed up for ceramics classes in High School.
I walked into school as 11th grade was about to start and got in a line. At the head of the line I was given my schedule. I had selected classes as the previous year was ending. These included Electronics, Choir, Trigonometry, I am not sure what else. I was given the schedule and looked at it. I told the teacher behind the desk, ” I can’t take this Trigonometry class”. We went back and forth with him telling me that he could not change it, getting mad when I insisted. Then I let him know that the teacher was my mother. He said, Come back here, lets see what we can do. I remember that the schedule after changing the Trigonometry class was really limited. I needed a different class for 7th hour. I tried Metals shop, Drafting, Hebrew language, Physics, Photo, probably others. There was something left called Ceramics. I think that I had to ask what it was. That is how I got started.
We did some American Raku firing during the class. When you do this you get surfaces that are outside your direct control. They have an air of naturalness at times. By this time in the semester I was reading books about ceramics every week, lots of books. A few were about this technique, Raku.
Raku, at least in some ways, revolved around a Japanese aesthetic principal, wabi. Wabi describes an appreciation of the worn, the old, the imperfect, in some ways just nature. While I have been told that it is Zen in origin, I think the real origin is closer to Taoism. In my first year in college I took a course from Dr. Walter Spink who described a person who was perfectly in tune with the Tao, the nature of nature. This person walked down to the bridge over the raging flood in a rocky mountain stream, disrobed waited a few seconds and jumped in. Perfectly in tune with the Tao, he washed up a bit down stream perfectly clean and walked back up to get his clothes. He understood the way, the way of the world, and without much effort could chose just the time and place to jump in and get washed out. Images of streams and rocks are seen as symbolic of The Tao. The ideas and practice of Taoism predate the Buddhism and particularly Zen by many centuries. However, Wabi is attached with Zen. I am not an expert in either, nor a practitioner.
Raku is really the granted title of a person who made teabowls. It then named the process and style of their making. The title is hereditary. The current holder is Raku Kichizaemon XVI. I met Raku XV at The Archie Bray Foundation. I found it not that remarkable a time except that I found it ironic that the slide projector we were using for his slide show caught fire.
Making work in this genre that really does it for me is difficult. The skill and sensitivity is something I cannot quite grasp. Excellence always involves the intangible, but for teabowls it often seems further from my grasp. I really started to appreciate the aesthetic early and in high school built a wood burning raku kiln in my backyard.
I ended up in undergraduate school in Kansas City, Missouri at The Kansas City Art Institute. The department head there, Ken Ferguson, was enthralled by Wabi Sabi. The museum next door, The Nelson Atkins museum always had a few pieces of Japanese teaware on display. Between Fergusons interest, the pots at the Nelson and the general tone of American Studio Pottery at the time we were all sucked into the aesthetic.
In the 1970’s there was a strong “back to nature” cultural push. The organic foods movement got a big boost. Gas crises helped create a low energy mindset. Home grown and home made, local production and consumption all had strong cultural support. Natural looking fired surfaces were a rage, and in some ways still are.
A group of potters associated with the late Warren Mackenzie who was an apprentice of Bernard Leach taught at Minnesota State University and a group of potters gathered in the area. Many of them were dedicated to natural surfaces in their work and used the kiln as the creative instrument to make the surfaces. They fired with techniques now know as “atmospheric firing techniques” but not raku. Raku makes good ceremonial ware, but is not a good choice for daily use. The techniques used were wood firing, salt firing, a kind of firing called residual salt, and an offshoot of salt firing, soda firing. These techniques were used at high temperatures with non-porcelaineous clays to give the works rough natural surfaces.
Bernard Leach worked in Japan with a potter Shoji Hamada. Along with Soetsu Yanagi they were interested in what has been translated often as Folk Craft or in Japanese, Mingei. In school, Ken Ferguson was standing behind Gail and said, “I wonder how you could combine Mingei with Minnesota. Concentrating on something else Gail said, “Minegeisota”. Clearly already having this word at hand but now having someone else to blame for it Ferguson tried to use it as a putdown to these potters. Instead of it being a putdown, they embraced it. What had been known as the Warren Mackenzie style or school of pottery making became known as The Mingeisota School.
Prior to these names, atmospheric firing, Mingeisota, or knowing the phrase Wabi Sabi, I was already enthralled. I preferred wearing jeans until thread bare. The same is true of shirts. The use, the wear, the rips, all tell a story. The story “new” tells is a false cloak of respectability. Respectable cloths do not impact the respectability of those wearing them. You are how you look is only an “ism” an illness of an imperfect society whose focus is on trivialities rather than realities.
But when Yanagi, Hamada and Leach talked about Mingei, they were talking about ceramics outside of schools, outside of galleries, indigeneous, humble. I do not think that they were even at the beginning talking about what they made, it was too expensive. They were talking local production for local use.
Repair rather than replace is either the mark of people without much cash, or a sign of someone who values the natural of materials, the work of hands, the environment, or economy. People like this have values. New clothing is an affectation. I find it hard to label its draw to some as a value.
The affectation of the worship of the new, is in some a desire to show that they earn money. This desire is understandable as our language continually mixes up values and value or qualities with quantities. I am reminded of Lung Gaeow, an old friend in Thailand with little money or possession but a great human full of humor, compassion, and hard work.
While in school in Kansas City we were given an opportunity to order books from Kodansha Publishing on kilns in Japan and their wares. There was one book for each pottery village, sometimes two different ones. These books was about 18 inches by 12 inches with huge high quality color photographs and cost less than $5 each. A Japanese student, Akio Takamori who the community sorely misses, picked up the books and shipped them. These books introduced us to Japanese potteries, “The Six Ancient Kilns” and many others were included in these series of about 50 books. I fell in love with Bizen and Shigaraki, although there were countless others it seemed that also held my interest.
Bizenyaki, the Bizen potteries, fire much of their work to just the temperature that the clay starts to be vitrious, but can still maintain the orange color if protected from the flame and ash. How the kilns are stacked in Bizen became the primary decorative technique leaving some areas orange, some brown. Stacking with rice straw left markings from the alkali metals in the straw.
In graduate school a fellow student, from Thailand showed me slide images of a pottery in NE Thailand called Dankwian. The pots were almost exclusviely 20 gallon water storage jars, wood fired, no glaze, fired to about cone 7, a lot like Bizen pots. But these had never been snarfed up as teaware. They were intended for humble use. Most pots like this were long gone in Japan.
The graduate student, now retired Professor Poonarat Pichayapaiboon, and I took courses together. His English was spotty so as I helped him with English he taught me a bit of Thai. A few years after graduate school I heard that there was a Thai potter visiting the Archie Bray Foundation. I walked up, and in Thai said, “Hello! Where is the bathroom”. She pointed. I then asked what I though meant, ” Do you know of the village of Dankwian?” Not really meaning that she responded in English “What do you mean?”. Turns out she owned a pottery there. This is what prompted the Thai Fulbright.
HS4CTT
In the evening on December 25 just after my children got in from a very rare snowfall in South Texas a Tsunami struck South East Asia killing a quarter of million people in 14 countries. It was devastating for countless communities and families. I remember the little video coverage I could bring myself to watch. I wondered if the couple we met at their beach house at Hat Takua Paa (Lead (Pb) Forest Beach) survived. I am nearly certain that the house did not. The beaches we visited on Phuket were certainly inundated. There is a little more about this below. The amount of fun we had that day from a very unusual snowfall was in such start contrast to the calamity that I had a profound, yet irrational sense of guilt that I was unable to exorcise for weeks.
About a week after the disaster we went south for something. It could have been an exhibition, or a La Leche League conference or perhaps just to visit the Brownsville Zoo. I am not sure. However while we were down there I was scanning around on the mobile ham radio that I have in the car. I picked up retransmission of relief efforts for the tsunami and listened to a ham on a military aircraft surveying and reporting on what he saw near Phuket. This radio transmission went to a land based Thai station and was sent via the internet using a ham radio chat program to the person in charge of what really can be thought of as one world-wide partly line or conference call who was located at an Emergency Operations Center in Alaska.
These hams were not the only ones operating. Fortunately, if anything about this tragedy can be called fortunate, the Indian Government had decided to allow a DX (ham radio jargon for long distance contact) Expedition to go and operate in Port Blair on the Andaman Islands. Hams collect records of contacts and Islands without permanent radio operators have operators visit every so often so that other hams can collect contacts with the Islands. The person who contacts the most places wins a piece of paper. When the tremor that caused the tsunami hit VU2RBI Mrs Bharathi Prasad was already set up and operating. She was able to yell “tremors” into the microphone before her power went out. Her station became the only contact with that Island operating with her hotels emergency generator.
VU2MYH S. Ram Mohan set up a station on Car Nicobar Island. He was also running a DX Expedition and had to resort to morse code for much of his communication. Morse code requires much less power, really the same thing as saying it is louder for the same strength signal or that it is much easier to pull out of noise conditions then voice. As an example my 0.43 watt morse code radio, a kit I built has been heard as far as Michigan, 1700 km. Radio is amazing.
“When all else fails there is still ham radio.” After the 9/11 attaacks in New York City some of the earliest communications out of the city were via ham radio. During Hurricane Katrina a ham provided reports of the conditions while the storm was happening. What ham radio can be during an emergency is a huge network of equipment and trained operators distributed across the world, in most countries and certainly all across the US. I am not particularly trained or equipped but I can be set up with a new antenna, and long distance radio gear powered by a car battery in less than an hour. My local communications gear is quicker. Red Cross and governmental emergency services makes frequent use of ham radio.
I am not particularly well trained, and not involved as I should be, but while I am typing I keep thinking about a “net” tomorrow morning. A net is an on- air meeting. It is, at its most basic level, a practice session for emergency communications via radio. You cannot all talk at once on one frequency and then be able to understand anyone. There needs to be a procedure and nets are where we practice. The person in charge is the Net Operator or Net Control. They ask for emergency traffic. Emergency traffic involving life always has priority on ham radio as it should. After that they ask for checkins. People check in, hopefully one at a time. The Net Control reads back the list of checkins and then asks if there are anymore. Then Net Control goes down the list and checks in with each checkin. They exchange information, but everyone gets to listen.
So, after the tsunami I thought that I should figure out how to talk with Thai Hams through a computer program that links radios up worldwide via the internet called Echolink. It is how the audio from the military aircraft got to Alaska. At my end I was talking through a computer and in Thailand my audio was coming out via ham radio repeaters across the country. The first time I got on I was nervous, my Thai language was shaky, but the Thai hams were gracious and thoughtful, and very happy to be able to talk with an American ham. There were hundreds of people that wanted to talk with me at first, and I always needed someone in Thailand to manage it. First, they know the customs on the air, and I still cannot always tell what a radio operator wants me to do, and second there is often a one second lag between here and there, sometimes longer and if people don’t allow for it communication could be quite difficult. This audio latency in Echolink has gotten better as “The Web” has gotten faster.
That initial checkin started about a ten year period of almost daily checking into a Thai Radio net called a “Check-Net” in Thai. This net just calls for checkins and then people exchange signal reports ( reports of how good your signal is). A report of 5 is excellent. A report of 3 means fair, two is poor. 1 is terrible. You would think that the function of a net like this is so that you can daily check your radio. I will not say that this is not true, but it is in my view more important in that it trains people to understand how to operate in a net. It also brings people together for a common activity. As mundane as a check net is, it creates a sense of community. You think that all you are communicating is a call sign and a signal report but there are more important and also more subtle things.
Signal reports are generally given on ham radio as 3 numbers in the format RST where R is the readability on a 1-5 scale , S is strength (1-9) and T is the quality of a morse code tone (1-9) . In the US there is a little signal inflation, reports come back better then they really are. Sometimes it is just easier to say 5 or 59 or 599 depending on the mode of reporting then to say 588 or some other report. Sometimes it seems as a put down. In Thailand, which only uses the R part on UHF voice radios, a signal has to be pretty bad with most operators before it will get a 4 report. This would seem to remove half the value of the net, But most communication is in the subtext, and all of the other operators hear you helping a weak signal ham feel good. Many of these hams are operating 30 year old radios, have cobbled together power supplies and are mostly limited to 10 watts. Its not much power.
This Check-Net is run almost every day of the year. Net control operators seem to last a few years and then get tired of it. They either change daily or sometimes weekly. I was net control once at the HS8AD Club station for the HAM CU SIAM checknet. I saw it as a big honor. It was difficult as it was all in Thai and there are records to be kept. I did OK.
For a long time there was a woman ham running the NET a few times a week. Judging by her vocabulary she was well educated, very polite, fun to talk with. She has a very sexy voice. The first few times she was on I thought, and I think it is accurate, that some hams were a bit embarrassed or shy to talk with her. It seemed that I could hear it in their voices . This improved over time people became more comfortable. It was fun to listen to. In Thai there are different words for “you” depending on how old you are, sometimes your profession, and relative to the age of the person speaking. As a foreigner if you speak Thai they will forgive almost any mistake in this. The fact that you speak Thai is enough to cover almost any language error so long as someone does not think you intend disrespect.
Khun is you. As a foreigner this is safe way to address people in most circumstances. Thaan might go as “sir” but it usually should not be used for someone younger than you. There might be exceptions. I am not sure. These days with my white hair I get call “uncle” a lot. But when at a school I am almost always addressed as “professor”. On the radio things are split but, the Thais show their concern for my feelings by not forgetting to call me professor, not that I care, but I do hear the concern. I let them, even though I prefer Louis. They feel obligated, I don’t want them to be uncomfortable. It is not my culture to try and reform.
If you are a craftsman, a woodworker, potter, a metal worker, I am not sure of the limits of this term, then you are called craftsperson or “chang”. So if I was not a professor I might be called Chang Louie. .A friend or relative that is older is refered to as P. My elder brother is P Ralph. Since I am younger he calls me nong (younger) Louis. My name is said with a rising tone like a question in Thai. Professor Louie? Your friends mother might be called “mom” mae ( Mæ̀) . Don’t get the idea you are learning to pronounce these words OK? I will try and put something together about Thai language and learning. We brought two Thai potters to the US for a conference in Tempe Arizona. One was Chang Jork which translates as Craftsman Drinking glass, and Uncle Shot Glass. They deserve a whole ‘nother essay.
Anyhow, listening to the nets, and talking informally I learn where people live, what they do, what kind of radio they have, when they spend time with family and about their family. I learn how they treat others, I try to make sense of their jokes. Very little that is serious gets talked about on radio. While it is OK to talk about politics and religion between hams in the US, these topics are not allowed between US hams and hams from other countries. The world wide ham radio laws are written to encourage countries to allow radios and to foster friendships and technical skill as well as emergency communication. I do not know if these topics are illegal on ham radio in Thailand but I don’t hear them often.
The year after the tsunami hit I was spending three hours a night talking and listening. At the end of the year I could call myself fluent in idle chit chat. My vocabulary has increased to where I can pass vocabulary tests if the apparatus, the organizing questions are asked in English. I do OK on a list of 3rd grade vocabulary. But much of this is because I am a good test taker. I cannot even come close to reading a newspaper and a third grade schoolbook is way beyond me. But I am still improving.
In 2009 I wrote a piece about a Silent Key. This is ham radio speak for a deceased ham, in this case HS4CTT. The piece, the letter. is about subtext. His call sign comes to my thoughts whenever I talk about Thai nets, and I still hear his rich voice.
HS4CTT SK
Walking to work today connected through Echolink® via my handheld and simplex node, I found out that good friend, and a fine ham HS4CTT
became a silent key. I would never have predicted it but found myself with tears streaming down my face unable to speak with HS8PID who gave me the sad news.
I have been talking with Thai Hams daily since about one month after the tsunami struck South and Southeast Asia on December 26, 2004. I use Echolink® and try to check in at least once a day.
HS4CTT was good friend. It is surprising how little I seem to know about him. I do know the important things. He was a good friend, had
a warm gracious heart, and could be counted on. The mundane details are few and relatively unimportant. He sold radio equipment I think,
liked ballroom dancing and fishing, and seemed to like travel. When his health was good he was on the radio everyday with welcoming
conversation. I don’t even know his name, although I sent condolences to his wife.
All we ever talked about was, “How you doing”, weather, signals, what time it is. We just did it every day for years. Each greeting is connection even if small. They add up.
I speak Thai. My wife and I taught ourselves Thai from Foreign Service Institute Tapes before a research trip there in 1988-89. My Thai was sketchy in early 2005 when I started my daily chats with Thai hams. It was sufficient for long conversations about where I
lived, what grows here, the weather, and normal “idle chit-chat”. It was not sufficient to follow most communications between the Thais
themselves.
Early on I was asked to check in to the ‘Checknet’ net on the Thailand conference. The Thai checknet is a daily check-in and signal report net held in Thai Language on the Thai conference servers. It is an hour long, and handles about 60 check-ins. People check-in,
greet and thank the net control operator, give a signal report, and ask for a signal report. Then net control returns with the same
information.
I listen to this net daily and it would seem boring, but it is not. Actors speak about ‘subtext’; the information carried in the tone
used, and in the speed and inflection. In a theatre this ‘subtext’ is more important than the script. It is the heart and soul the true
interpersonal dialogue. In real life this is true as well. It is no less true during the Checknet than other conversations. During the
Checknet I learn all sorts of things about people. I learn whether or not they are shy with women (the Checknet control operators tend to be women)
how they react to stress from difficult signals, whether or not they like a good joke, and a myriad of things too subtle for me to
verbalize. You learn their balance between politeness and functionality.
In 2007 I went to a conference on development in Siem Riap, Cambodia and on the way back to the US stopped in Thailand. The Thai hams were
very gracious. The word most similar to gracious in Thai is Nam Jai or literally water from the heart. In Thai it seems to be an open welcoming with arms wide and a smile, although do not expect hugs. The visitor is made special. It is Nam Jai, among other things, that makes Thailand a delightful tourist destination.
In Phuket I was lent a handheld [ radio] to use. Within 10 minutes of using it there was someone at the hotel where I was staying wanting to take me to breakfast. At breakfast there were 5 hams who had come together to meet me. That afternoon I had coffee and snacks at a beachside
restaurant with another group of hams. At this location, all the hams had handhelds, all the radios were on. One [thing] I found annoying as the
squelch was too low and static was breaking the squelch frequently. I think someone read my face. Rather than explaining why the radio was
on he showed me the high water mark from the tsunami. If I had a radio, I might have had my squelch low too. [They were being careful and listening for evacuation signals.]
However delightful being in Thailand as a tourist has nothing on the joy of being a Thai-speaking ham from the US. It was hard to sleep as
people wanted to do so much with me. HS9BA drove me from Chumphon to Phuket to keep me from needing to take a bus. HS9DEK came up from the
south to Bangkok ( a full day’s drive) to meet me. HS0NRL drove me around Bangkok. HS4CTT drove a full day for an eyeball with me. I
will miss the delight he expressed when speaking with others and his infectious graciousness. I will always remember our friendship
through radio.
Louis Katz
W0IT / HS0ZGJ (expired Thai callsign is HS0ZGJ)









































































































