AN ARCHITECTURAL ANALYSIS OF THE MON COMMUNITY IN PHRA PRADAENG, SAMUTPRAKARN - Brill
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AN ARCHITECTURAL
ANALYSIS OF THE MON
COMMUNITY IN PHRA
PRADAENG,
SAMUTPRAKARN
Pussadee Tiptas 1
The Mon are an ethnic group in Thailand. villages has remained unchanged and it is
Most Mon communities are located on possible to commute between them by
river banks and they have, to a certain waterways. On Klong Lattanong there are
extent, preserved traditional life styles. Baan Tamang and Baan Tong U. Baan
This is a study of the Mon community in Tur and Baan Jung Be are on the south of
Pra Pradaeng, Samutprakarn, focusing on the Chao Phraya. Baan Among is on the
its residential and religious architecture. north side where the locality has changed
dramatically with a steady decline in
the Mon population and poor housing
Location and Environmental
conditions. Baan Kanong, which adjoins
Settings the Chao Phraya in the n orth, sti ll
maintains its traditional locality and
The Mon community in Phra Pradaeng buildings.
District lives in 16 villages of 4 tambons
(subdistricts). Of these, 15 villages are
Further up from Baan Song Kanong, Baan
located on the west bank of the Chao
Chae and Baan Rong Kleng are in the
Phraya River in Tambon Bang Pung,
urban center, mainly serving as commercial,
Tambon Talad and Tambon Song Kanong.
schoo l and government service centers.
Only one village, in Tambon Bang Ya Prak,
Baan Doeng Hamok is the only village
is located on the east bank. Most Mon
on the east bank of the Chao Phraya.
communities live along a river. This
Inland from the river, this urban settlement
characterizes early settlement in the town
is dense with factories located in the
of Nakhon Khuen Khan or Phra Pradaeng
surrounding areas.
at present.
There are many villages on Klong Lad Luang Family and Kinship
(see Figure 1) namely, Baan Saphan Chang,
Baan Ta; Baan Ha Roen, Baan Veharao, The Mon living in the 16 villages of Phra
Baan Dang, Baan Kong Kang and Baan Pradaeng are the descendants of the Raman
Chiang Mai. The general condition of these from Pathum Thani. Led by Phraya Jeng,
these people migrated to Thailand during
the Thonburi period. Later in the reign of
King Rama II, they provided labor for
1
Professor, Department of Architecture founding Nakhon Khuen Khan or Phra
Faculty of Architecture Pradaeng. The new settlement was named
Chulalongkorn University
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An Architectural Analysis of the Mon Community in Phra Pradaeng, Samutprakarn
after the former name of the Mon township. ring decorated with red-colored gemstones
Most of them were soldiers and their and traditional costumes - all of which
families, but later on they mixed with must be well kept. The Mons also worship
other local ethnic groups. At present, the sacred objects as symbols of the status of a
Mon villagers constitute 60 percent of the 'god father' or god image originating from
total residents. Half of them claim that the Mon township. There are 11 spirit
their ancestors were from Pegu in Mon state. houses respected by the villagers. One
spirit house may be the center for several
Our survey reveals that about 72 percent villages, or possibly there are many spirit
of the Mon families have 3-8 members, a houses in one village, and some villages
relatively small family size. They are have both god father and god mother
extended families like Thai families (i.e. images.
married son or daughter staying with
his or her parents) comprising 2-3 Religious and Traditional
generations. About 45 percent of the Mons
serve in government or state enterprises,
Customs
followed by other jobs such as, rice
growing, trading and handicraft making. Religious customs and traditions in the
The people's religion is Buddhism serviced Mon community have now become less
by 10 wats (temple). Most of the Mons important due to pressure of time and
are religious as can be seen in their financial status of the new generation.
regular merit making, almsgiving and Marriage to other ethnic groups is another
involvement in all religious occasions. cause. However elderly people sti ll keep
the Mon traditional customs although
some rituals may be less delicated. One
Beliefs and Taboos remaining is ghost dancing to apologize
for their offenses or to pay homage to the
Elderly Mons believe in destiny and god father image after the Song Kran
taboos as well as old cultural traditions festival.
and beliefs. The instances of these include
not keeping an altar or Buddha image in Customs related to child birth, too, have
the house; not bringing in sculptures of attracted less interest since hospital services
certain animals; e.g. pigs, turtles and have become increasingly popular. Only
elephants; not allowing pregnant women 22 percent of the Mons arrange a head
from other families or children with 'juke' shaving ceremony for their new born child.
hairstyle to stay overnight, etc. The north, Ordination is similar to the Thai culture
south and east are their compass points of except for some details. The marriage
virtue to which bed, front staircase, main ceremony is similar too but the Mons
entrance, as well as the face of the statue of do not practise religious almsgiving.
the Lord Buddha, will be directed. Ceremonies related to Mon funerals are
mo stl y for abbots, senior monks or
Most Mons, accounting for 80 percent, in respectable elders and involve laying the
Phra Pradaeng, worship house spirits, in dead on rattan tables instead of using
the tradition of their ancestors. The eldest coffins or alternatively using coffins of
son inherits the ritual of receiving a gold rectangular shape. Dancing is performed
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MANUSYA: Journal ofHumanities Vol. 1 No.2 1998
before the day of cremation. A dead senior On the other hand, there has been an
monk's coffin is topped by an elegant increase in the number of other ethnic
canopy in the form of a palace. groups moving into the community
particularly to the commercial and
Religious and traditional customs industrial areas located nearby.
performed now include, for instance,
honey almsgiving, Devo almsgiving The people's opinion is that now their
and boat racing. The most important community is more developed than in
and unique Mon festival is Song Kran the past. Changes are gradual, mainly in
which is characterized by live fish and public infrastructure, i.e. roads, ferries
bird releasing and playing the traditional piers, alleys, pavements and bridges.
'saba' game. The game is so well known Communication in the district has become
that 87 percent of the Mons in Phra more efficient. The community is growing
Pradaeng are able to play. The custom and building has expanded so much so
of giving Song Kran rice to monks or that green and public areas have become
relatives is rarely seen now. Now, only 17 more scarce. Thai style housing is
percent are able to sing 'tayae mon,' and, disappearing. Most houses have fences,
only about 17 percent join in boat racing. rarely seen in the past, to protect the
property. Nevertheless, the people assert
The Changing of Attitudes in the that local authorities have now provided
better services in public health, sanitation
Community and Its Impact and facilities for traditional ceremonies.
According to the Mons' point of view, Concerning changes caused by pollution
the community in Phra Pradaeng has and its environmental impact on the
steadily changed over the past 20 years. It community, the people observe that there
can be concluded that customs, folklore have_been changes in the past 20 years .
and traditional games previously ·performed Although there is no heavy industry located
are likely to fade away. Some patterns in the village causing direct impact, 47
have been altered or adapted in line with percent of the people stated that they were
present economic conditions. With regard affected by air pollution, smoke and dust.
to the Mon language, fewer and fewer The majority of them live in Baans Song
people are now able to read and write Mon Kanong, Rong Kleng and Among of
except for some monks and elder people Tambon Song Kanong on the opposite side
who learnt it before. The new generation of Tambon Samrong Tai where industries
does not use the Mon language since such as iron making, and palm oil
teaching and speaking it is rare. manufacture are located. Baan Doeng
Hamok of Tambon Bang Ya Prak has
Phra Pradaeng has experienced economic experienced a similar situation because of
growth in the past 20 years. Land is several heavy industries in the area.
increasingly used for manufacturing,
commercial and farming activities. Toxic elements on the roofs have also
However, the Mon population movement affected the use of water from rainfall.
is relatively static, most of it of a temporary Presently, about 37 percent of people in
nature for education or work purposes. the Mon village no longer use rain water
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An Architectural Analysis of the Mon Community in Phra Pradaeng, Samutprakarn
since the expansion of factories in the Mon Housing Design
surrounding area. Flooding is another
consequence of the physical changes due When an old Mon house became
to the greater number of factories. About dilapidated, it was renovated with some
23 percent of the people suffer from new materials. In many instances, a new
flooding problem. house was built to replace the old one.
We found that the houses built in a later
It can thus be stated that a quarter of the period, i.e. by the reign of King Rama V,
Mon villages are affected by pollution were the most numerous. Most of these
caused by the factories. Although they are are of traditional Thai design, wooden
not located in the community, wind structures on stilts with palm leaf or tiled
direction and close proximity make it roofs, depending on the owners' financial
possible for dust to be blown, and for status. Most houses maintain the original
smoke and smells to disturb the people. single structure although there might
Tambons Song Kanong and Bang Ya Prak be some extension, e.g. a cover over the
are more heavily affected when compared terrace to maximize the use of the space.
with Talad and Bang Pung which are An additional house may be built beside
more distant and not in the path of the or behind the old one for increased
prevailing wind. convenience and to house the increasing
number of family members. This kind of
Physical Characteristics of the housing is the most popular, representing
Residential Architecture in the 69 percent of the total. The members of
Mon Community the household may range around 3-8
persons indicating a relatively small
family size. In addition to that, financial
Our analysis of Mon residential architecture
conditions usually do not allow them to
based on interviews and field surveys
extend the compound or the size of the
led us to the conclusion that the early
property. Land size per family is not very
settlements were scattered along rivers.
large. About 66 percent of the people own
Most houses are simple wooden structures
a block of 24-100 square wa. This group
- a kind of typical Thai house, unlike those
probably consists of those who settled
in their homeland. The broad side of the
earlier in Thailand and were permitted
house faces the river so that it can resist
by the King to own some land. For those
the river wind. The narrow side is placed
better- off families with a large number of
at a 90 degrees angle to the river in an
members, the house is a double unit or a
east-west direction. Most Mon houses
complex. The block of land may be more
(84 percent of the total) are of this design
than 300 square was up to 3 rais per family.
which protects the house from heat while
But this category is less numerous.
allowing the occupants to enjoy breeze
and to place their beds facing the south
according to traditional practice (see Interior Functions
Figure 2).
The interior facilities of a Mon house now
are no different from those of a typical
Thai house or from the traditional style.
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MANUSYA: Journal of Humanities Vol. l No.2 1998
The bedroom usually occupies 3 bays of Pillars are of Thai style. Either a Thai
column. In general, the room is not style roof with a gable and eaves is
strictly partitioned. A long cabinet is employed to protect the house from the
placed on the innermost part to separate bad weather. Materials used for roofing
a daughter's bedroom or the owner's can be palm leaves, zinc plates and tiles
sanctum. The front has a portico, a multi- depending on owner's financial status and
purposed space used for meeting visitors, the period of its construction or renovation.
dining and relaxing. This portico is accessed The detailed designs of wooden walls in
by an open terrace. The broad side of the older house are different from those of
house at the back of bedroom portion may the newly-built or renovated ones (see
be used by a married daughter or for other Figure 5).
uses. This kind of design represents about
57 percent of the total Mon houses. Also, Windows and doors are similar to those of
about 81 percent have a kitchen on the Thai houses. Most Mon houses have a
upper floor of the house. This is for the solid, wooden door leading into the house;
convenience of leading to the dining room the lock is also made of wood. Renovated
which is located in the house too. The houses may have in addition wooden or
bathroom, on the other hand, is located iron bars to pervent burglary. Some may
below or separated from the main house have altered windows for ease of opening
in 61 percent of the Mon houses. In the to outside and in order to attach mosquito
past, the ground-floor was used for nets. There is a partition between the
leisure, housework or playing traditional bedroom space and the portico, enabling
games during the Song Kran festival but connection between the inner and outer
nowadays it is used less frequently due to areas. Usually there is a carved wooden
flooding (see Figures 3 and 4). ventilation point above the partition.
The house building ceremony is similar to Concerning flooring, about 65 percent of
most rural Thai practice. This includes Mon houses use wooden planks laid along
the ceremony for erecting the main post the length of the house. This is different
on top of which a red-colored gemstone is from the older design where the planks
placed as a Mon symbol. The main post is were laid transversely due to the scarcity
usually at the right corner or the middle of long planks. A ceiling is usually erected
of the bed chamber. The post faces east above the portico but about 84 percent of
according to traditional belief. Nevertheless, the surveyed houses did not have a ceiling
nowadays the construction of new houses over the bedroom space, thus allowing for
is decreasing due to limited financial greater air circulation and the cooling of
resources and the ceremony has now the room.
been made simpler for the builder's
convemence. A wooden stepladder is usually attached
with a wooden rail for support. Some low
houses do not have such a rail. The front
Architectural Components
stairs face east and north, a recent tradition
similar to Thai houses . Nowadays, 45
Our field survey reveals that almost all percent of Mon houses have spirit houses
Mon houses are of wooden structure.
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An Architectural Analysis ofthe Mon Community in Phra Pradaeng, Samutprakarn
within their compound, a practice temples where viharns are situated in
previously not existent among the Mons. Bhudhavadh group. Most of them are old
ubosoths which later were transformed to
It is evident that Mon houses share be utilized as vihams after the completion
similarities to Thai houses. The functions of the new ubosoths. Half of the Mon
of the housing space have remained temples have Mon chedis which are circular
the same since the Mon first settled or octagonal in shape and the other half
here although there may have been have Sao-hongs which are regarded as
some extension to accommodate their the symbol of Pegu (Hongsawadi) the
contemporary needs. ancient Mon capital. Mon ubosoths in
Phra Pradaeng are built along the east-
The Mon's customary beliefs concerning west axis with their front parts facing the
housing have changed and are less strict east. However, this positioning is not
than in the past. Some prohibitions are less definite since sometimes the location of
strict and have been altered in line with the site and the entrance to the temples
the times and are in keeping with social, dictate the orientation of the ubosoths.
economic and community changes since
the Mon have now increasingly mixed The Sanghavadh part of a Mon temple is
with other ethnic groups. composed of Sangha-gudhis, Ho-shant or
a chanting hall and a bell tower. Living
Physical Characteristics of the quarters for Sangha are mostly single
Religious Architecture in the Mon gudhis which are wooden or masonry (brick
work). They are flat or cell type gudhis
Community which normally are constructed around the
chanting hall. Half of Dhamma teaching
Location and Site Planning or Pariyati-Dhamma teaching of Mon
temples in Prapradaeng is done in the
The religious architecture in the Mon schools of Pariyati-Dhamma.
community in Phra Pradaeng is generally
similar to that of a Thai temple. It is Sala-Karapareint, cemeteries and salas
divided into three parts, namely, for merit making are included in the
Bhudhavadh, Sanghavadh and Kharavadh Layman part. One can gain access to this
(Laymen). These are areas for conducting area as in a conventional Thai temple.
religious ceremonies. Each of them is Sizes of Mon temples are from 3 rais up to
separate. This arrangement is different 32 rais and large ones mostly include
from the one in Mon and Burma or from loca l primary and secondary schoo ls
Shan temples in the north of Thailand within their compounds.
where· they are grouped in one structure.
Half of the Mon temples in Phra Pradaeng
Generally the Bhudhavadh area of a Mon were mainly constructed during the reigns
temple in Phra Pradaeng is composed of of King Rama II, and King Rama Ill.
ubosoths, vihams, chedis and Sao-hong; Some were built in the reign of King
however, the viham is not regarded · by Rama I. However, a few of them were
Mons as an important structure for Mon constructed before Ratanakosin Period and
temples. Hence, there are only four Mon during the reign of King Rama V. Half
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MANUSYA: Journal of Humanities Vol. l No. 2 1998
of the Mon temples were constructed by area. Some may have a rch ways and
Mons and the rest are Mon temples which others may not. Se-rna stones marking the
were renovated by King Rama II and have ubosoth's boundary can also be found in
been settled by Mon sanghas or have been Mon temples as well as Thai temples.
supported by Mon local communities. They are similarly positioned in that
Se-rna stones are placed at all four corners
The lay-out of Mon temples in Phra of the ubosoth area and the middle Se-rna
Pradaeng is not systematic nor does it stone stand between the two corners. Se-
strictly rely on definite criteria. The rna stones of some temples are situated on
position of Bhudhavadh, Sanghavadh and the corridor of the ubosoth or at each
layman quarters is not identical for every corner of the base of the ubosoth.
temple, however; each quarter or group is
clearly divided from the others. Most of The Architectural components of Mon
the temples, that have ubosoths and vihams, temples in Phra Pradaeng are similar to
which are normally positioned parallel to those of Thai temples, for example, 2-3
each other and old ubosoths which have levels of Thai style decreasing roof plane
been transformed to be utilized as viharns. (see Figure 6). There are also 2-3 levels of
Also, there is no particular system that eaves which are supported by wooden
can characterize the layout of chedis. brackets. The gable end is usually decorated
Therefore, there are chedis situated in the with traditional than elements. Only one
front, along the side and beh ind the Mon Temple in Phra Pradaeng has no
ubosoths or even between ubosoths and portico and its gable is decorated with
viharns. The positioning of Sao-hong is stucco in floral design with Mon lettering
relatively identical and they are in front of at the center. Wat Mok's gable is plain
the temples, facing water. Some Sao-hongs with stucco decorated with ceramic mosaics.
'-..
are used as flag poles or as electric power
poles. The Ubosoth gable is made either of wood
or stucco decorated with gold leaf and
Architectural Aspects glass mosaics. Designs normally found on
the gable include the Indra God on an
Erawan elephant; traditional Thai as well
The Architecture of Mon temples is similar
as Mon elements such as twin Mon swans
to that of Thai temples where bricks
on a Buddha Image. In Wat Songtham
are used to construct rectangular-shaped
which is a temple under royal patronage
ubosoths. The measurement of these
Thai mythical animals and a royal tier
ubosoths ranges from 3 to 7 bays of
umbrella appear on its gable.
columns. Most of ubosoths have front and
back corridors and each end is connected
Door and window panels of Mon temples
with steps for entrance and exit. Others
in Phra Pradaeng are of moulded cement
have corridors around. There is only one
with smooth rims or arch ways with 2
ubosoth with no corridor.
panes of Ban-talaeng or monthop arch way
with styles on it panels. Modified doors
Generally, Mon temples have presumed-
and windows have supporting poles on the
glass walls or Kampaeng Keaw and each of
sides and western triangles made of
them has one entrance to the ubosoth
cement on top.
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An Architectural Analysis ofthe Mon Community in Phra Pradaeng, Samutprakarn
The ceiling of an ubosoth both inside and in the decoration of the gable front of an
outside is painted red or red-brown. Some ubosoth, and on the door and window
are painted golden or red-brown with panels .
clusters of stars made from carved wood
and gilded . The floor of the ubosoth of Conclusion
each Mon temple is normally decorated
in various styles depending on how wealthy This empirical study of the Mon community
the community was during the time it in Phra Pradaeng where there are 16
was constructed. There are cement tiles, Mon villages indicates that increasing
polish ceramic tiles and even marble tiles interactive association among members of
for the ones that were constructed in the the Mon community with people outside
later period. has led to various changes in and has had
an impact on their cultures and beliefs.
To sum up, most of the Mon religious As the Mon community was enveloped by
buildings in Phra Pradaeng are similar to other communities which had different
Thai religious ones due to the fact that social and cultural backgrounds and
both Mons and Thais are Buddhists. trading ~nd industrial areas, their culture
Mons in Thailand adopted Thai temples as was influenced by those different forces.
models to build their own temples without This resulted in the diminishment of the
taking account of the Mon patterns in Mon culture and its assimilation into
the Mon area, of Myanmar. Therefore, surrounding communities. To conserve
at present only two Mon temples in Phra and to promote Mon culture, l recommend
Pradaeng are of Mahayana Bhuddhism, seven approaches:
the rest are of Theravada.
I. Encouraging the Mon people in Phra
Aside from having abbots as Mons or Pradaeng to have roles in various cultural
having preachings in Mon language for activities, such as the establishment of an
sometimes, the physical structure of the association of Thai-Raman, Prapradaeng
temples symbolically represents the Mon branch, the membership of which is a
temple. For instance, the circular-shaped must for local Mons. The association
or octacronal-shaped chedis which were should introduce various cultural promoting
the imi~ation of Pra-Mootao Chedi in activities, namely, organizing Mon cultural
Pegu, Myanmar. The original Mon ch~di activities, giving education on Mon culture
normally does not have much decoration through mass media; newspapers, radio
or is similar to Chavaedagong chedi that and television as well as through other
the Burmese have adopted and modified publications, tapes and video tapes of
by adding 4 little chedis on all4 corners of various Mon culture.
the podium.
2. Promoting Mon culture in the area
Another prominent physical feature of the of architecture. This is another measure
Mon temple is the Sao-hong which can needed to be addressed by concerned parties.
be seen clearly from far distance. The The increased number of industrial plants
design of ho.ng or swan is a symbol of in Phra Pradaeng obscures most of the
Pegu which was an ancient Mon capital. 16 Mon villages, some of which, can only
Therefore, this symbol is normally found be seen from a distance such as the villages
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MANUSYA: Journal ofHumanities Vol. I No.2 1998
located along remote canals in the area; are frequently attended by members of the
Wae-Harao village, Baan Haruen and village or from nearby Moo villages. These
Baan Ta on the side of Klong Lad Luang sa-ba clubs, which are well decorated
canal in Bang Pung District and Baan and are full of talented dancers, are
Song Kanong village on the Chao Praya appreciated by other nearby Mon villages
River and covers some areas in Baan for their high quality performances. It is
Thoung Kanong District. necessary to restore and to revive certain
ceremonies which existed in the past such
These three villages in Bang Purig District as "kao-chae" cooking during Songkran
consist of Mon houses which are similar festival, "gayasart" and "kalamae" cooking
to Thai classical houses in the central and the · playing of Ta-Yae Mon, Mon
region. These villages are located along rong-hai, Mon musical play and spirit
Klong Lad Laung Canal. Each of them has dancing. Details of these cultural activities
its village name posted in Mon language. should be publicized to attract the
Each village has its village spirit house attention of people in Samutprakarn
where villagers annually organize certain province and other nearby provinces.
ceremonies to show their respect.
Therefore, the villages' way of life and 4. Promoting certain Mon temples in Phra
culture, which is not much disturbed or Pradaeng such as Wat Thong Tham, Wat
influenced by different cultures from other Arsa-Songkram, Wat Klang and Wat Kae
Thai neighboring communities, should be temples as focal points to launch cultural
conserved as they are or as they used to be. and religious activities such as "Tak bat te
A zoning system to keep off the growing of wo" ceremony and Tak bat nam pueng;
industrial area is a need to be considered offering food to sanghas; hang hong
by concerned parties. march; Songkran rice delivering to sangha
ceremony and demonstration of sa-ba
3. Turning Baan Thong Kanong where dancing by senior Mons as well as Mon
there is not much change in terms of funeral ceremony of highly respected
architecture, into a conservation area. It deceased persons or sanghas. These
can be clearly seen that there are a great ceremonies should be documented for the
number of typical wooden Moo style sake of coming generations.
houses in this community; each is connected
by narrow walk-ways and wooden bridges. 5. In terms of architectural design, it is
Therefore, only tricycles and motorcycles important to promote the conservation
can access the area. There is no access for of the typical Mon houses. They can be
large vehicles as is the case in nearby registered with the Association of Thai-
industrial areas. Raman Information. Background, history,
pictures and plan of each house should be
The promotion of various Mon cultural recorded by concerned parties.
dances and ceremonies is needed in Thong
Kanong village. One of the distinctive 6. It is necessary to recognize the
cultural activities is bamboo dancing or importance of Mon architectural
sa-ba dancing which can be seen during characteristics. For example Mon chedi,
Songkran festival. There are a number of Sao Hong and traditional decorative
sa-ba areas in Thong Kanong village which elements. Conservation and restoration
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An Architectural Analysis ofthe Mon Community in Phra Pradaeng, Samutprakarn
of these features should be encouraged.
The Association of Thai-Raman and the
religious committee should be responsible
for the establishment of certain measures
to restore them. For instance, the promotion
of the re-painting and maintenance of
Mon chedis . Zoning systems should be
implemented to_prevent the construction
of new structures which are not physically
relevant to Mon chedi.
7. Samutprakarn city council and the
Ministry of Industry should take measures
to control water and air pollution from
industrial areas into nearby living areas.
Government authorities must regularly
inspect those industrial plants. Zoning
is also needed to counteract damaging
influences on Moo communities such as
the villages in Baan Pung and Thong
Kanong Districts and other religious sites.
Glossary of terms
klong canal
baan home or village
ubosoth the congregation and
ordination hall of a
monastery
viharn one of the principal buildings
of a Buddhist monastery.
It is used as a place of worship
or assembly hall.
chedi Thai word for stupa
sangha - gudhi : a dwelling or a meditation
cell used by Buddhist monks
wat Thai word meaning both
'temple' and ' monastery' and
describing the complex of
buildings that constitutes the
whole monastic precinet
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C~ao Phra_yAn Architectural Analysis ofthe•Mon Community in Phra Pradaeng, Samutprakarn
\
)
\ I
L
\
)1 l v
1. Terrace
2. . Multi - purpose
3. Bedroom
Lt . Bedroom
5 . 5uthroom
6. K1tchen
Figure 2: House in traverse to river, orientate east-west. Bed directs to south direction,
Entry to the east. (Baan Chiang Mai, Owner: Grand Mother Thong Yoo).
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1. Be4room
2. Portico
3-l>ret.S · ~
4-Te.rra.oe.
S.Kttchen
6 . B.throom
7 . S.semcnt
Figure 3: Baan Tamang, Owner: Grand Mother Thong Yoo Beerrod.
1'2.
Ground -floor pk.
1. Shop
2 . Be. Stora.l!e
-i. Portico
5. lAn Architectural Analysis of the Mon Community in Phra..Pradaeng, Sarnutp k
ra arn
Figure 5: A typical Mon house. The picture shows terrace, and two bedrooms connected
with covered veranda.
Figure 6: The ubosot and the vihara of Wat Songtham, Phra Pradaeng.
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