關於 cardinal number ，我們在網路上蒐集到這些相關的討論、資訊與評價

#Opinion by Margaret Ng 吳靄儀｜"When a small number of people in a big crowd engage in radical activities and disrupt peace, why would the entire crowd be breaking the law and should be held responsible for the consequences? It seems these issues have never been seriously considered by courts."

Read more: https://bit.ly/3fMiIrx

"萬千群眾裏有小部分人行動激烈，破壞和平，為何整個群眾會變成非法，所有人都要承受後果？這些問題，似乎法庭從未認真考慮過。"
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I still don’t understand why they are in dialogue with China

A response to “Why we are in dialogue with China”, the interview that His Eminence Cardinal Parolin gave to Gianni Valente (that is, an interview cooked up between the two).

I read the interview several times, now I read it again (even if the reading repels me) in order to honestly make my comments.

I am grateful to His Eminence for recognizing that “it is legitimate to have different opinions”.

(1)
First of all, we note the insistence with which His Eminence affirms that his point of view and the purpose of his activities are of a pastoral, spiritual, evangelical and faith-based nature, while our thinking and acting is only in a political key.

What we see instead is that he venerates the Ostpolitik diplomacy of his master Casaroli and despises the genuine faith of those who firmly defend the Church founded by Jesus on the Apostles from any interference by secular power.

I will never forget my amazement at reading a report in the Osservatore Romano a few years ago on a speech that he had given where he describes the heroes of the faith in the central European countries under the communist regime (Card. Wyszynsky, Card. Mindszenty and Card. Beran, without mentioning them) as “gladiators”, “people systematically opposed to the government and eager to appear on the political stage”.

(2)
We also note the repeated mention of his compassion for the suffering of our brothers and sisters in China. Crocodile tears! What suffering is he talking about? He knows very well that they are not afraid of poverty, nor the limitation or deprivation of liberty, nor even the loss of life. But he has absolutely no respect for all of this at all (they are “gladiators”!)

He also speaks of wounds that are still open and his intention to treat them by applying “the balm of mercy”. But what wounds is he talking about?

Towards the end of the interview, at one point he says: “To be frank, I will tell you: I am also convinced that part of the suffering experienced by the Church in China is not so much due to the will of individuals as to the objective complexity of the situation”.

So he knows very well that in the Church in China it is not (if not infrequently) a case of personal offenses or resentments, but persecution by an atheistic totalitarian power. Use the balm of mercy? It is not a question of personal offenses to be forgiven. It is a slavery from which to free oneself.

Mercy for the persecutors? For their accomplices? Rewarding traitors? Castigating the faithful? Forcing a legitimate bishop to give way to an excommunicated one? It this not more like rubbing salt on these still open wounds?

Let us return to the “objective situation”. The painful state was not created by us, but by the regime. The communists want to enslave the Church. There are those who refuse this enslavement, there are those who suffer, unfortunately there are those who embrace it.

Faced with this reality is it possible not to speak of “power, resistance, conflict, compromise, giving in, surrender, betrayal”?

Parolin wants us to talk about communion and collaboration. But are the conditions right? Where is this unity? How can we collaborate? Thus, we must analyse the two fundamental points that need clarification.

(3)
What is the unity you want to achieve?

a) His Eminence praises Chinese Catholics and states that “there are not two Catholic Churches in China”. If I’m not mistaken, I was the first to affirm this at a meeting of the Synod of Bishops, because, in both communities, the faithful in their hearts are loyal to the Pope (today with the increasing number of opportunists in the community run by the Government I no longer dare to apply this affirmation to the entire Church in China).

But Parolin cannot deny that, for the moment, there are two communities with two structures based on two different, opposing principles. One structure is founded on the principle of the Primacy of Peter on which Jesus established his Church, the other structure is imposed by an atheistic government intent on creating a schismatic Church subject to its power.

b) Eliminating this division and achieving unity must be the desire of every Catholic, but not with one wave of a magic wand, let alone by manipulating the Letter of Pope Benedict.

In the Letter by Pope Emeritus there is this paragraph (8.10): “Some (bishops), not wishing to be subjected to undue control exercised over the life of the Church, and eager to maintain total fidelity to the Successor of Peter and to Catholic doctrine, have felt themselves constrained to opt for clandestine consecration. The clandestine condition is not a normal feature of the Church's life, and history shows that Pastors and faithful have recourse to it only amid suffering, in the desire to maintain the integrity of their faith and to resist interference from State agencies in matters pertaining intimately to the Church's life. “Father Jeroom Heyndrickx citing out of context the phrase “the clandestine condition is not a normal feature of the Church's life,” has made it his mission to spread the word throughout China (where he enjoyed great freedom of movement): “there should be no more underground communities, everyone must come to the open and become part of the community subject to the Government”.

In the Commission for the Church in China we pointed out this grave error, but both the Secretariat of State and the Congregation for the Evangelization of Peoples ignored this warning, obviously supporting ​​Father Heyndrickx’ theory.

It was only two years later, when this mistake had already done immense damage, that we managed to include some notes in the “Compendium” booklet to try to distinguish the reconciliation of hearts from unity in structures.

c) Parolin says that one should not maintain “a perennial conflict between opposing principles and structures”. But obviously this does not depend on us alone, because one of the two structures is under Government power, which certainly exercises control over it and shows no sign of giving it up.
Pope Benedict says that the journey of unity “is not easy and cannot be accomplished overnight” (6.5, 6.6).

But our diplomats want a miracle and they want it now, and not only. They also accuse others of clinging “to the spirit of opposition to condemn his brother or use the past as an excuse to stir up new resentments and closures” and of not being ready “to forgive, this means, unfortunately, that there are other interests to defend: but this is not an evangelical perspective”.

These are really cruel reproaches to address to faithful members of the Church, who for many years have suffered every kind of deprivation and oppression for their fidelity to the true Church!

When the other party has no intention of respecting the essential nature of the Catholic Church and on our part one wants unity at all costs, there is only one possible choice, that of forcing everyone to enter the “bird’s cage”.

d) With the solution of the “enlarged cage” will this encourage people to walk together? To embark on a new path? With serenity? With confidence?

It is said that it will be a gradual process, but let us suppose that the authors already have the next steps to be taken after the legitimization of the illegitimate in mind.

What will become of those Bishops who are legitimate according to the law of the Church but who are not recognized by the Government? Will they be “accepted”? That is, admitted to the cage? Will it finally be “a” legitimate episcopal conference? (With the Government holding the key to the cage?)

Parolin and company recognize that this solution is not perfect, it is a lesser evil. You can endure and suffer an evil (damage), but you can never do wrong (sin), great or small.
Our suffering at the creation of a schismatic Church by others may be inevitable, but we cannot assist in its creation.

Moreover, a schismatic church created by the party is not a cause for fear, it will fade with the fall of the regime. Instead, a schismatic church with the Pope's blessing would be horrifying!

(4)
Having clarified the nature of the unity to be reached, it is easy to consider the following problem: How do we achieve this unity?

With reconciliation (ad intra) and dialogue (with the Government).

a) Reconciliation is not without difficulty but possible, because it depends only on our goodwill, dialogue with the Government is more difficult.

b) Pope Francis in Seoul had said: “The first condition of a dialogue is consistency with one's own identity.”

It is a matter of honesty, of justice. We need to know and let it be known where we want to arrive, that is, what our conscience dictates as a desirable outcome to dialogue. In our case, obviously it is: “a true religious freedom which not only does not harm but favours the true good of the nation”.

Will we be able to manage this dialogue? Is there a hope of success? Is there at least a minimum foundation to hope in the present situation when the Chinese Communist Party is more powerful and overbearing than ever? When, both its words and actions point to an even more rigorous control of every religion, but in a special way of the so-called “foreign” religions.

The Communists no longer feel the need to save appearances. Photographs show that it is the State that manages the Catholic Church in China, which is no longer Catholic but Chinese, schismatic. (The joint meeting of the Patriotic Association and the so-called “episcopal conference is [always] led by a government official”) The Popes refrain from using the word “schism” for compassion for those who find themselves not of their own will under severe pressure.

From what we can observe see, the Holy See is acquiescing to this unacceptable reality. (Is it really sure that this is for the good of the Church?)

In order for a dialogue to be true, it must start from a position of equality. There is no real dialogue between the jailer and the prisoners, between the victor and the vanquished. But our own seems to start from a position of weakness. Reliable source says that the Vatican Delegation could not discuss the case of Bishop James Su Zhi Min who has been in the hands of the government for more than twenty years, because our interlocutors refused. In my opinion, our delegation should have left the negotiating table and come home. Accepting their refusal is like kneeling down to them from the outset.

After all we are not the vanquished. Do our diplomats not know that the faithful of the clandestine community constituted, and perhaps still constitute, the majority? That they have churches and cathedrals in various places? That in the city, where obviously they cannot have churches, they say Masses in private homes so as not to be disturbed by the public security authorities who are also aware of everything. Unfortunately, as of February 2018 we can expect a much stricter control by the Government on the activities of these our brothers and sisters, also because the Government knows that by now it also has the consent of the Holy See.

c) While supporting the need for external dialogue with the government, the Vatican has stifled dialogue within the Church. With a supremely rude gesture it dismissed the Pontifical Commission for the Church in China set up by Pope Benedict without so much as a word. The only competent Chinese voice in the Vatican was Archbishop Savio, sending him as Nuncio to Greece. So much for “finding synthesis of truth”! So much for “discovering God's plan together”! They are convinced that they “have considered everything properly”.

(5)
The most repugnant thing I find in the whole interview is the dishonest exploitation of expressions of the Letter of Pope Benedict, making it appear as if he was a faithful supporter of the Pope Emeritus, whereas in reality he and the then Prefect of the Congregation for 'Evangelization of the Peoples have thwarted all of Pope Ratzinger’s efforts to bring the Church in China back on the right path.

At the beginning and end of the interview he made two citations respectively.

a) In Chapter 4 Paragraph 7 Pope Benedict says: “The solution to existing problems cannot be pursued via an ongoing conflict with the legitimate civil authorities; at the same time, though, compliance with those authorities is not acceptable when they interfere unduly in matters regarding the faith and discipline of the Church.. “

b) In Paragraph 6 he had said: (Citing “Deus caritas est”) “The Church cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice..”

In both quotes, Parolin took advantage of the first half, leaving out the other half, losing the balance of Pope Benedict’s thought.

(6)
Given the recent controversies, I feel the desire to clarify my relationship with Pope Francis who, whenever I meet him, fills me with tenderness.

It is true that my revelations of a private interviews may have caused him embarrassment and for this I am sorry. But I am still convinced that there is a void between the way of thinking of His Holiness and the way of thinking of his collaborators, who readily take advantage of the Pope's optimism to pursue their goals. Until proven otherwise I am convinced that I have defended the good name of the Pope from the responsibility of the erroneous judgement of his collaborators and that he has communicated his encouragement to my brothers in China who are, as we say in China, “in the burning fire and in deep water”.

If, by chance, one day a bad agreement is signed with China, obviously with the approval of the Pope, I will withdraw in silence to “monastic life”. Certainly as a son, even if unworthy, of Don Bosco I will not make myself the head of a rebellion against the Roman Pontiff, Vicar of Christ on earth.

Let us pray for Pope Francis “that the Lord will preserve him, give him strength, make him happy, and save him from the hands of his enemies.”

Sikh Religious Philosophy
Happy New year to everyone <3
"Realization of Truth is higher than all else.
Higher still is Truthful Living." (Guru Nanak, Sri Rag)
There is only one God, he is the Creator, Sustainer and Destroyer.
"You are the Creator, O Lord, the Unknowable. You created the Universe of diverse kinds, colours and qualities. You know your own Creation. All this is your Play." (Guru Nanak, Var Majh)
"The Formless Supreme Being abides in the Realm of Eternity. Over His creation He casts His glance of grace. In that Realm are contained all the continents and the universes, Exceeding in number all count. Of creation worlds upon worlds abide therein; All obedient to His will; He watches over them in bliss, And has each constantly in mind." (Guru Nanak, Japji)
God cannot take human form.
"He neither has father, nor mother, nor sons nor brothers." (Guru Nanak, Maru)
"Burnt be the mouth that asserts, the Lord takes birth. He is neither born nor dies; neither enters birth nor departs. All pervasive is Nanaks Lord." (Guru Arjan Dev, Raga Bhairon)
The goal of human life is to break the cycle of birth's and deaths and merge with God. This can be accomplished by following the teachings of the Guru, meditation on the Holy Name and performance of acts of service and charity.
Without devotion to the Name Divine is birth in the world gone waste. Such consume poison, poisonous their utterance; Without devotion to the Name, without gain they die, and after death in transmigration wander." (Guru Nanak, Raga Bhairon)
"True life is life in God, contemplation on the Name and the society of the saints" (Guru Arjan Dev, Dhanasari)
"I shall merge in the Lord like the water in the sea and the wave in the stream. The soul will merge in God and like air I shall look upon all alike. Then why shall I come again? The coming and going is under the Will of the Lord and Realising This Will, I shall merge in the Lord" (Bhagat Kabir, Maru)
"The disciple of the True Guru (God) dwells upon the Lord through the teaching of the Guru and all his sins are washed away" (Guru Ram Das, Var Gauri)
"Our service in the world gets us a seat in the Court of the Lord" (Guru Nanak, Sri Rag)
"One known as disciple of the holy Perceptor must, rising at dawn, on the Name Divine meditate" (Guru Ram Das, Raga Gauri)
The five cardinal vices are; Kam (lust), Krodh (anger), Lobh (greed), Moh (worldly attachment) and Ahankar (pride). If one can overcome these, they will achieve salvation.
"Five thieves who live within this body are lust, anger, greed, attachment and ego. They rob us of ambrosia, but the egocentrics do not understand it and no one listens to their cries" (Guru Amar Das, Sorath)
"I am in the Refuge of the Lord; Bless me, O Lord with your Grace, so that the lust, anger, greed, attachment and ego may be destroyed" (Guru Arjan Dev, Gauri Sukhmani)
Narm Marg; emphasizes daily devotion to the remembrance of God.
"Meditation of the Lord is the highest of the deeds, through which myriads obtain release, through which the thirst (of desires) is quenched, through which one becomes all knowing, through which the fear of death goes away, through which all the desires are fulfilled, through which the dirt of the mind is cleansed and the Nectar of the Name of God is absorbed in the mind" (Guru Nanak, Gauri Sukhmani)
Rejection of all forms of blind rituals such as fasting, religious vegetarianism, pilgrimages, superstions, yoga, as well as any form of idol worship.
"Let good conduct be thy fasting." (Guru Nanak, Var Majh)
"You keep the fast to please Allah, but slay life for your relish..But you do not reflect on the Lord, Who is within you" (Bhagat Kabir, Asa)
"Only fools argue whether to eat meat or not. They don't understand truth nor do they meditate on it. Who can define what is meat and what is plant? Who knows where the sin lies, being a vegetarian or a non vegetarian?" (Guru Nanak, Var Malar)
"The world is in agony because of the filth of ego, the word is filthy because of duality; The filth of ego cannot be washed away, even if one bathes at one hundred holy places." (Guru Amar Das, Sri Raga)
"They go to holy places for a bath, Their minds are impure and bodies are like thieves; If by bath their dirt drops down, they got on themselves twice as much dirt and ego." (Guru Nanak, Var Suhi)
"Whosover controls the mind, he is a pilgrim" (Guru Arjan Dev, Maru Solhe)
"You calculate the auspicious moments, but do not realise, That God is far above the effects of these auspicious moments." (Guru Nanak, Ramkali)
"Good omens and ill omens stick to him Who does not remember the Lord." (Guru Arjan Dev, Asa)
"The way to true yoga is found by dwelling in God and remaining detached in the midst of worldly attachments." (Guru Nanak, Suhi))
"Pandits are busy studying Puranas, Yogis are busy in yogic meditations; Sannyasis are intoxicated with ego, Tapsis are intoxicated with secrets of Tapas; All are intoxicated, none is awake, With them are thieves robbing them." (Bhagat Kabir, Basant)
"Five are the Muslim prayers; five their appointed hours, Five their names. These be the true prayers: The first is Truth, the second is lawful earning and the third is to beg the Graces of God for all, The fourth is the right intention in the mind and the fifth is the praise of the Lord." (Guru Nanak, Var Majh)
"He reads the holy books with commentaries, He does not remember God, his way of living is not flowless. He instructs and makes other people firm, But does not practise, whatever he says. Understand the substance of the Vedas, O Pandit!" (Guru Arjan Dev, Ramkali)
"The stone he calls his god, in the end, drowns him with itself... Know that a boat of stone carries one not across" (Guru Arjan Dev, Suhi)
"The stone neither speaks nor gives anything. Therefore its service is fruitless and its worship is of no avail." (Bhagat Kabir, Bhairo)
Normal Family life (Grasth) is encouraged, celibacy or renunciation of the world is not necessary to achieve salvation. The devotee must live in the world yet keep his mind pure. He must be a soldier, a scholar, a saint.
"Beauteous lady! hast not heard with thy ears, To the husband's home must thou come, nor for ever canst thou in the parental home abide" (Guru Nanak, Sri Rag)
"I that in the parents home on the Lord meditated, In the husband's home bliss have found. Blessed is the entire life of such." (Guru Ram Das, Sri Rag)
"Those known as celibates knowing not the right device, discard house and home." (Guru Nanak, Asa)
"Forsaking the household, one's mind took him to the forest, but it could not get peace even for a moment; but when it sought the refuge of the Saint of the Lord, its wanderings ceased and it returned to its own home. One abandoned his relatives and became a Sannyasi, but the craving of the mind did not cease. One's desires are not finished without the Word of the Guru, which alone can bring peace. When hatred for the world wells up in ones mind, he becomes a naked recluse, but the mind wanders ceaselessly and these wanderings do not end his desires, but when he meets the saints, he reaches the House of Mercy. Siddhas learn numerous Yogic poses; but their mind only after miraculous powers yearns. Thereby comes not to them fulfilment, content and peace of mind." (Guru Ram Das, Bilaval)
The Sikh Holy Book (Guru Granth Sahib) is the perpetual Guru, there is no place in Sikhism for a living Guru today.
"The bani is the preceptor and the preceptor is the bani, All the nectars are present in the bani: If the faithful follows the bani of the preceptor, The preceptor himself helps him in the realisation of his ideal." (Guru Ram Das, Nat)
Sikhism rejects all distinctions of caste, creed, race or sex.
"All are created from the seed of God. There is the same clay in the whole world, the potter (God) makes many kinds of pots." (Guru Amar Das, Bhairo)
"Recognise the light (of God) and do not ask for the caste, There is no caste in the next world." (Guru Nanak, Asa)
The Guru's stressed the full equality of women, rejecting female infanticide, sati (wife burning), permitting widow remarriage and rejects purdah (women wearing veils).
"We are born of woman, we are conceived in the womb of woman, we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings? The woman is born from woman; there is none without her. Only the One True Lord is without woman" (Guru Nanak, Var Asa)
"They cannot be called satis, who burn themselves with their dead husbands. They can only be called satis, if they bear the shock of separation. They may also be known as satis, who live with character and contentment and always show veneration to their husbands by remembering them." (Guru Amar Das, Var Suhi)
Honest labour and work (Kirat Karna) are the approved way of living ones life. It is considered honourable to earn ones daily bread through honest work and not by begging or dishonest means.
"He who eats what he earns through his earnest labour and from his hand gives something in charity; he alone, O Nanak, knows the true way of life" (Guru Nanak Dev, Rag Sarang, pg. 1245)
Vand Chhakna, sharing with others is also a social responsibility. The individual is expected to help others in need through charity.
Seva, community service is also an intergral part of Sikhism. The free community kitchen (langar) found at every gurdwara and open to people of all religions is one expression of this community service.

The #HarmandirSahib , also #DarbarSahib , referred to as the "#GoldenTemple", is the holiest #Sikh #gurdwara(#Temple) located in the city of #Amritsar, #Punjab, India. The city was founded in 1574 by the fourth Sikh guru, #SriGuruRamDasJi. The Golden Temple was designed by the fifth guru, #SriGuruArjanDevJi. Sri Guru Arjan Dev Ji completed the Adi Granth, the holy scripture of #Sikhism, in 1604 and installed it in the gurdwara.

There are four doors to get into the Harmandir Sahib, which symbolise the openness of the #Sikhs towards all people and #religions.

The Harmandir Sahib is considered holy by #Sikhs. The #holiest text of Sikhism, the Guru Granth Sahib, is present inside the gurdwara during daytime and the #holy book goes for #Sukhasan during the night time. Its construction was mainly intended to build a place of worship for men and women from all walks of life and all religions to come and worship God #equally.Over 100,000 people visit the holy shrine daily for worship, and also partake in the free community kitchen and meal (#Langar) that is a hallmark of all Sikh Gurudwaras.

The philosophy of Sikhism is covered in great detail in the #GuruGranthSahib, the #Sikh holy text. Detailed guidance is given to followers on how to conduct their lives so that peace and salvation can be obtained in this life, rather than the afterlife. The holy text outlines the #positive actions that one must take to make progress in the evolution of the person. One must remember the #Creator at all times – it reminds the follower that the "soul is on loan from #God, who is ever #merciful", and that the follower must dedicate their life to all good causes - to help make this life more worthwhile.

The Sikhs must believe in the following values:

#Equality: All #humans are #equal before God – No #discrimination is allowed on the basis of #caste, #race , #gender , #creed, #origin, #color, #education, #status, #wealth, et cetera. The principles of universal equality and brotherhood are important pillars of Sikhism.

Personal right: Every person has a right to life but this right is restricted and has attached certain duties – simple living is essential. A Sikh is expected to rise early, meditate and pray, consume simple food, perform an honest day's work, carry out duties for his or her family, enjoy life and always be positive, be charitable and support the needy, et cetera.

Actions count: Salvation is obtained by one’s actions– good deeds, remembrance of God – Naam #Simran, #Kirtan.

Living a family life: Encouraged to live as a family unit to provide and nurture children for the perpetual benefit of creation (as opposed to sannyasa or living as a monk, which was, and remains, a common spiritual practice in India.)

Sharing: It is encouraged to share and give to charity 10 percent of one’s net earnings.
Accept God’s will: Develop your personality so that you recognise happy events and miserable events as one – the will of God causes them.

The four truths of life: Truth, contentment, contemplation and Naam (in the name of God).

CÁCH ĐỌC ĐÚNG SỐ ĐẾM CARDINAL NUMBERS TRONG TIẾNG ANH - SỐ HÀNG CHỤC, SỐ LẺ, SỐ MƯỜI MẤY...

- Đọc số không phải là đơn giản vì có những cặp số rất hay nhầm lẫn khi đọc. Các bạn cần chú ý để đọc đúng vì nếu sai một chút thôi sẽ chuyển từ mười mấy thành mấy chục rồi đó :)))

Những cặp từ số 10-90 thường hay đọc nhầm như 13-30, 24-40, 15-50, 16-60, 17-70, 18-80, 19-90...Sự khác biệt trong cách đọc số các âm này là âm tiết và cách nhấn trọng âm. Các bạn cùng cô Quỳnh thực hiện phát âm chuẩn nhé!

Hãy cùng nhau luyện phát âm hàng ngày, thực hiện phát âm đọc số đúng trong tiếng Anh để không bị nhầm lẫn nữa nhé!

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(Thai: รำไทย Ram thai) is the main dramatic art form of Thailand. Thai dance, like many forms of traditional Asian dance, can be divided into two major categories that correspond roughly to the high art (classical dance) and low art (folk dance) distinction

Dance of the Nantha-Peri and Pu-Che Drums • The nantha-peri is a drum characteristic of the northern region of Thailand, which is used for two purposes: to spur on warriors prior to battle and to pay homage to the Buddha in religious ceremonies. The pu-che, on the other hand, is a type of drum used by the tribes that live in the north: the Tay Yai, the Tai Lue and the Tay yan. It is used to accompany various dances including the sword dance, and the kai lai and king ka lai dances.
Sword Dance • This dance is inspired by an ancient martial art that requires tremendous courage and strength, and excellent reflexes. The dancers balance a number of swords on different parts of their bodies while fighting off their rival with a sword sheath.
Ka-Lai Dance • Beginners learn to execute graceful and balanced movements through the choreography of this dance.
King-Ka-La Dance • The hand movements and steps of the female dancers, who wear spectacular fan-shaped costumes, evoke the movements of a bird.
The Sounds of the Mountains •The music that accompanies this dance is played on wind instruments characteristic of three tribes in the North of Thailand: the pi hom (a gourd pipe) of the Tai Lue, the pi joom of the Tay Yuan and the kan nam tao (a gourd flute) of the Li Saw.
Candle Dance • Typical of the Thai Kheun tribe, this dance is performed in honor of the Buddha. The female dancers pay homage to the divinities that protect the eight cardinal points of the Earth, asking them to pass through the candlelight in homage to the Buddha.
Khan Dok Dance • The striking choreography of this dance of blessing expresses the calm, serene temperament of the northern peoples.
Choeng Tua Auk-son Dance • This dance, performed in the Buddha's honor, is characterized by a complex choreography inspired by the calligraphy of the ancient alphabets of the northern regions and by the movements used in martial arts.
The Sounds of Lanna, the Ancient Kingdom of the North • This music is played on two instruments typical of this region. The phin-phia is a stringed instrument whose body is made from a coconut shell. When he plays it, the musician rests the shell on his bare chest, then moves it or presses it to achieve the desired tonality. In the past, the phin-phia was the instrument used by youths to court the maidens of their village. Few musicians still play it. The sueng is stringed instrument, made of teak or hard wood. It is played by plucking the two metal or brass strings with a horn plectrum.