Thailand // Southern Thailand: the Andaman coast //

The chao ley: Moken and Urak Lawoy


Sometimes called sea gypsies, the chao ley or chao nam (“people of the sea” or “water people”) have been living off the seas around the west coast of the Malay peninsula for hundreds of years. Some still pursue a traditional nomadic existence, living in self-contained houseboats known as kabang, but many have now made permanent homes in Andaman coast settlements in Thailand, Burma and Malaysia. Dark-skinned and sometimes with an auburn tinge to their hair, the chao ley of the Andaman Sea are thought to number around five thousand, divided into five groups, with distinct lifestyles and dialects.

Of the different groups, the Urak Lawoy, who have settled on the islands of Ko Lanta, Ko Jum, Ko Phi Phi, Phuket and Ko Lipe, are the most integrated into Thai society. They came north to Thailand from Malaysia around two hundred years ago (having possibly migrated from the Nicobar Islands in the Indian Ocean some two centuries prior) and are known as Thai Mai, or “New Thai”. Thailand’s Urak Lawoy have been recognized as Thai citizens since the 1960s, when the late Queen Mother granted them five family names, thereby enabling them to possess ID cards and go to school. Many work on coconut plantations or as fishermen, while others continue in the more traditional chao ley
occupations of hunting for pearls and seashells on the ocean floor, attaching stones to their waists to dive to depths of 60m with only an air-hose connecting them to the surface; sometimes they fish in this way too, taking down enormous nets into which they herd the fish as they walk along the sea bed. Their agility and courage make them good bird’s-nesters as well.

The Moken of Thailand’s Ko Surin islands and Burma’s Mergui archipelago probably came originally from Burma and are the most traditional of the chao ley communities. Some still lead remote, itinerant lives, and most are unregistered as Thai citizens, owning no land or property, but dependent on fresh water and beaches to collect shells and sea slugs to sell to Thai traders. They have extensive knowledge of the plants that grow in the remaining jungles on Thailand’s west-coast islands, using eighty different species for food alone, and thirty for medicinal purposes.

The chao ley are animists, with a strong connection both to the natural spirits of island and sea and to their own ancestral spirits. On some beaches they set up totem poles as a contact point between the spirits, their ancestors and their shaman. The sea gypsies have a rich musical heritage too. The Moken do not use any instruments as such, making do with found objects for percussion; the Urak Lawoy, on the other hand, due to their closer proximity to the Thai and Malay cultures, are excellent violin- and drum-players. During community entertainments, such as the Urak Lawoy’s twice-yearly full-moon festivals on Ko Lanta, the male musicians form a semicircle around the old women, who dance and sing about the sea, the jungle and their families.

Building a new boat is the ultimate expression of what it is to be a chao ley, and tradition holds that every newly married couple has a kabang built for them. But the complex art of constructing a seaworthy home from a single tree trunk, and the way of life it represents, is disappearing. In Thailand, where assimilation is actively promoted by the government, the truly nomadic flotillas have become increasingly marginalized, and the number of undeveloped islands they can visit unhindered gets smaller year by year. The 2004 tsunami further threatened their cultural integrity: when the waves destroyed the Moken’s boats and homes on Ko Surin, they were obliged to take refuge on the mainland, where some were encouraged by missionaries to convert from their animist religion. Though the Moken have since returned to the Surin islands, inappropriate donations and the merging of two villages have exacerbated family rivalries and caused divisions that may prove lethal to their traditional way of life.

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