If you are in charge a grave yard then you know how important the grass and flowers are to the beauty that you have under your control. The hard part though can be when you are looking to find a company to help you in designing the landscape in cemetery to keep it attractive for everyone. Here are some tips that can help you locate one of these companies in Chiang Mai Thailand that deals with grave yards.
One of the first places that you can consult with would be some of the local companies that are around in your area that do this for businesses. Now they might not specialize in what you are looking for, but they can typically call in some of the contacts that they have to help you out in your problem and get a design that will work for you.
Someplace else to look at would be turning on your computer and browsing the web. Since you will be using a specialized search you that could have narrow results you might have to do some digging to find one in your area, but you might only find ones that are nationally based.
You can also find that you will want to talk to other managers of these locations. By talking to them you might find that they already know of someone. If they do not know of any that can help you with this problem you could find that you could form a partnership with them to split to cost of bringing in an expert.
Something else to consider would be if you are looking hard enough would be to consider doing this yourself. By doing this yourself you could save money, but you might want to make sure that you do this properly because if it is not the people that over see you could end up letting you go.
The blessing of being in charge is that you are going to be the one making the decisions. The hard part can be that you are going to find is going to come when you have to find a landscaping design in cemetery company to help you make it look beautiful. In addition to that religion also has a say in landscaping design of a cemetery. It is therefore advisable to consider the firms religious decision when finding a landscaping design in a cemetery.
Funerals are sad, you would not want to think of it today, however there surely will come a day when you will be looking for prepaid funeral in Chiang mai services, because of all the expense your family will otherwise have to make to arrange it after you are no more.
Prepaid funeral in Chiang mai though sounds as a good alternative to relieve your family from all the expense and the decisions to be made, it should be remembered that it has its own pitfalls. While you intended to book them to help your near and dear ones, they might in fact end up paying more for the same. Hence, it is important that you are careful when selecting funeral service.
How to make sure that the prepaid funeral in Chiang mai you booked is a genuine one. Needs to be ensured when you are booking the services. To help you with selecting the most reliable funerals in Chiang mai, here are some things you need to check.
When you pay money in advance the funeral service provider is required to keep it reserve for the actual times. You should know how the money you paid for prepaid funeral will be utilized.
The service provider will actually put the money in some kind of safe deposit, ask them what they will do with the interest your money gathers.
Check what will happen if in case the firm you dealt with dissolves before the actual time. Ask what if at any point you would want to discontinue the contract, will you get full refund or part of the money. Confirm with funeral service provider, how it will work if in case you expire away from your home. Many will transfer it for an additional fee, it always helps to confirm.
This is my introduction to my new blog, which has been produced to help those living in thailand approach the topic of funerals.
Buddhism in Thailand reached the modern period under warm support of the king and the people, without the interruption of colonial persecution or suppression. Side by side with the people, the monks came into encounter with Western civilization. Hand in hand with the secular government the monkhood started on modernization.
Under King Chulalongkorn the structure of the secular government was changed to adopt a new pattern and a modern Western system of public education was introduced. With the assistance of the King’s half-brother, the Monk-prince Vajiranana-Varorasa, who later became a supreme patriarch, an important role in public education was assigned to the monks, a new form of ecclesiastical government was established, and a foundation was laid for the modernization of ecclesiastical set of the Pali Canon, known as the Royal Siamese Tripitaka.
A royal library was erected for the preservation of Buddhist sacred books and rare scriptures. Two royal Buddhist academies, Mahamakut and Mahachulalongkorn, were founded with a plan to function in due course as Sangha colleges or universities providing for monks and novices advanced Buddhist studies along with modern higher education.
With the end of the reign of King. Chulalongkorn, things changed for the worse. The process of modernization continued on the part of the secular sector, but on the ecclesiastical side it was kept going for only a short period of time and then waned. The monkhood was put in a losing position.
Monks were retired from their role in public education, though most of the public schools were still housed in monastery compounds and the monks still collected donations for the building of these schools. Preliminary arrangements for modern higher Buddhist education were set aside and the plans were not undertaken. Without open suppression, there was no urge to activity. The monks fell into inactivity and became attached to traditionalism. Being deprived of their deserved responsibility, they became underemployed and many developed the habit of idleness, living only on the rich inheritance of traditional popular support.
A WIDENING GAP BETWEEN THE TRADITIONAL SANGHA AND THE MODERN INTELLECTUALS
For the Thai public, an encounter with the West did not mean a reaction against it, as in the countries that were once under colonial rule. But, on the contrary, it meant an eagerness to learn and to imitate. Strong nationalism, with which Buddhism as a national cultural heritage is usually identified, also has not been widely developed and cannot be relied upon as a wall against Western secularism.
People who first found access to modern technology of the West, usually those in urban areas and the intellectuals, identified themselves with Western thought and culture. In doing this, they gradually isolated themselves from the traditional Thai society, a term which was usually used to refer to the backward rural areas and the uneducated or the old-fashioned. One who tried not to be isolated sometimes found himself a man of twin personalities: a traditional Thai and a Westernized modern Thai. For these people Buddhist institutions were associated with the traditional Thai society or, at least, the traditional personality, and Buddhism was identified with traditional cultural activities.
Thus, Buddhism made itself accessible only to one part or one half of Thai society, the less privileged and waning half. Buddhism and the modern Thai society gradually isolated themselves from each other. Thai Buddhism has put itself in a more and more narrowed confinement. The monkhood finds no place in the intelligentsia except for a few individual monks. They have lost intellectual leadership or leadership in the modernized sector of Thai society. Under the modern Westernized system of education, Thai youth have to a large extent been alienated from Buddhism and also, to a lesser extent, from traditional Thai culture. Thailand’s modern system of education is sometimes accused of being education for Westernization or education for alienation of Thai youth.
To the traditional Thai society and to the traditional personality of a modern Thai, Buddhism usually takes the form of merit-making acts and Buddhist festivals and ceremonies. To the old-fashioned or the more traditional, this usually extends to include the faithful observance of some basic rules of morality. Few of the later traditional Buddhists, however, have intellectual knowledge of the Buddha’s teachings or care to learn about them. The majority of them are given to celebrations and temple fairs and festivals.
Superstition and astrology still play an important part in their lives, both individual and social. Monks themselves for the most part focus their attention only on monastic affairs inside the Wat and place emphasis on the construction of monastic buildings. They are usually seen blessing religious ceremonies by chanting or ceremonial preaching and inducing the adherents to make donations for a monastic building.
Optimistically, however, in rural areas, social leadership of the monks is still maintained. Monasteries remain, to a large extent, centers of social life of the communities. Monks still play traditional roles helping people towards their well-being, both spiritual and temporal. The monkhood still serves the society as a main source of social mobility and provides much for the lessening of the inequality of opportunity in education. But, unfortunately, these roles are rarely played on a conscious level and there is a fear of losing them.