Aungkana Kmonpetch

Abstract

The prolonged exile of multi-ethnic groups of displaced persons living along the Thai-Myanmar border caused by internal conflict within Myanmar started in 1984. The protracted refugee situation has festered for three decades under the encampment policy of the Royal Thai Government as asylum host state. There are prevailing constraints to a sustainable policy solution. Only two alternatives have been offered to the displaced persons: repatriation or resettlement. However these two possible solutions are determined by the policies and responses of international organizations, the UNHCR, conditions in both countries of origin and resettlement, as well as Thailand’s asylum policy. This article examines how the structural political and institutional factors are shaping the policy implications and coordination structure for durable solutions in resettlement and repatriation. This article also examines how the existing mechanisms in the national, regional and international refugee regime should be applied in response to refugee rights protection and sustainable resolutions.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 1-27)

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Arwut Teeraeak and Villa Vilaithong

Abstract

From 1883, Siamese officials who believed that knowledge of the English language would played a vital role in the functioning of a modern bureaucracy began to establish government English schools as part of a wider set of reforms to the Siamese state. However, at the same time, the state also tried to maintain the social status quo by restricting access to such schools to descendants of the ruling class. One vital example was the Suankularb English School, where commoners and those of Chinese origin were often prevented from attending, either because they could not afford the prohibitive fee or they failed to commit to a future career in the bureaucracy. Nevertheless, demands of the new bureaucratic system, which required greater numbers of people with experience and expertise, meant such restrictions were increasingly impractical. From the mid-1890s, therefore, Suankularb English School gradually relaxed its restriction on entrance. As more royal schools were founded that had the same mission and function, particularly Rajavidyalaya (King’s College), the exclusive nature of the school was reduced. Furthermore, educational reforms that saw the inclusion of the English language as a subject in the curriculum at the secondary level, resulted in a more expansive provision of English language education, meaning that it was no longer restricted to a few royal schools.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 29-52)

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Chatuporn Petchaboon

Abstract

Because of war and impoverishment, Tai ethnic groups emigrated from many towns of Xishuangbanna in China and from Burma to live at Ban Pha Taek, Tambon Wiang Phang Kham, Amphoe Mae Sai, Changwat Chiang Rai, 50 years ago. These peoples have preserved many of their traditions since then, including the D􀆗na Dhamma tradition. During fieldwork conducted in 2013-2014 at Wat Pha Taek, the main temple of the Tai ethnic groups in Mae Sai district, a number of Buddhist scriptures were found. One of the collections found in quantity was scriptures donated on the occasion of the donor’s or the donor’s relative’s serious illness and for transferring merit to the deceased. This article aims at examining and analyzing the significance of the 13 most frequently donated scriptures in terms of their content, context, and role for the donors, the Tai diaspora at Ban Pha Taek, Tambon Wiang Phang Kham, Amphoe Mae Sai, Changwat Chiang Rai, Thailand.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 53-70)

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Cyler Conrad

Abstract

Ethnographic analogy is commonly employed to understand artifactual data in the archaeological record. In mainland Southeast Asia, a rich ethnographic record provides several analogous examples to compare with the broad array of late Pleistocene and Holocene sites throughout the region. This article reviews the Mlabri, a hunter-gatherer group from northern Thailand, and examines the use of Mlabri ethnographic analogy to understand the zooarchaeological record at Tham Lod Rockshelter. The results suggest that Mlabri sex and age based foraging strategies are favorable ethnographic correlates that can be applied to the archaeological record. In late Pleistocene deposits at Tham Lod, differential sex (including children and elderly) based foraging strategies may be present.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 71-96)

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Pisit Kobbun

Abstract

This article aims to provide an overall picture of the concepts of Thai Buddhist literature by synthesizing concepts from major Thai Buddhist literary works that have appeared in the culture of Thai literary art, and conclude that Thai Buddhist literature derives from the Tripitaka and post-Tripitaka Buddhist scriptures, both in terms of substance and form. The origin of the creation of the texts can be traced and the teachings can be verified with the Tripitaka. Nonetheless, the creation of Thai Buddhist literature has focused on sentimental aesthetics for the presentation of spiritual principles by using literary techniques. Furthermore, Buddhist literature belongs to the category of literature of experience and has the concept of utilitarian literature, aiming to present Buddhist philosophical concepts that are easy to comprehend, such as karma, giving and good deeds, all of which are significantly influential to the thought, behavior and customs and rituals in Thai society.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 97-121)

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Prasert Runra

Abstract

This study investigates the New Year countdown chanting ceremony at Wat Phra Chetuphon Wimon Mangkhlaram. Findings show that the ceremony reflects an invented tradition of reproduction of a ceremony in Thai society. That is, the traditional chanting in the auspicious occasion of the new year has been transformed to the Nopphakhro chanting – chanting for prosperity and longevity in life. This Nopphakhro chanting ceremony has not been conducted according to the tradition. In the past, this chanting ceremony was held on the special occasion for an individual person. However, this reinvented Nopphakhro chanting is now open to the general public. This reinvented New Year chanting ceremony also uses symbolic objects to represent the Nopphakhro, symbolic actions to represent reverence of the people for the Nopphakhro deities, and symbolic space to represent the universe, which is a hypothetical habitat of the Nopphakhro deities. In addition, the New Year chanting ceremony that integrates the Nopphakhro chanting plays a role in boosting the morale of Thais in the context of capitalism and materialism in modern Thai society.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 123-149)

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Preeyarat Chaowalitprapan

Abstract

Nora Rong Khru is regarded as a significant ritual for southern Thai people, especially for ones who believe that they belong to Nora’s lineage or who consider Nora as their ancestor. This ritual has persisted not only in the southern part of Thailand, but also among the Siamese communities in the northern states of Malaysia, i.e., Kelantan, Perlis, Kedah and Perak. The forefathers of almost all the Siamese people now living in Syburi (Kedah) moved from Phatthalung, Nakhon Sri Thammarat and Songkhla to Syburi before it was colonized by United Kingdom and subsequently becoming one of the Malaysian states. The Siamese nowadays still live their lives, use Thai language and keep Southern Thai traditions as when the area used to be in the Southern part of Thai territory. 

This article aims at examining the Nora Rong Khru ritual in Ban Plairamai (Kg. Titi Akar), Pendang, Kedah, Malaysia. The findings from the fieldwork that was conduced show there are two kinds of Nora Rong Khru: the “vow fulfillment” Nora ritual and the Nora topknot-cutting initiation rite for Nora performers. This article argues that the performance of Nora Rong Khru Ritual in Ban Plairamai has the following roles: 1) preserving and transmitting Siamese cultural identity in Malaysia’s multicultural society; 2) strengthening and uniting Siamese Thai people and their community; 3) providing spiritual security and support for the people; and 4) providing entertainment. In addition, this study can be perceived as cultural evidence of Siamese people in a multi-cultural society in a Thai-Malaysian trans-border and trans-national context.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 151-167)

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Robert Cummings

Abstract

This study examines the Chinese New Year Festival as celebrated in Hat Yai, Thailand to analyze the continuity and changes of Chinese-influenced cultural characteristics of the community. The practices maintained demonstrate distinguishing characteristics of 1) the prominent role of volunteer community organizations, 2) low uncertainty avoidance and syncretism, 3) long-term pragmatic orientation, and 4) competitiveness and power. Government and economic forces have challenged the continuity of the ethnic Chinese heritage, but practice of Chinese cultural traditions and identity as a distinct Thai-Chinese community remain strong.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 169-202)

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Thanayod Lopattananont

Abstract

This article explicates Bunchu Phu Narak in the mode of non-entertainment which revolves around a message of resistance to the changes in modern Thai society. The article makes clear that this film puts emphasis on ideal behavior of youth through the main characters, while frequently portraying the modern environment as being undesirable. The film also repeats and/or idealizes the representation of what may be considered as an outmoded identity to encourage the remembrance of such identity. The article concludes from these themes of depictions that Bunchu Phu Narak projects a defiance to the way Thailand has been modernized and promotes localization to counterbalance the trend of globalization that has permeated Thai society.

(Published in Rian Thai: International Journal of Thai Studies, Volume 9/2016, Page 203-227)

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