Research from various countries demonstrates that trust builds social cohesion and conflicts may be solved as a result. Many alternatives for reconciliation in various countries have been studied and introduced to Thailand. However, the implementation of a reconciliation policy in Thailand seems to be impossible without having the atmosphere of peace building and specifically, trust building. This study aims to measure trust and discuss factors that may be problematic for establishing social cohesion, explaining why the process of reconciliation cannot be successful without trust building. The data from the Social Quality survey conducted by King Prajadhipok's Institute in late 2009 was used. This study finds that Thai society is still fragile because of the decreasing trust among people as well as confidence in various institutions, particularly political institutions.
Thawilwadee Bureekul and Stithorn Thananithichot
Informalization and differential subsumption in Thailand’s garment sector
border in northwest Thailand. Ma Phyu’s husband, a Myanmar migrant like herself, was employed as a seasonal agricultural laborer—most recently being paid a day rate to spray pesticides on corn fields near their home. This trimming of threads in which Ma
Difference and Self-transformation through Buddhist Volunteer Tourism in Thailand
Tourists visit many ancient temples as one of the major tourist activities and sites in the old city of Chiang Mai, Thailand. The first thing they notice is the difference of this religious space compared to more familiar landscapes. The details of
Infrastructural Transformations in the Chao Phraya Delta, Thailand
Atsuro Morita and Casper Bruun Jensen
possible for local inhabitants as well as local and foreign ‘innovators’ to enact deltaic landscapes in radically divergent ways. Here we focus on divergent but co-existing ontologies in the Chao Phraya Delta in Thailand. Characterizing these ontologies
Kinship Relationships in Thai Spirit Cults
Andrew Alan Johnson
Grandmother Nak of Phra Khanong district (Ya Nak Phra-Khanong) 1 and her unborn child are among the most feared of Thai ghosts. Nak’s story has been the most popular of all time, appearing in genres ranging from horror to animation to comedy to
Every evening on the Southern Thai islands, one can see swirls of light as young men spin orbs of fire around their bodies to deejayed music. Fire art—also called fire dancing—is not originally a Thai practice but was brought by tourists who
Activist Reflections from the #MilkTeaAlliance
Adam K. Dedman and Autumn Lai
On 9 April 2020, Thai actor Vachirawit Chivaaree—known to his fans as “Bright”—liked a tweet showing Hong Kong's skyline. What might otherwise have been an uneventful incident turned into a political controversy overnight when his fans in the
This study was aimed at appraising the overall situation of social inclusion in the three southern border provinces of Thailand as well as comparing the results with the national level. The results of the analyses revealed significant difference between the social inclusion situation in the southern border provinces and the overall situation of the whole country in terms of last election voting rate; discrimination experienced because of social status, physical handicap, age, sexual harassment, gender, nationality, among others. Priority is given to Thai students over immigrant students in college admission, and there is less chance of an immigrant becoming CEO of a Thai company. Opinions on the inequality between men and women are surveyed, such as who would be better political leaders, who could study at the university level, and who make better business executives. It also refers to the experience of difficulty in using public transport, and experience in using social care facilities for their household members.
The Case of the Migration Policy Regime in Thailand
The paper examines the migration policy regime in Thailand using a human security lens. It suggests that insecurities experienced by migrants are partly caused or exacerbated by a migration policy regime, consisting of migration laws and regulations and non-migration related policies and programs, that pushes migrants into irregular forms of mobility and insecure employment options. These effects are worse for women migrants who have fewer resources to access legal channels while they are relegated to insecure employment in the reproductive or informal sectors. Using a gender and human security analysis, therefore, reveals how the migration policy regime, often informed by a restrictive national security approach, can clash with the human security needs of migrants by creating a large pool of unprotected irregular migrants with women occupying the most vulnerable forms of employment. In conclusion, it is suggested that this ‘en-gendering’ of human insecurities could be overcome if gender equality was designed into policies and guided their implementation.
Buddhist Nuns as Mediators of Generalised Exchange in Thailand
In this paper I examine the part that women, in the ambiguous role of Buddhist nun (mae chee), now take in the emblematic Buddhist practice of alms donations. The monastic office of 'mae chee' is complicated. It is conveyed through the ritual adoption of religious vows and is usually undertaken for life. However, mae chee ordination is only partial and its status is far below that of monks. In Thai law mae chee are regarded as pious laywomen (upasikas) and the Department of Religious Affairs does not mention them in its annual report. Even so, because they are said to have renounced the world they do not have the right to vote. Owing to this ambiguity mae chee are able to employ both the ascetic practices of renouncers (such as accepting alms) and those of laywomen (such as offering alms). Mae chee, while debarred from the alms round, both receive alms from the laity and donate alms to monks. Furthermore, mae chee receive monetary alms from the laity on behalf of the monastic community as a whole. I argue that by handling money given to the monastic community mae chee mediate in a relationship of generalised reciprocity between the monastic community and the lay society. By donating alms to monks, mae chee appear to be reaffirming their status of partial ordination, yet in order for them to be able to receive alms donations from the laity they must see themselves, and be recognised by the laity, as an integral part of the monastic community. A nuanced understanding of these economic, religious and gendered roles is crucial to our understanding of the incorporation of women into the monastic community and the ways in which gift practices are related to interpersonal and group dynamics in the context of modern Thai monasticism.