Off to Thailand

January 18-19.

We’re in the business class lounge.

About to take off. Almost twenty hours to Hong Kong, then less than a two hour layover before our short flight to Bangkok.

We’ve never visited Thailand, but I spent much longer than I wanted in the Bangkok airport five years ago. We were flying to Hong Kong from Myanmar and had arranged for a very special dinner at a private club in Hong Kong. I became quite ill on the flight to Bangkok and wound up spending over seven hours in the Cathay Pacific airline club and visiting an airport doctor who looked to be about twelve years old. We missed the flight we were scheduled on and the dinner we were to have enjoyed. Rather heavily medicated, I was wheeled onto the plane, greeted with a wheel chair at the other end and pushed to our Hong Kong hotel, which we’d changed from The Four Seasons to an airport hotel. I was feeling considerably better the next morning for our flight back to Chicago. I’m hoping to spend a good deal less time in the Bangkok airport on this trip.

Carol and I are going with a small group of ten on a photography trip, Carol having recanted her vow never again to go on a photography trip after Namibia. We both loved Namibia, and Carol actually did not object to the time we spent photographing. But she hated the fact that virtually all the discussion between participants at meals was on photography, and so she said, “never again.”

Three things convinced her to change her mind. First, through a friend in Atlanta, we met Joseph and Robert (of which more later) who we liked a lot and convinced to come on the trip. The four of us have taken a solemn vow never to discuss photography at meals. Second, she really wanted to go to the places we are going on this trip. And third, the trip is being led by Karl Grobl, a professional photographer from Illinois, who has lived in Cambodia for many years and whose specialty is photographing relief efforts around the world. We’ve heard great things about Karl from multiple sources, and because we didn’t have enough to do on our last day in Chicago, Carol and I drove an hour to Benedictine University in Lisle to see the opening of Karl’s photography show and to hear him speak about photographing relief efforts. Well worth the trip. Here’s a link to Karl’s website, if you’d like to see his work, http://www.karlgrobl.com/

Okay, I try to provide a brief overview of where we’re going, so here’s a too long, incomplete and disjointed view of Thailand. Other than that it’s good, though. Read of it only as much as you choose. After all, if I did little preparation for this trip, why should you?

THAILAND, GEOGRAPHY AND HISTORY  Thailand is located in the centre of mainland Southeast Asia, and has about the same land area as Spain or France.  It consists of two broad geographic areas: a larger main section in the north and a smaller peninsular extension in the south. The main body of the country is surrounded by Myanmar (Burma) to the west, Laos to the north and east, Cambodia to the southeast, and the Gulf of Thailand to the south. Peninsular Thailand stretches southward from the southwestern corner of the country along the eastern edge of the Malay Peninsula. Located wholly within the tropics, Thailand encompasses diverse ecosystems, including the hilly forested areas of the northern frontier, the fertile rice fields of the central plains, the broad plateau of the northeast, and the rugged coasts along the narrow southern peninsula.

Until the second half of the 20th century, Thailand was primarily an agricultural country, but since the 1960s increasing numbers of people have moved to Bangkok, the capital, and to other sizable cities, such as Chiang Mai in the north, Nakhon Ratchasima (Khorat), Khon Kaen, and Udon Thani in the northeast, Pattaya in the southeast, and Hat Yai in the far south

HISTORY. Most scholars now believe that the Tai came from northern Vietnam around the Dien Bien Phu area and that about 1,000 years ago they spread from there northward into southern China; westward into southwestern China, northern Myanmar(Burma), and northeastern India; and southward into what are now Laos and Thailand.

As the Tai moved south into mainland Southeast Asia, they encountered the Khmer of Cambodia. Between the 9th and the 13th century, Khmer rulers expanded their domains from their capital at Angkor, establishing an empire that, at its height under Jayavarman VII (reigned 1181–c.1220), extended over approximately half of modern Thailand. Whereas Mon kingdoms were predominantly Buddhist in character, Khmer civilization—which found its supreme expression in the great temple complex at Angkor—was heavily influenced by Hindu ideas and practices. The Tai borrowed from the Khmer many elements of Indianized culture, including royal ceremonies, customs followed at the court, and especially the Indian epic Ramayana, which influenced not only literature but also classical dance. Even in modern Thai culture the legacy of the Indianized culture of Angkor is still evident.

The Ayutthaya kingdom—situated in the rich rice plains of the Chao Phraya River basin, about 55 miles (90 km) north of present-day Bangkok—lasted more than 400 years (1351-1767). During the Ayutthayan period the Tai consolidated their position as the leading power in what is now central and north-central Thailand, as well as throughout much of its southern peninsular region. Since many of Ayutthaya’s neighbours called the country “Siam” or a name similar to it, the Tai of Ayutthaya came to be known as the Siamese.

Ayutthaya at first was only a small city-kingdom on the northwestern edge of the powerful Khmer empire. Within less than a century, however, Tai kings succeeded in pushing back the Khmer, and in 1431 they sacked their great capital of Angkor.  When the Siamese conquered Angkor, they brought many Khmer captives back to Ayutthaya with them, some of whom had been officials or craftsmen at the Khmer royal court. From them Ayutthaya’s rulers adopted many of the Hindu ideas and practices that had been followed by the Khmer, including the concept of the ruler as god-king (devaraja). The king acquired power to determine the life and death of all his people.

A new era in Thai history began with the rise to power of Taksin, a military commander of great skill and charismatic personality who succeeded within a decade after the fall of Ayutthaya in expelling the Burmans and making himself king of Siam. In 1767 Taksin established his new capital at Thon Buri, on the opposite side of the Chao Phraya River from present-day Bangkok.

Within a few years of seizing power, however, Taksin showed signs of serious mental instability, and in 1782 he was overthrown and put to death. He was succeeded by his former military commander, known by his official name of Chao Phraya (“Great Lord”) Chakri. The new king founded the Chakri (or Chakkri) dynasty, which has continued to the present day.

One of the first acts of the new king—who would come to be known as Rama I (reigned 1782–1809)—was to move his capital across the Chao Phraya River to Bangkok, which at the time was still a small village. By the mid-19th century, Bangkok had become a city of some 400,000 people, swelled by the huge numbers of Chinese who had poured into Siam during those years.

Demands for free trade and diplomatic representation in Siam accelerated with the British advances into Myanmar and Malaya and the opening of several Chinese ports following the first Opium War with China (1839–42). In 1855 Queen Victoria sent Sir John Bowring as her personal emissary to Siam to demand an end to all trade restrictions. He was also instructed to secure the right to establish a British consulate in Bangkok and, in addition, the right to set up separate law courts to try cases involving British subjects (an element of extraterritoriality). The resulting Bowring Treaty (1855), in which Siam acceded to those demands, was followed shortly by similar treaties with other major European powers and the United States. Although those treaties left Siam intact politically, they severely reduced the country’s sovereignty and independence.

There followed many kings, Ramas II-VII, and much history that I’m not going to tell you, because you wouldn’t remember it, anyway.

Siam, as Thailand was officially called until 1939, was never brought under European colonial domination. Independent Siam was ruled by an absolute monarchy until a revolution there in 1932. Since that time, Thailand has been a constitutional monarchy, and all subsequent constitutions have provided for an elected parliament. Political authority, however, has often been held by the military, which has taken power through coups. Thailand faced a new external threat along its eastern border following the Vietnamese occupation of Cambodia in 1979; as one consequence of that occupation, Thailand found itself forced to shelter a growing number of Southeast Asian refugees, arriving primarily from Cambodia. During the last two decades of the 20th century and the first decade of the 21st, parliamentary democracy steadily gained wider popular support. Although a crisis emerged in 2006, when the military, aligned with the monarchy, overthrew an elected government, new parliamentary elections were held—as promised by the interim government—in 2007.

POLITICAL PROCESS. Prior to the 1980s the political process in Thailand was usually controlled by elites whose power was derived from the military. However, the idea of parliamentary government, first enshrined in the constitutions of the 1930s, never totally disappeared. Thailand has had universal suffrage since 1932, and the minimum voting age is 18. Although no laws have prevented women from involvement in politics, few women have stood for election to the legislature.

Elected parliaments began to gain influence over the political process in the 1980s, and since 1992 governmental power has been exercised through an elected National Assembly, except for a 15-month period in 2006–07, when the military took control.

The role the military has played in the Thai political process reflects an often enunciated principle by leaders of the armed forces that only a well-disciplined military can preserve public order and protect the monarchy. This principle has been challenged both inside and outside of the legislature by those who see laws developed and passed by an elected National Assembly as the basis for a diverse yet orderly society. Like military politicians, however, elected officials often have used their power to advance their own private interests rather than those of the society as a whole.

RELIGION.  The vast majority of people in Thailand are adherents of Buddhism. The Theravada tradition of Buddhism came to Thailand from Sri Lanka and is shared by peoples in Myanmar, Laos, Cambodia, and parts of southern China and southern Vietnam. The community of monks (sangha) is central to this tradition. In Thailand almost every settlement has at least one temple-monastery (wat), where monks in their distinctive yellow robes reside and where communal rituals take place.

When Thailand was still primarily an agrarian society, rituals held according to the Buddhist calendar at the wat were central to communal life. At most of these rites, laypeople offered various combinations of food, clothing, medicine, and shelter to monks. Laypeople acquired Buddhist merit (bun) from these gifts, which would improve their chances for a good rebirth. Monks also conveyed the teachings of the Buddha through sermons and actions that exemplified the lessons. The Buddhist ritual cycle continues to be followed in villages, but in urban settings it has become less pronounced.

There has long been a tradition among the Thai for young men to ordain as monks for at least one period of phansa (the Buddhist Lent), which lasts for three months during the rainy season. With the expansion of secular schooling and increased opportunities for nonagricultural work, however, fewer men have adhered to the tradition. In the 21st century, many young men have chosen not to enter the monkhood, or they have spent a much shorter period of time as members of the sangha.

Thai religion has incorporated beliefs and practices from local religion as well as from Hinduism. Although there are only a small number of Hindus in Thailand, largely the descendants of immigrants from India, Hindu religious elements are common. Since the 16th century the Thai court has engaged court Brahmans to oversee some of the most elaborate rites associated with the monarchy. Shrines to Hindu deities are found throughout the country, and the shrine to Brahma at the Erawan Hotel in Bangkok attracts hundreds of people each day who seek the help of this deity in confronting the vicissitudes of urban life.

A number of distinct and competing movements have developed among Thai Buddhists since the late 20th century.

While Buddhism is the dominant religion, other religions are also found in the country. A small but significant minority of Muslims lives primarily in southern Thailand, but also in and around Bangkok. Although Christian missionaries first came to the country in the 16th century, only a tiny fraction of Thai have converted to Roman Catholicism or Protestantism, and most Christians are members of ethnic minorities, mainly Sino-Thai. The influence of Christianity is not, however, limited to those who have converted to the religion, since many of the non-Christian elite attended Christian schools.

.

—