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The Fashioning of the Siamese Monarchy's Modern Image
Lords of Things offers a fascinating interpretation of modernity in late nineteenth and early twentieth century Siam by focusing on the novel material possessions and social practices adopted by the royal elite to refashion its self and public image in the early stages of globalization. It examines the westernized modes of consumption and self-presentation, the residential and representational architecture, and the public spectacles appropriated by the Bangkok court not as byproducts of institutional reformation initiated by modernizing sovereigns, but as practices and objects constitutive of the very identity of the royalty as a civilized and civilizing class. Bringing a wealth of new source material into a theoretically informed discussion, Lords of Things will be required reading for historians of Thailand and Southeast Asia scholars generally. It represents a welcome change from previous studies of Siamese modernization that are almost exclusively concerned with the institutional and economic dimensions of the process or with foreign relations, and will appeal greatly to those interested in transnational cultural flows, the culture of colonialism, the invention of tradition, and the relationship between consumption and identity formation in the modern era.
Thailand’s History of National Humiliation
It is a cherished belief among Thai people that their country was never colonized. Yet politicians, scholars, and other media figures chronically inveigh against Western colonialism and the imperialist theft of Thai territory. Thai historians insist that the country adapted to the Western dominated world order more successfully than other Southeast Asian kingdoms and celebrate their proud history of independence. But many Thai leaders view the West as a threat and portray Thailand as a victim. Clearly Thailand’s relationship with the West is ambivalent.
The Lost Territories explores this conundrum by examining two important and contrasting strands of Thai historiography: the well-known Royal-Nationalist ideology, which celebrates Thailand’s long history of uninterrupted independence; and what the author terms “National Humiliation discourse,” its mirror image. Shane Strate examines the origins and consequences of National Humiliation discourse, showing how the modern Thai state has used the idea of national humiliation to sponsor a form of anti-Western nationalism. Unlike triumphalist Royal-Nationalist narratives, National Humiliation history depicts Thailand as a victim of Western imperialist bullying. Focusing on key themes such as extraterritoriality, trade imbalances, and territorial loss, National Humiliation history maintains that the West impeded Thailand’s development even while professing its support and cooperation. Although the state remains the hero in this narrative, it is a tragic heroism defined by suffering and foreign oppression.
Through his insightful analysis of state and media sources, Strate demonstrates how Thai politicians have deployed National Humiliation imagery in support of ethnic chauvinism and military expansion. The Lost Territories will be of particular interest to historians and political scientists for the light it sheds on many episodes of Thai foreign policy, including the contemporary dispute over Preah Vihear. The book’s analysis of the manipulation of historical memory will interest academics exploring similar phenomena worldwide.
The Buddhist Peace Movement in South Vietnam, 1964-1966
During the Vietnam War, Vietnamese Buddhist peace activists made extraordinary sacrifices—including self-immolation—to try to end the fighting. They hoped to establish a neutralist government that would broker peace with the Communists and expel the Americans. Robert J. Topmiller explores South Vietnamese attitudes toward the war, the insurgency, and U.S. intervention, and lays bare the dissension within the U.S. military. The Lotus Unleashed is one of the few studies to illuminate the impact of internal Vietnamese politics on U.S. decision-making and to examine the power of a nonviolent movement to confront a violent superpower.
This study describes the origins, function and role of secret societies in the Malay society. The Malay secret societies emerged in the northern Malay states of the west coast of the Malay peninsula between 1821 and the 1940s. These societies were the main avenue to solve various problems which resulted from socio-economic development and competition among the Malays. They reflected an early Malay mode of organization at a time when political parties and associations had yet to be formed. Some of these societies started as religious and welfare organizations. Later they deteriorated into criminal activities due to the failure of the existing leadership to control these tendencies. Just like the Chinese secret societies, members of the Malay secret societies were bound by an oath of secrecy which made detection by the police rather difficult.
Security, Trade and Society in 16th- and 17th-century Southeast Asia
A native of Bruges (now part of Belgium), Jacques de Coutre was a gem trader who spent nearly a decade in Southeast Asia in the early 17th century. In addition to a substantial autobiography written in Spanish and preserved in the National Library of Spain in Madrid, he wrote a series of memorials to the united crown of Spain and Portugal that contain recommendations designed to remedy the decline in the fortunes of the Iberian powers in Southeast Asia, particularly against the backdrop of early Dutch political and commercial penetration into the region. Translated into English for the first time, these materials provide a valuable first-hand account of the bigger issues confronting the early colonial powers in Southeast Asia, and deep insights into the societies de Coutre encountered in the territory that today makes up Singapore, Malaysia,Thailand and the Philippines.
How the Philippine State Brokers Labor to the World
"Here ... I have really lived." Jessie MacKinnon Hartzell arrived in Northern Thailand in 1912, the young wife of a recently ordained Presbyterian missionary. Thousands of miles lay between her and her grandparents' farm in Nova Scotia, where she had been born and raised. But over the next sixteen years, Thailand became her beloved new home. She was awed by its physical beauty--the great rivers, the orchid-studded hills--and became devoted to its people. Beginning as a nurse, she eventually directed a small hospital. There she discovered her talent for organization and hard work. She also found, to her grief, that her work separated her from her children. Mission to Siam casts unexpected light on colonialism, the Asia missions, and the convulsive changes that a newly united Thailand underwent in the early twentieth century. It is a significant contribution to the handful of published works that describe firsthand the experience of women missionaries. This is a heartfelt account by a strong, intelligent woman caught between what she owed her family and what she felt she owed herself: a calling, a career, and adventure. With a biographical essay by Joan Acocella and an introduction by Rosalind C. Morris.
Popular Music in Indonesia, 1997–2001
The Buddhist monk Buddhadasa Bhikku (1906-1993) injected fresh life into Thai Buddhism by exploring and teaching little known transcendent aspects of the religion. His investigations excited both monks and lay people, and gave rise to vigorous discussion in shops, temple and yards and newly founded Buddhist associations. While these discussions included serious exchanges on doctrine and practice, they also included jokes and light humour, criticisms of weak evidence for various positions, and rumours that Buddhadasa was a communist sympathizer. Some of this material was captured in Buddhist journals and in numerous "pocket books" aimed at a general audience. Departing from the classical method of studying Buddhism through philology, Tomomi Ito's account of Buddhadasa Bhikkhu draws on this popular literature and on detailed interviews with a very broad spectrum of the people involved in these exchanges. The result is a lively intellectual and social history of contemporary Thai Buddhism built around the life of an exceptional monk who captured the interest of Buddhists pursuing spiritual depth in the context of the ideologcial conflicts of the Cold War.