THAI SOCIAL STRUCTURE
In the Thai social system, the village is the unit. It was in former days, a self-contained one in its economy and needs. The people's habits and customs were based mainly o n agriculture and religion. Most villages had a Buddhist monastery and a shrine for a village deity. The monastery served their spiritual as well as the people's education. All arts, crafts and learning emanated from the monastery. From birth till death it centred round it. Its precincts were the meeting place for social g atherings on festive occasions. As to the village shrine it was used only occasionally in times of distress or on New Year's day when offerings were made. It had nothing to do with Buddhism. No doubt Buddhism softened and tamed animism in many of its cults. The above is only a fundamental and comparative statement which a student has to bear in mind when dealing with mod ern cultural problems. The social system, habits and customs as seen in modern times are superficial modifications of the fundamentals and in a comparative degree only.
In some outlying districts where there are retarded developments of culture due to lack of intercommunication and new ideas, the people are still in their primitive state, quite in contrast to the progress in the capital, towns and cities.
In these progressive parts "old times are changed, old manners gone" and a new type of cultures fills its place. This is a sign of progress but it must come gratdually. Adapt the old to the new but not in a revolutionary way. The new cultures have also their dangers with problems to be solved, because people take too much interest in politics. To adopt new cultures wholly unsuited to the needs which are peculiar to, and characteristic of each particular place is a danger. Culture ought to be varied with characteristics of its own in each locality and area, harmonizing, however, with the whole-a unity in diversity.
วันศุกร์ที่ 11 เมษายน พ.ศ. 2551
THAI SOCIAL STRUCTURE
THAI SOCIAL STRUCTURE
In the Thai social system, the village is the unit. It was in former days, a self-contained one in its economy and needs. The people's habits and customs were based mainly o n agriculture and religion. Most villages had a Buddhist monastery and a shrine for a village deity. The monastery served their spiritual as well as the people's education. All arts, crafts and learning emanated from the monastery. From birth till death it centred round it. Its precincts were the meeting place for social g atherings on festive occasions. As to the village shrine it was used only occasionally in times of distress or on New Year's day when offerings were made. It had nothing to do with Buddhism. No doubt Buddhism softened and tamed animism in many of its cults. The above is only a fundamental and comparative statement which a student has to bear in mind when dealing with mod ern cultural problems. The social system, habits and customs as seen in modern times are superficial modifications of the fundamentals and in a comparative degree only.
In some outlying districts where there are retarded developments of culture due to lack of intercommunication and new ideas, the people are still in their primitive state, quite in contrast to the progress in the capital, towns and cities.
In these progressive parts "old times are changed, old manners gone" and a new type of cultures fills its place. This is a sign of progress but it must come gratdually. Adapt the old to the new but not in a revolutionary way. The new cultures have also their dangers with problems to be solved, because people take too much interest in politics. To adopt new cultures wholly unsuited to the needs which are peculiar to, and characteristic of each particular place is a danger. Culture ought to be varied with characteristics of its own in each locality and area, harmonizing, however, with the whole-a unity in diversity.
In the Thai social system, the village is the unit. It was in former days, a self-contained one in its economy and needs. The people's habits and customs were based mainly o n agriculture and religion. Most villages had a Buddhist monastery and a shrine for a village deity. The monastery served their spiritual as well as the people's education. All arts, crafts and learning emanated from the monastery. From birth till death it centred round it. Its precincts were the meeting place for social g atherings on festive occasions. As to the village shrine it was used only occasionally in times of distress or on New Year's day when offerings were made. It had nothing to do with Buddhism. No doubt Buddhism softened and tamed animism in many of its cults. The above is only a fundamental and comparative statement which a student has to bear in mind when dealing with mod ern cultural problems. The social system, habits and customs as seen in modern times are superficial modifications of the fundamentals and in a comparative degree only.
In some outlying districts where there are retarded developments of culture due to lack of intercommunication and new ideas, the people are still in their primitive state, quite in contrast to the progress in the capital, towns and cities.
In these progressive parts "old times are changed, old manners gone" and a new type of cultures fills its place. This is a sign of progress but it must come gratdually. Adapt the old to the new but not in a revolutionary way. The new cultures have also their dangers with problems to be solved, because people take too much interest in politics. To adopt new cultures wholly unsuited to the needs which are peculiar to, and characteristic of each particular place is a danger. Culture ought to be varied with characteristics of its own in each locality and area, harmonizing, however, with the whole-a unity in diversity.
Uthai Thani
Uthai Thani is a province abundant in natural resources, such as forests and wildlife. “Huai Kha Khaeng Wildlife Reserve” here was proclaimed a Nautral World Heritage Site on 13 December 1991. The reserve has jungles, forests, plains, many streams, and most importantly, a number of rare and endangered animals.Due to the verdant nature of the area, Uthai Thani is a province with unspoiled natural tourist destinations that are of interest to tourist everywhere.
Furthermore, visitors can see the different lifestyles of locals, such as the life of raft residents on Sakae Krang River, a waterway that aided the birth of the province and which has been a lifeline for its people since ancient times. It is also where provincial trading has flourished. Life revolving around the river eventually grew from a community into the major province that it is today.
The most striking indication of the bond between the people and the river since the old days is that in 1906, when King Rama V visited northern provinces and stayed in Sakae Krang village, the monk Phra Khru Uthai Tham Nithet (Chan) built 2 twin rafts to receive the king. This clearly showed the importance of the river and the lifestyle of the people living off it in that period.In addition, at the end of the Buddhist Lent, Buddhists from all directions congregate in the province for a major merit-making tradition called Tak Bat Thewo at the foot of Khao Sakae Krang at Wat Sangkat Rattana Khiri. This festival has been held in Uthai Thani since ancient times.
Uthai Thani is located in the lower part of northern Thailand. Most of the province consists of forests and high mountains. It has a total area of 6,730 square kilometres. It is divided in to 8 Amphoe (districts), as follows: Amphoe Muang Uthai ThaniAmphoe Lan Sak 58 kms. from the city Amphoe Nong Kha Yang 11 kms. from the cityAmphoe Nong Chang 21 kms. from the cityAmphoe Thap Than 16 kms. from the cityAmphoe Ban Rai 79 kms. from the cityAmphoe Sawang Arom 30 kms. from the cityAmphoe Huai Khot 51 kms. from the cityBoundary
North borders Amphoe Phayuha Khiri, Amphoe Krok Phra and Amphoe Lat Yao of Nakhon Sawan.South borders Amphoe Wat Sing and Amphoe Han Kha of Chai Nat and Amphoe Doem Bang Nang Buat of Suphan Buri.East borders Amphoe Phayuha Khiri of Nakhon Sawan and Amphoe Manorom of Chai Nat. The Chao Phraya River divides the provinces.West borders Amphoe Um Phang of Tak and Amphoe Sangkhla Buri and Amphoe Si Sawat of Kanchanaburi.
Distances from Amphoe Muang to nearby provinces
Chai Nat 42 kms. Nakhon Sawan 50 kms. Lop Buri 111 kms.
Furthermore, visitors can see the different lifestyles of locals, such as the life of raft residents on Sakae Krang River, a waterway that aided the birth of the province and which has been a lifeline for its people since ancient times. It is also where provincial trading has flourished. Life revolving around the river eventually grew from a community into the major province that it is today.
The most striking indication of the bond between the people and the river since the old days is that in 1906, when King Rama V visited northern provinces and stayed in Sakae Krang village, the monk Phra Khru Uthai Tham Nithet (Chan) built 2 twin rafts to receive the king. This clearly showed the importance of the river and the lifestyle of the people living off it in that period.In addition, at the end of the Buddhist Lent, Buddhists from all directions congregate in the province for a major merit-making tradition called Tak Bat Thewo at the foot of Khao Sakae Krang at Wat Sangkat Rattana Khiri. This festival has been held in Uthai Thani since ancient times.
Uthai Thani is located in the lower part of northern Thailand. Most of the province consists of forests and high mountains. It has a total area of 6,730 square kilometres. It is divided in to 8 Amphoe (districts), as follows: Amphoe Muang Uthai ThaniAmphoe Lan Sak 58 kms. from the city Amphoe Nong Kha Yang 11 kms. from the cityAmphoe Nong Chang 21 kms. from the cityAmphoe Thap Than 16 kms. from the cityAmphoe Ban Rai 79 kms. from the cityAmphoe Sawang Arom 30 kms. from the cityAmphoe Huai Khot 51 kms. from the cityBoundary
North borders Amphoe Phayuha Khiri, Amphoe Krok Phra and Amphoe Lat Yao of Nakhon Sawan.South borders Amphoe Wat Sing and Amphoe Han Kha of Chai Nat and Amphoe Doem Bang Nang Buat of Suphan Buri.East borders Amphoe Phayuha Khiri of Nakhon Sawan and Amphoe Manorom of Chai Nat. The Chao Phraya River divides the provinces.West borders Amphoe Um Phang of Tak and Amphoe Sangkhla Buri and Amphoe Si Sawat of Kanchanaburi.
Distances from Amphoe Muang to nearby provinces
Chai Nat 42 kms. Nakhon Sawan 50 kms. Lop Buri 111 kms.
HITSTORY
HISTORY
Throughout its 800-year history, Thailand can boast the distinction of being the only country in Southeast Asia never to have been colonized. Its history is divided into five major periods
Nanchao Period (650-1250 A.D.) The Thai people founded their kingdom in the southern part of China, which is Yunnan, Kwangsi and Canton today. A great number of people migrated south as far as the Chao Phraya Basin and settled down over the Central Plain under the sovereignty of the Khmer Empire, whose culture they probably accepted. The Thai people founded their independent state of Sukhothai around 1238 A.D., which marks the beginning of the Sukhothai Period
Sukhothai Period (1238-1378 A.D.) Thais began to emerge as a dominant force in the region in the13th century, gradually asserting independence from existing Khmer and Mon kingdoms. Called by its rulers "the dawn of happiness", this is often considered the golden era of Thai history, an ideal Thai state in a land of plenty governed by paternal and benevolent kings, the most famous of whom was King Ramkamhaeng the Great. However in 1350, the mightier state of Ayutthaya exerted its influence over Sukhothai.
Ayutthaya Period (1350-1767) The Ayutthaya kings adopted Khmer cultural influences from the very beginning. No longer the paternal and accessible rulers that the kings of Sukhothai had been, Ayutthaya's sovereigns were absolute monarchs and assumed the title devaraja (god-king). The early part of this period saw Ayutthaya extend its sovereignty over neighboring Thai principalities and come into conflict with its neighbours, During the 17th century, Siam started diplomatic and commercial relations with western countries. In 1767, a Burmese invasion succeeded in capturing Ayutthaya. Despite their overwhelming victory, the Burmese did not retain control of Siam for long. A young general named Phya Taksin and his followers broke through the Burmese and escaped to Chantaburi. Seven months after the fall of Ayutthaya, he and his forces sailed back to the capital and expelled the Burmese occupation garrison.
Thon Buri Period (1767-1772) General Taksin, as he is popularly known, decided to transfer the capital from Ayutthaya to a site nearer to the sea which would facilitate foreign trade, ensure the procurement of arms, and make defense and withdrawal easier in case of a renewed Burmese attack. He established his new capital at Thon Buri on the west bank of the Chao Phraya River. The rule of Taksin was not an easy one. The lack of central authority since the fall of Ayutthaya led to the rapid disintegration of the kingdom, and Taksin's reign was spent reuniting the provinces.
Rattanakosin Period (1782 - the Present) After Taksin's death, General Chakri became the first king of the Chakri Dynasty, Rama I, ruling from 1782 to 1809. His first action as king was to transfer the royal capital across the river from Thon Buri to Bangkok and build the Grand Palace. Rama II (1809-1824) continued the restoration begun by his predecessor. King Nang Klao, Rama III (1824-1851) reopened relations with Western nations and developed trade with China. King Mongkut, Rama IV, (1851-1868) of "The King and I" concluded treaties with European countries, avoided colonialization and established modern Thailand. He made many social and economic reforms during his reign.
King Chulalongkorn, Rama V (1869-1910) continued his father's tradition of reform, abolishing slavery and improving the public welfare and administrative system. Compulsory education and other educational reforms were introduced by King Vajiravudh, Rama VI (1910-1925). During the reign of King Prajadhipok, (1925-1935), Thailand changed from an absolute monarchy to a constitutional monarchy. The king abdicated in 1933 and was succeeded by his nephew, King Ananda Mahidol (1935-1946). The country's name was changed from Siam to Thailand with the advent of a democratic government in 1939. Our present monarch, King Bhumibol Adulyadej, is King Rama IX of the Chakri Dynasty.
Throughout its 800-year history, Thailand can boast the distinction of being the only country in Southeast Asia never to have been colonized. Its history is divided into five major periods
Nanchao Period (650-1250 A.D.) The Thai people founded their kingdom in the southern part of China, which is Yunnan, Kwangsi and Canton today. A great number of people migrated south as far as the Chao Phraya Basin and settled down over the Central Plain under the sovereignty of the Khmer Empire, whose culture they probably accepted. The Thai people founded their independent state of Sukhothai around 1238 A.D., which marks the beginning of the Sukhothai Period
Sukhothai Period (1238-1378 A.D.) Thais began to emerge as a dominant force in the region in the13th century, gradually asserting independence from existing Khmer and Mon kingdoms. Called by its rulers "the dawn of happiness", this is often considered the golden era of Thai history, an ideal Thai state in a land of plenty governed by paternal and benevolent kings, the most famous of whom was King Ramkamhaeng the Great. However in 1350, the mightier state of Ayutthaya exerted its influence over Sukhothai.
Ayutthaya Period (1350-1767) The Ayutthaya kings adopted Khmer cultural influences from the very beginning. No longer the paternal and accessible rulers that the kings of Sukhothai had been, Ayutthaya's sovereigns were absolute monarchs and assumed the title devaraja (god-king). The early part of this period saw Ayutthaya extend its sovereignty over neighboring Thai principalities and come into conflict with its neighbours, During the 17th century, Siam started diplomatic and commercial relations with western countries. In 1767, a Burmese invasion succeeded in capturing Ayutthaya. Despite their overwhelming victory, the Burmese did not retain control of Siam for long. A young general named Phya Taksin and his followers broke through the Burmese and escaped to Chantaburi. Seven months after the fall of Ayutthaya, he and his forces sailed back to the capital and expelled the Burmese occupation garrison.
Thon Buri Period (1767-1772) General Taksin, as he is popularly known, decided to transfer the capital from Ayutthaya to a site nearer to the sea which would facilitate foreign trade, ensure the procurement of arms, and make defense and withdrawal easier in case of a renewed Burmese attack. He established his new capital at Thon Buri on the west bank of the Chao Phraya River. The rule of Taksin was not an easy one. The lack of central authority since the fall of Ayutthaya led to the rapid disintegration of the kingdom, and Taksin's reign was spent reuniting the provinces.
Rattanakosin Period (1782 - the Present) After Taksin's death, General Chakri became the first king of the Chakri Dynasty, Rama I, ruling from 1782 to 1809. His first action as king was to transfer the royal capital across the river from Thon Buri to Bangkok and build the Grand Palace. Rama II (1809-1824) continued the restoration begun by his predecessor. King Nang Klao, Rama III (1824-1851) reopened relations with Western nations and developed trade with China. King Mongkut, Rama IV, (1851-1868) of "The King and I" concluded treaties with European countries, avoided colonialization and established modern Thailand. He made many social and economic reforms during his reign.
King Chulalongkorn, Rama V (1869-1910) continued his father's tradition of reform, abolishing slavery and improving the public welfare and administrative system. Compulsory education and other educational reforms were introduced by King Vajiravudh, Rama VI (1910-1925). During the reign of King Prajadhipok, (1925-1935), Thailand changed from an absolute monarchy to a constitutional monarchy. The king abdicated in 1933 and was succeeded by his nephew, King Ananda Mahidol (1935-1946). The country's name was changed from Siam to Thailand with the advent of a democratic government in 1939. Our present monarch, King Bhumibol Adulyadej, is King Rama IX of the Chakri Dynasty.
THAI
THAI
The earliest mention of the Thai, as a nation in south China call NAN-JOA, comes from Chinese records dating back to the sixth century BCE. These early Thai emanated out of the Yunnan region and dispersed into the general area of what is today Thailand. These Thai peoples arrived in various waves and displaced the earlier native Mon and Khmer populations as they settled the region with a large group settling in Thailand during the Sung period of China roughly around 960 CE. The related Lao people split off from the early Tai-Kadai peoples and moved into Southeast Asia, mainly Laos, while another kindred people, the Shan, made their way into Myanmar.
The founding of the Sukhothai kingdom culminated in the emergence of the first Thai nation-state founded in 1238. Various conflicts in the Chinese-dominated region of Nanchao facilitated increased migration of the Thai, especially mercenaries fleeing from the Mongol conquest of China, and helped establish the Thai as a regional power. Successful wars with the Mon helped to establish the kingdom of Lan Na as the Thai increased their hold in Southeast Asia. The early Thai brought their Buddhist and Chinese traditions, but also assimilated much of the native Khmer and Mon culture of Southeast Asia. (See Thai Chinese for more details)
A new city-state known as Ayutthaya, named after the Indian city of Ayodhya, was founded by Ramathibodi (a descendant of Chiang Mai) and emerged as the center of the growing Thai Empire starting in 1350. Inspired by the then Hindu-based Khmer Empire (Cambodia), the Ayutthaya Empire's continued conquests led to more Thai settlements as the Khmer Empire weakened after their defeat at Angkor in 1444. During this period, the Thai developed a feudal system as various vassal states paid homage to the Thai kings. Even as Thai power expanded at the expense of the Mon and Khmer, the Thai Ayutthaya faced setbacks at the hands of the Malay at Malacca and were checked by the Toungoo of Burma.
Though sporadic wars continued with the Burmese and other neighbors, Chinese wars with Burma and European intervention elsewhere in Southeast Asia allowed the Thai to develop an independent course by trading with the Europeans as well as playing the major powers against each other in order to remain independent. The Chakkri dynasty under Rama I held the Burmese at bay, while Rama II and Rama III helped to shape much of Thai society, but also led to Thai setbacks as the Europeans moved into areas surrounding modern Thailand and curtailed any claims the Thai had over Cambodia, in dispute with Burma and Vietnam. The Thai learned from European traders and diplomats, while maintaining an independent course. Chinese, Malay, and British influences helped to further shape the Thai people who often assimilated foreign ideas, but managed to preserve much of their culture and resisted the European colonization that engulfed their neighbors.Thailand is also the only country that was not colonized in Southeastern Asia area in the early history
The earliest mention of the Thai, as a nation in south China call NAN-JOA, comes from Chinese records dating back to the sixth century BCE. These early Thai emanated out of the Yunnan region and dispersed into the general area of what is today Thailand. These Thai peoples arrived in various waves and displaced the earlier native Mon and Khmer populations as they settled the region with a large group settling in Thailand during the Sung period of China roughly around 960 CE. The related Lao people split off from the early Tai-Kadai peoples and moved into Southeast Asia, mainly Laos, while another kindred people, the Shan, made their way into Myanmar.
The founding of the Sukhothai kingdom culminated in the emergence of the first Thai nation-state founded in 1238. Various conflicts in the Chinese-dominated region of Nanchao facilitated increased migration of the Thai, especially mercenaries fleeing from the Mongol conquest of China, and helped establish the Thai as a regional power. Successful wars with the Mon helped to establish the kingdom of Lan Na as the Thai increased their hold in Southeast Asia. The early Thai brought their Buddhist and Chinese traditions, but also assimilated much of the native Khmer and Mon culture of Southeast Asia. (See Thai Chinese for more details)
A new city-state known as Ayutthaya, named after the Indian city of Ayodhya, was founded by Ramathibodi (a descendant of Chiang Mai) and emerged as the center of the growing Thai Empire starting in 1350. Inspired by the then Hindu-based Khmer Empire (Cambodia), the Ayutthaya Empire's continued conquests led to more Thai settlements as the Khmer Empire weakened after their defeat at Angkor in 1444. During this period, the Thai developed a feudal system as various vassal states paid homage to the Thai kings. Even as Thai power expanded at the expense of the Mon and Khmer, the Thai Ayutthaya faced setbacks at the hands of the Malay at Malacca and were checked by the Toungoo of Burma.
Though sporadic wars continued with the Burmese and other neighbors, Chinese wars with Burma and European intervention elsewhere in Southeast Asia allowed the Thai to develop an independent course by trading with the Europeans as well as playing the major powers against each other in order to remain independent. The Chakkri dynasty under Rama I held the Burmese at bay, while Rama II and Rama III helped to shape much of Thai society, but also led to Thai setbacks as the Europeans moved into areas surrounding modern Thailand and curtailed any claims the Thai had over Cambodia, in dispute with Burma and Vietnam. The Thai learned from European traders and diplomats, while maintaining an independent course. Chinese, Malay, and British influences helped to further shape the Thai people who often assimilated foreign ideas, but managed to preserve much of their culture and resisted the European colonization that engulfed their neighbors.Thailand is also the only country that was not colonized in Southeastern Asia area in the early history
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