A good response, so I’ll just make one more reply.
A good deal of my contempt for NGOs relates to my having observed their actions in Thailand. It’s an endless source of amusement to me that NGOs tend to cluster (in the Thai case) in the most interesting and pleasant parts of the country, as opposed to the poorest. I doubt (e.g.) Roi Et is full of Ivy League resume padders (sorry :)). Chiangmai certainly is. Funny that.
However, I unreservedly accept your excellent point that in the case of the Burmese Junta, NGOs are one of the few forlorn hopes for the populace. So I had best be internally consistent and apply the dictum that one’s enemy’s enemy is a friend. To the extent that NGO workers do their bit to alleviate the tyranny of this truly vile regime, more power to them!
And if multidisciplinary cross border rat trade research helps in this, more power to it too! 🙂
“… and the present ragbag of unpleasant SE Asian Governments come nowhere near this level of regimented, *organised* evil.”
Really? The thing is, I think that one could easily argue that the tatmadaw/SPDC holding power currently in Myanmar gets up to those levels you are describing [just type the country’s name(s) into Google News and you can read about this week’s Stalinism-like show trial in Yangon].
In my comments, I was trying to interject some Burma content into the debate as the article was referring to NM’s previously published pieces on the rat/bamboo explosion in Chin state / Northeastern India that began last year. I am not claiming to understand the Vietnam/Cambodia rat trade and I have no knowledge about Indian/Chinese traders there.
And by the way, good response on the ol’ racist equation, but if I’m to agree with you about name-calling, then I think its just as saddening a state of affairs to blanket criticize all NGO/UN workers/academics as “CV-Padders” scheming up new ways to waste your tax dollars.
And you are dead-on about NGOs acting by-the-book of the country they are working in. This is especially so in Myanmar (see: my recent article here and Nang Gor’s discussion here here ) where any NGO acting outside the lines would be swiftly booted out of country. Many NGOs ‘humanitarian’ (however that is defined) mandate takes precedence over the creative market solutions that you have mentioned. Which is exactly why I think that Nicholas Farrely’s suggestion is intriguing: enlarging market knowledge about a potential export, building capacities of locals to engage in trade – these are all programs that I could see easily being accepted by the reigning forces in Myanmar.
Too much in your comment I might be tempted to comment on or untangle. So, just one thing:
“most nations have similar state ideologies”
As a German, I might well have missed the existence of an official elite state ideology designed to subjugate the citizens in my country and create “national unity” based on Establishment norms. This certainly appplies to its democratic part, although I assume that things were much different in the former communist part of Germany (as it equally certainly was in the preceding Nazi regime).
Being obliged to respect the constitution and the democratic rules of the game certainly is not the same as “NRM.”
P.S.: I “singled out Thailand,” because this is a text on Thailand (this simple logic also applies to the other five points mentioned, although there are some very brief comparative references).
“And if the free market is the solution to famine, then can you please explain Ethiopia, North Korea, or China during the Cultural Revolution?”
Que?
I think you mean the Great Leap Forward, but anyway:
Obviously none of the above had anything whatsoever to do with free markets. They were self-induced.
If your point is that there is nothing the free market can do about famine caused by vicious Stalinist/Maoist left wing regimes which do not permit free markets, then you have a point, of sorts.
But to say that there is no free market in basic food stuffs and consumer items in any of the countries the *article* talks about at the present time is silly… Laws are there to be broken and just about anything can go anywhere for the right price (often not all that much). Supply/demand always finds a way – except in the most Stalinist or Maoist of states… and the present ragbag of unpleasant SE Asian Governments come nowhere near this level of regimented, *organised* evil.
Of course the average NGO worker wouldn’t know a great deal about subverting the local customs or business regulations, because NGOs tend to do those kind of things by the local book – largely because they need to keep their noses squeaky clean as far as the nitty gritty goes, so can’t be used against them if they offend someone powerful. Plus, it’s all Other People’s Money anyway, so why not?
It’s a strange state of affairs when it becomes impossible to state obvious apparent truths without being called ‘racist’ or having the shade of late great fraud Said brought down upon one’s head. I cannot imagine that anyone could live for any length of time in SE Asia and *not* come to the conclusion that if there’s a way to get the money / good through, some local Chinese or Indian businessman has not figured it out already. Increasingly one might add Koreans to the list. Japanese tend to do well at the mega corporation level… e.g. certain companies have had the right Thai families in their pockets for two generations now. However, it’s rare to find individual Japanese entrepreneurs on the ground in other countries – Japanese are just too Company Oriented still. However, when one does find one, can be sure he/she is a very interesting character.
I understand that observations such at the above can never be published in journals for a variety of reasons… but nevertheless they happen to be true. Certainly not inconveniently true for me. Just true. Part of the fascinating world we inhabit. Can’t quite understand why anyone would have a problem with this.
Anyway, that’s all I have to say on this topic. Back to rats, Folks!
Woah there, my crabby capitalist friend. Where in this glorious free market utopia (which just so happens to border on racism and neo-Orientalism) is there room for the market controls, state restrictions, and closed borders that exist in the ‘real world’ you claim to represent?
Unfortunately, the situation in Myanmar is slightly more nuanced than your assumption that if “on-the-ground Chinese or Indian traders have not figured out a way to make the rat trade work, it’s just not profitable.” In Chin state, Myanmar, there isn’t exactly a hopping international trade industry, and the government doesn’t exactly tend to let many foreign traders in areas of ‘unrest’. And if the free market is the solution to famine, then can you please explain Ethiopia, North Korea, or China during the Cultural Revolution?
Yes – famines are typically caused by misguided and deluded top-down state policies. So when those policies are still in place (as they are in Myanmar), the solution is not as simple as some Chicago School free-hand-of-the-market-solves-everything equation.
Contrary to your anti-NGO posturing, I think that Nicholas’ suggestion is quite intriguing, and might be of interest to an organization like the World Food Programme, who are probably the largest ‘trader’ of food (as well as providor of food aid) in Chin state currently, and actively seeking out livelihood projects to provide those suffering from famine a source of minimal agency in deciding their own fates. Unfortunately, in the real world, sometimes authoritarian regimes mean that UN Agencies need to provide solutions so that people do not die of hunger.
Regarding readers’ suggestions about logistics issues: If on-the-ground Chinese or Indian traders have not figured out a way to make the rat trade work, it’s just not profitable. Anyone not blinded by PC knows that these guys will find a way through *anything* to make a dollar if it can in fact be done. The notion that academic / NGO type readers of this site might have some panoptic epiphany which squares the circle (in the real world, no less!) where traders of said ethnicities have not is laughable.
But I’ll bet that somwhere in whatever the Cambodian equivalent of Joma Cafe is, an NGO CV-Padder is thinking to him/herself ‘Free Range Rats!’ and is doodling up a branding/marketing plan involving my tax dollars.
My schoolmates and I were required to recite the Pledge of Allegiance each morning in white shirts and the children who wore scout or crossing guard uniforms had special rights. The Pledge of Allegiance included references to God and religion and was very nationalistic and dogmatic.
I don’t think this is quite the same thing as in Thailand. Some phrases of the Pledge are more like fossils – the results of path-dependence rather than a statement about the highly ideological nature of the American “creed” (if there even is such a thing that can be termed as such anymore). Just because dollar bills still say “In God We Trust” doesn’t convert every sale into an economic act. Political life in the US and almost every developed democracy is overwhelmingly secular (this doesn’t preclude people from being religious outside the public sphere though), and ideological differences are not religiously driven (neo-conservatism for example is a distinctly secular political movement – the movement may support some conservatives social policies, but the intellectual rationales behind it are secular; neocons include Christians, Jews and atheists).
In a similar vein, the Confucian based paternalistic government of Singapore or the Leftist-Humanistic bias in Sweden’s government also control the thinking and behavior of its subjects.
Labeling Singapore’s regime as “Confucian” was a brilliant propaganda tactic by Lee Kuan Yew. Lee isn’t a Confucian, he’s essentially a latter-day Victorian. He grew up in an English-speaking Straits Chinese household, his political rhetoric up until S’pore achieved full independence (and he assumed full control) was entirely couched in the language and ideology of English liberalism. It was only ex post that he opportunistically developed his theme of “Asian Values” to legitimize his rule.
But back to the subject at hand. There’s something about those nightly news reports at 8:30 that I have always felts insults my intelligence that I haven’t seen anywhere else. Partly as a result, most Thais aren’t aware that the reigning ideology isn’t something that has existed from the time of King Ramkamhaeng, or even since Rama V. It was carefully crafted as as part of the Cold War propaganda campaign in the 1950s and the 1960s, with the support of certain outside powers. Much of what is celebrated today as the essence of Thai identity is really just the product of invented traditions. Of course, invented traditions aren’t unique to Thailand. The US holiday of Thanksgiving is a western example of an invented tradition. But the difference is that nobody was ever thrown into jail because of their refusal to follow the tradition of eating turkey at Thanksgiving.
And perhaps the Divine Beings and their Poo-Yai Hangers-On should pull their head out of their arse before the country descends into anarchy. I’ve heard enough of this ‘born to rule’ crap to last a complete lifetime. When it comes to putting their supposed wisdom into real action, they are just as inept as the rest of us. (I would also level exactly the same criticism at the self-proclaimed heir apparent Thaksin Shinawatra. As a President, he would almost certainly be just more of the same old arrogant & elitist BS that has sucked this country dry for decades.)
Stephan #14 – in fact, the ‘authorial we’ (auctoris) is rarely used these days in English, except in expressions such as ‘we may safely assume that…,’ where the writer or speaker is including the audience in an opinion or interpretation of something. The ‘royal we’ is hardly used at all now by Q.E.II – only in the most formal of documents or speeches – & it’s generally regarded as quaint. Your own nosistic tendency is irritating, especially since it’s coupled with a whole lot of dogmatic-seeming pronouncements, apparently aimed at putting down other posters with your rather thin understanding of history & culture. (e.g., your post #4:”in a democracy, if you don’t like a law, you’ll get a majority of lawmakers and change it. no other way…”; and “the convict could apply for a royal pardon, but obviously hasn’t done so yet. why not?” Both of these statements show a lack of knowledge of the context, & are offered in a patronising & dogmatic way.)
In another thread on LM (about Harry N), you succeeded in making the discussion all about yourself & your own beliefs (or “believes,” as you would say), including that he deserved to be manacled, imprisoned, and thoroughly punished. I think it’s pretty well established, & understood by contributors to NM, that the Thais love their king, & do take offence when he is insulted. That is not what is under discussion here. It’s the abusive use of an archaic law, by people who seem to have ‘ulterior motives.’
Other Posters – Can we please get back to Kh Suwitcha, & the peculiarities of Thai law & legal manoeuvring (e.g. the move by the Prosecutor to delay the possibility of a request for a pardon; the tactic of keeping the accused in prison until they plead guilty; the agendas of LM accusers).
“BANGKOK, May 18 (Xinhua) — A group of the Thai anti-government protestors or the red-shirted people Monday submitted a letter to a representative official of the Parliament, demanding the Parliament to include their version of the charter draft for deliberation.
The group, which consisted of around 300 red-shirted people, said in the letter their version of the charter draft together with signatures of Thais has been proposed to the Parliament since September 2008, however, the Parliament has not yet taken the charter draft to deliberate. “
I found this article a bit long winded and complicated but as someone who is trying to find a reason for Thailands recent unrest many of the points mention were interesting and educational. I agree with tigger who says that the Lese Majeste laws are used by the elite to control, but i had no idea that other contries have similar rules, maybe this is because they are not used as much as they are or have been in Thailand.
Thanks for posting this and i shall read it all again and hopefully understand a bit more each time i do.
Well done Nick, Torng & I are glad to see you are still in Thailand & so involved in the local politics. We have a lot to catch up on, email us via [email protected]
This is an interesting and thought provoking article. I also agree that Thailand’s "Nation, Religion, Monarchy” trinity seems to be an official state ideology. However, I think the author has singled out Thailand in this regard when, in fact, most nations have similar state ideologies. Even the ideas of liberty democracy and pluralism are cultural preferences and only seem superior, to say, for example, Confucianism, based ion our cultural preferences.
For example, as a child in the USA, my classmates and I learned that pluralistic democratic ideals were our creed. My schoolmates and I were required to recite the Pledge of Allegiance each morning in white shirts and the children who wore scout or crossing guard uniforms had special rights. The Pledge of Allegiance included references to God and religion and was very nationalistic and dogmatic.
I consider that the concepts of Egalitarianism and Democracy and Monotheistic comprise a secular ideology in the West as much as the Monarchy-Buddhist ideology of Thailand. In a similar vein, the Confucian based paternalistic government of Singapore or the Leftist-Humanistic bias in Sweden’s government also control the thinking and behavior of its subjects.
However, I disagree that the Lese Majeste laws are not representative of a desire by the elite to control. Thailand is not the only nation that has Lese Majeste laws and the purpose of these laws is purely practical and reasonable. The Royal Family could choose to privately hire Thai attorneys to file court cases under Thailand severe defamation laws. However, the Thai government chooses to defamation cases on behalf of the Royal Family. The reason is that the Monarchy is a symbolic representative of the nation.
When people attack the monarchy, they are normally attacking the monarchy in its official capacity and the attack would not likely have come about if the royal family members were not symbolic representatives of the nation. Accordingly, it is not fair that the Royal Family be charged with privately filing legal cases against persons who defame them when that defamation came about as a result of the their official status.
Book focuses on three local CEOs and their strategies for success and adaptability in a volatile business environment
By: ANCHALEE KONGRUT
Published: 18/05/2009 at 12:00 AM
Newspaper section: Outlook
First and foremost, this book with an unusually riveting title has nothing to do with mysterious body swapping. Nor is it about spiritual or physical transcendence in any form.
CEO: Body Swap (CEO: Salab Rarng) Nongnart Srisakul Harnvilai Amarin Printing and Publishing, 249 pp, 220 baht ISBN: 978-9748132563
Penned by Nongnart Srisakul Harnvilai, a business editor of Krungthep Turakit daily, CEO: Body Swap is business how-to – and more. Being in charge of the ‘Sufficiency Biz’ column at her newspaper, Nongnart says she has always had faith in the philosophy of a “sufficiency economy”, popularised by His Majesty King Bhumibol Adulyadej, especially since the economic meltdown over a decade ago. Her latest book is thus a practical exploration of the avant-garde business model.
“I always believe in sretthakit porpieng (sufficiency economy),” Nongnart explained.
“I believe this economic philosophy perfectly matches our local businesses. I want to write a book that can make people see that sretthakit porpieng can be applied to any kind of operation and, moreover, can make them grow in a more sustainable way.”
The book focuses on three young executives who have been applying this so-called “sufficiency economy” to their respective companies. Choak Bulakul is the group managing director and CEO of Farm Chokchai. Varisorn Rakphan is the hotelier and owner of Chumphon Cabana Resort and Diving Centre. Last but not least, Jongsarid Cunvong is the general manager of the Chul Cunvong Farm Co.
Like all businessmen, the trio, all in their late thirties, want to make a profit. What sets them apart from most others, however, is their sense of moderation, rationality and concern for society.
Despite the fact that all three are engaged in family-owned and -run businesses, they have demonstrated remarkable professionalism during critical times. In the aftermath of the tom yum goong crisis, Choak had to scuttle for a means to relieve his family’s massive accumulated debt, worth 400 million baht. In turn, Varisorn found himself strapped with an estimated 300 million bath debt.
Although comparatively free from family debt, Jongsarid likewise was tasked with the mission of renewing the seven-decades-old Kamnan Chul farming enterprise in the hilly terrain of Phetchabun province. How to make a once household name continue to cater to the younger generation is as challenging an endeavour as ever.
Nongnart Srisakul Harnvilai.
The creativity and business acumen of these men are second to none. Through the introduction of a sufficiency economy and other organisational reforms, they have managed to turn their businesses around. Choak’s Chokchai Farm at Pak Chong has become a delightful all-in-one eco-farm tour featuring its Umm milk and other dairy products. Varisorn’s Chumphon Cabana Resort is the country’s showcase of how to run an “organic hotel”. Jongsarid’s Kamnan Chul Farm is now a must-stop farm and shopping centre for visitors to the beautiful Khao Khor area.
Besides the typical issue of expansion, all three also put an emphasis on when to “stop”, to stay away from the insatiable “illusion of growth” and win the hearts of their own employees.
Instead of interview transcripts, Nongnart came up with a dare-to-change assignment for her three subjects. They were asked to visit one of the trio’s businesses, spend two days learning the ins and outs, and finally propose business development plans for the company they have visited.
In effect, Choak has to switch from his cowboy hat to play a hotelier on the southern island, leaving his Chokchai Farm in Jongsarid’s hands. Meanwhile, Varisorn has to take a break from the sea and sandy beach to rack up new business plans for Jongsarid’s Chul Cunvong Farm Co in mountainous Phetchabun. What has each discovered? Are the proposed plans really and sufficiently feasible?
The book also provides substantial historical background on each of the three companies and, in particular, how the sufficiency economy model has enabled the Chokchai Farm and the Chumphon Cabana resort to escape the financial woes of 1997. There is also a nice story of how Jongsarid of the Kamnan Chul Farm has set up a special “PO Box” as a way to communicate between him and thousands of his staff. Such tales show there is a human side to business as well.
Nongnart’s writing style is simple and with a conversational slant that engagingly allows readers to imagine hearing these executives’ trains of thought.
Some readers may dismiss the stories as unique cases that cannot be emulated elsewhere. Sceptics may wonder if certain details are too good to be true. At any rate, CEO: Body Swap does offer plenty of business lessons and actual life lessons too. Recalling his difficult times of years ago, Varisorn notes: “Am I angry at those bankers and creditors who were after me at the time? Not any more. They had to do their job [in trying to make me repay my debts]. The 1997 crisis has taught me the harsh, ruthless nature of debt settlement. But now I consider those people as the guardian angels who came down just to test whether or not I could handle the situation.”
And if anyone still feels puzzled about this sufficiency economy idea, just read Choak’s words: “I think the philosophy of Sufficient Economy is liveability … not excessive wealth or how to outperform the gains of last year. Sufficiency Economy is a concept that will enable you to live in all situations, particularly during economic crisis. If any company can survive it, I think they are already practitioners of sufficiency economy – in one form or another.”
For those who can read Thai, see Nidhi Aeosriwong’s column in Matichon, May 18, 2009. It adds to the ideological issues raised in the text above. The link is
@michael #12
who are you?
answer this ‘rhetorical question’ for yourself, don’t bother us.
‘WE’ in english can be interpreted as 1st pers plural (eg a ‘couple’)
as ‘pluralis modestiae’ or ‘pluralis auctoris’.
choose which one you prefer.
we are always happy if people are eager to learn.
can you please quote just one
“egotistical, obsessive and usually misinformed idea”
or refrain from your personal attacks, please….
“great minds discuss ideas, average minds discuss events,
small minds discuss people” (eleanore roosevelt)
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Making money from a rat export boom?
A good response, so I’ll just make one more reply.
A good deal of my contempt for NGOs relates to my having observed their actions in Thailand. It’s an endless source of amusement to me that NGOs tend to cluster (in the Thai case) in the most interesting and pleasant parts of the country, as opposed to the poorest. I doubt (e.g.) Roi Et is full of Ivy League resume padders (sorry :)). Chiangmai certainly is. Funny that.
However, I unreservedly accept your excellent point that in the case of the Burmese Junta, NGOs are one of the few forlorn hopes for the populace. So I had best be internally consistent and apply the dictum that one’s enemy’s enemy is a friend. To the extent that NGO workers do their bit to alleviate the tyranny of this truly vile regime, more power to them!
And if multidisciplinary cross border rat trade research helps in this, more power to it too! 🙂
Making money from a rat export boom?
“… and the present ragbag of unpleasant SE Asian Governments come nowhere near this level of regimented, *organised* evil.”
Really? The thing is, I think that one could easily argue that the tatmadaw/SPDC holding power currently in Myanmar gets up to those levels you are describing [just type the country’s name(s) into Google News and you can read about this week’s Stalinism-like show trial in Yangon].
In my comments, I was trying to interject some Burma content into the debate as the article was referring to NM’s previously published pieces on the rat/bamboo explosion in Chin state / Northeastern India that began last year. I am not claiming to understand the Vietnam/Cambodia rat trade and I have no knowledge about Indian/Chinese traders there.
And by the way, good response on the ol’ racist equation, but if I’m to agree with you about name-calling, then I think its just as saddening a state of affairs to blanket criticize all NGO/UN workers/academics as “CV-Padders” scheming up new ways to waste your tax dollars.
And you are dead-on about NGOs acting by-the-book of the country they are working in. This is especially so in Myanmar (see: my recent article here and Nang Gor’s discussion here here ) where any NGO acting outside the lines would be swiftly booted out of country. Many NGOs ‘humanitarian’ (however that is defined) mandate takes precedence over the creative market solutions that you have mentioned. Which is exactly why I think that Nicholas Farrely’s suggestion is intriguing: enlarging market knowledge about a potential export, building capacities of locals to engage in trade – these are all programs that I could see easily being accepted by the reigning forces in Myanmar.
Political reform in Thailand: Structural and ideological issues
Tigger:
Too much in your comment I might be tempted to comment on or untangle. So, just one thing:
“most nations have similar state ideologies”
As a German, I might well have missed the existence of an official elite state ideology designed to subjugate the citizens in my country and create “national unity” based on Establishment norms. This certainly appplies to its democratic part, although I assume that things were much different in the former communist part of Germany (as it equally certainly was in the preceding Nazi regime).
Being obliged to respect the constitution and the democratic rules of the game certainly is not the same as “NRM.”
P.S.: I “singled out Thailand,” because this is a text on Thailand (this simple logic also applies to the other five points mentioned, although there are some very brief comparative references).
Making money from a rat export boom?
“And if the free market is the solution to famine, then can you please explain Ethiopia, North Korea, or China during the Cultural Revolution?”
Que?
I think you mean the Great Leap Forward, but anyway:
Obviously none of the above had anything whatsoever to do with free markets. They were self-induced.
If your point is that there is nothing the free market can do about famine caused by vicious Stalinist/Maoist left wing regimes which do not permit free markets, then you have a point, of sorts.
But to say that there is no free market in basic food stuffs and consumer items in any of the countries the *article* talks about at the present time is silly… Laws are there to be broken and just about anything can go anywhere for the right price (often not all that much). Supply/demand always finds a way – except in the most Stalinist or Maoist of states… and the present ragbag of unpleasant SE Asian Governments come nowhere near this level of regimented, *organised* evil.
Of course the average NGO worker wouldn’t know a great deal about subverting the local customs or business regulations, because NGOs tend to do those kind of things by the local book – largely because they need to keep their noses squeaky clean as far as the nitty gritty goes, so can’t be used against them if they offend someone powerful. Plus, it’s all Other People’s Money anyway, so why not?
It’s a strange state of affairs when it becomes impossible to state obvious apparent truths without being called ‘racist’ or having the shade of late great fraud Said brought down upon one’s head. I cannot imagine that anyone could live for any length of time in SE Asia and *not* come to the conclusion that if there’s a way to get the money / good through, some local Chinese or Indian businessman has not figured it out already. Increasingly one might add Koreans to the list. Japanese tend to do well at the mega corporation level… e.g. certain companies have had the right Thai families in their pockets for two generations now. However, it’s rare to find individual Japanese entrepreneurs on the ground in other countries – Japanese are just too Company Oriented still. However, when one does find one, can be sure he/she is a very interesting character.
I understand that observations such at the above can never be published in journals for a variety of reasons… but nevertheless they happen to be true. Certainly not inconveniently true for me. Just true. Part of the fascinating world we inhabit. Can’t quite understand why anyone would have a problem with this.
Anyway, that’s all I have to say on this topic. Back to rats, Folks!
Making money from a rat export boom?
Woah there, my crabby capitalist friend. Where in this glorious free market utopia (which just so happens to border on racism and neo-Orientalism) is there room for the market controls, state restrictions, and closed borders that exist in the ‘real world’ you claim to represent?
Unfortunately, the situation in Myanmar is slightly more nuanced than your assumption that if “on-the-ground Chinese or Indian traders have not figured out a way to make the rat trade work, it’s just not profitable.” In Chin state, Myanmar, there isn’t exactly a hopping international trade industry, and the government doesn’t exactly tend to let many foreign traders in areas of ‘unrest’. And if the free market is the solution to famine, then can you please explain Ethiopia, North Korea, or China during the Cultural Revolution?
Yes – famines are typically caused by misguided and deluded top-down state policies. So when those policies are still in place (as they are in Myanmar), the solution is not as simple as some Chicago School free-hand-of-the-market-solves-everything equation.
Contrary to your anti-NGO posturing, I think that Nicholas’ suggestion is quite intriguing, and might be of interest to an organization like the World Food Programme, who are probably the largest ‘trader’ of food (as well as providor of food aid) in Chin state currently, and actively seeking out livelihood projects to provide those suffering from famine a source of minimal agency in deciding their own fates. Unfortunately, in the real world, sometimes authoritarian regimes mean that UN Agencies need to provide solutions so that people do not die of hunger.
Political reform in Thailand: Structural and ideological issues
re: tettyan
Political life in the US and almost every developed democracy is overwhelmingly secular
*sigh* If only… if only…
Making money from a rat export boom?
Regarding readers’ suggestions about logistics issues: If on-the-ground Chinese or Indian traders have not figured out a way to make the rat trade work, it’s just not profitable. Anyone not blinded by PC knows that these guys will find a way through *anything* to make a dollar if it can in fact be done. The notion that academic / NGO type readers of this site might have some panoptic epiphany which squares the circle (in the real world, no less!) where traders of said ethnicities have not is laughable.
But I’ll bet that somwhere in whatever the Cambodian equivalent of Joma Cafe is, an NGO CV-Padder is thinking to him/herself ‘Free Range Rats!’ and is doodling up a branding/marketing plan involving my tax dollars.
Political reform in Thailand: Structural and ideological issues
My schoolmates and I were required to recite the Pledge of Allegiance each morning in white shirts and the children who wore scout or crossing guard uniforms had special rights. The Pledge of Allegiance included references to God and religion and was very nationalistic and dogmatic.
I don’t think this is quite the same thing as in Thailand. Some phrases of the Pledge are more like fossils – the results of path-dependence rather than a statement about the highly ideological nature of the American “creed” (if there even is such a thing that can be termed as such anymore). Just because dollar bills still say “In God We Trust” doesn’t convert every sale into an economic act. Political life in the US and almost every developed democracy is overwhelmingly secular (this doesn’t preclude people from being religious outside the public sphere though), and ideological differences are not religiously driven (neo-conservatism for example is a distinctly secular political movement – the movement may support some conservatives social policies, but the intellectual rationales behind it are secular; neocons include Christians, Jews and atheists).
In a similar vein, the Confucian based paternalistic government of Singapore or the Leftist-Humanistic bias in Sweden’s government also control the thinking and behavior of its subjects.
Labeling Singapore’s regime as “Confucian” was a brilliant propaganda tactic by Lee Kuan Yew. Lee isn’t a Confucian, he’s essentially a latter-day Victorian. He grew up in an English-speaking Straits Chinese household, his political rhetoric up until S’pore achieved full independence (and he assumed full control) was entirely couched in the language and ideology of English liberalism. It was only ex post that he opportunistically developed his theme of “Asian Values” to legitimize his rule.
But back to the subject at hand. There’s something about those nightly news reports at 8:30 that I have always felts insults my intelligence that I haven’t seen anywhere else. Partly as a result, most Thais aren’t aware that the reigning ideology isn’t something that has existed from the time of King Ramkamhaeng, or even since Rama V. It was carefully crafted as as part of the Cold War propaganda campaign in the 1950s and the 1960s, with the support of certain outside powers. Much of what is celebrated today as the essence of Thai identity is really just the product of invented traditions. Of course, invented traditions aren’t unique to Thailand. The US holiday of Thanksgiving is a western example of an invented tradition. But the difference is that nobody was ever thrown into jail because of their refusal to follow the tradition of eating turkey at Thanksgiving.
Perfect political storm on University Avenue
Well,..I know everyone is thinking it. But has anyone actually asked Obama to save Daw Aung San Suu Kyi?
Political reform in Thailand: Structural and ideological issues
And perhaps the Divine Beings and their Poo-Yai Hangers-On should pull their head out of their arse before the country descends into anarchy. I’ve heard enough of this ‘born to rule’ crap to last a complete lifetime. When it comes to putting their supposed wisdom into real action, they are just as inept as the rest of us. (I would also level exactly the same criticism at the self-proclaimed heir apparent Thaksin Shinawatra. As a President, he would almost certainly be just more of the same old arrogant & elitist BS that has sucked this country dry for decades.)
Suwicha Thakor on his life in prison
Stephan #14 – in fact, the ‘authorial we’ (auctoris) is rarely used these days in English, except in expressions such as ‘we may safely assume that…,’ where the writer or speaker is including the audience in an opinion or interpretation of something. The ‘royal we’ is hardly used at all now by Q.E.II – only in the most formal of documents or speeches – & it’s generally regarded as quaint. Your own nosistic tendency is irritating, especially since it’s coupled with a whole lot of dogmatic-seeming pronouncements, apparently aimed at putting down other posters with your rather thin understanding of history & culture. (e.g., your post #4:”in a democracy, if you don’t like a law, you’ll get a majority of lawmakers and change it. no other way…”; and “the convict could apply for a royal pardon, but obviously hasn’t done so yet. why not?” Both of these statements show a lack of knowledge of the context, & are offered in a patronising & dogmatic way.)
In another thread on LM (about Harry N), you succeeded in making the discussion all about yourself & your own beliefs (or “believes,” as you would say), including that he deserved to be manacled, imprisoned, and thoroughly punished. I think it’s pretty well established, & understood by contributors to NM, that the Thais love their king, & do take offence when he is insulted. That is not what is under discussion here. It’s the abusive use of an archaic law, by people who seem to have ‘ulterior motives.’
Other Posters – Can we please get back to Kh Suwitcha, & the peculiarities of Thai law & legal manoeuvring (e.g. the move by the Prosecutor to delay the possibility of a request for a pardon; the tactic of keeping the accused in prison until they plead guilty; the agendas of LM accusers).
“The decision to send the army … came from the royal palace”
Taro Mongkoltip said “No other side of the story. Why?”
Umm, you just spent about 200 words to complain, when you could have contributed something about “the other side of the story.”
I think maybe you have your answer to “Why?” right there.
Political reform in Thailand: Structural and ideological issues
there is no news about this rally in Thai MSM
Thai anti-gov’t group rallies demanding Parliament to deliberate their charter draft
http://news.xinhuanet.com/english/2009-05/18/content_11395360.htm
“BANGKOK, May 18 (Xinhua) — A group of the Thai anti-government protestors or the red-shirted people Monday submitted a letter to a representative official of the Parliament, demanding the Parliament to include their version of the charter draft for deliberation.
The group, which consisted of around 300 red-shirted people, said in the letter their version of the charter draft together with signatures of Thais has been proposed to the Parliament since September 2008, however, the Parliament has not yet taken the charter draft to deliberate. “
Red faces: Unconvincing psych-ops
Chatuporn surrenders to police
http://www.nationmultimedia.com/2009/05/18/politics/politics_30102920.php
“… he would later come back to file a complaint against Prime Minister Abhisit Vejjajiva for ordering the murder of red-shirt protesters.”
Political reform in Thailand: Structural and ideological issues
I found this article a bit long winded and complicated but as someone who is trying to find a reason for Thailands recent unrest many of the points mention were interesting and educational. I agree with tigger who says that the Lese Majeste laws are used by the elite to control, but i had no idea that other contries have similar rules, maybe this is because they are not used as much as they are or have been in Thailand.
Thanks for posting this and i shall read it all again and hopefully understand a bit more each time i do.
The crushing of the Red Shirts
Well done Nick, Torng & I are glad to see you are still in Thailand & so involved in the local politics. We have a lot to catch up on, email us via [email protected]
Political reform in Thailand: Structural and ideological issues
This is an interesting and thought provoking article. I also agree that Thailand’s "Nation, Religion, Monarchy” trinity seems to be an official state ideology. However, I think the author has singled out Thailand in this regard when, in fact, most nations have similar state ideologies. Even the ideas of liberty democracy and pluralism are cultural preferences and only seem superior, to say, for example, Confucianism, based ion our cultural preferences.
For example, as a child in the USA, my classmates and I learned that pluralistic democratic ideals were our creed. My schoolmates and I were required to recite the Pledge of Allegiance each morning in white shirts and the children who wore scout or crossing guard uniforms had special rights. The Pledge of Allegiance included references to God and religion and was very nationalistic and dogmatic.
I consider that the concepts of Egalitarianism and Democracy and Monotheistic comprise a secular ideology in the West as much as the Monarchy-Buddhist ideology of Thailand. In a similar vein, the Confucian based paternalistic government of Singapore or the Leftist-Humanistic bias in Sweden’s government also control the thinking and behavior of its subjects.
However, I disagree that the Lese Majeste laws are not representative of a desire by the elite to control. Thailand is not the only nation that has Lese Majeste laws and the purpose of these laws is purely practical and reasonable. The Royal Family could choose to privately hire Thai attorneys to file court cases under Thailand severe defamation laws. However, the Thai government chooses to defamation cases on behalf of the Royal Family. The reason is that the Monarchy is a symbolic representative of the nation.
When people attack the monarchy, they are normally attacking the monarchy in its official capacity and the attack would not likely have come about if the royal family members were not symbolic representatives of the nation. Accordingly, it is not fair that the Royal Family be charged with privately filing legal cases against persons who defame them when that defamation came about as a result of the their official status.
$ufficiency economy
Bangkok Post, May 18, 2009
Review
Sufficiency economy at work
Book focuses on three local CEOs and their strategies for success and adaptability in a volatile business environment
By: ANCHALEE KONGRUT
Published: 18/05/2009 at 12:00 AM
Newspaper section: Outlook
First and foremost, this book with an unusually riveting title has nothing to do with mysterious body swapping. Nor is it about spiritual or physical transcendence in any form.
CEO: Body Swap (CEO: Salab Rarng) Nongnart Srisakul Harnvilai Amarin Printing and Publishing, 249 pp, 220 baht ISBN: 978-9748132563
Penned by Nongnart Srisakul Harnvilai, a business editor of Krungthep Turakit daily, CEO: Body Swap is business how-to – and more. Being in charge of the ‘Sufficiency Biz’ column at her newspaper, Nongnart says she has always had faith in the philosophy of a “sufficiency economy”, popularised by His Majesty King Bhumibol Adulyadej, especially since the economic meltdown over a decade ago. Her latest book is thus a practical exploration of the avant-garde business model.
“I always believe in sretthakit porpieng (sufficiency economy),” Nongnart explained.
“I believe this economic philosophy perfectly matches our local businesses. I want to write a book that can make people see that sretthakit porpieng can be applied to any kind of operation and, moreover, can make them grow in a more sustainable way.”
The book focuses on three young executives who have been applying this so-called “sufficiency economy” to their respective companies. Choak Bulakul is the group managing director and CEO of Farm Chokchai. Varisorn Rakphan is the hotelier and owner of Chumphon Cabana Resort and Diving Centre. Last but not least, Jongsarid Cunvong is the general manager of the Chul Cunvong Farm Co.
Like all businessmen, the trio, all in their late thirties, want to make a profit. What sets them apart from most others, however, is their sense of moderation, rationality and concern for society.
Despite the fact that all three are engaged in family-owned and -run businesses, they have demonstrated remarkable professionalism during critical times. In the aftermath of the tom yum goong crisis, Choak had to scuttle for a means to relieve his family’s massive accumulated debt, worth 400 million baht. In turn, Varisorn found himself strapped with an estimated 300 million bath debt.
Although comparatively free from family debt, Jongsarid likewise was tasked with the mission of renewing the seven-decades-old Kamnan Chul farming enterprise in the hilly terrain of Phetchabun province. How to make a once household name continue to cater to the younger generation is as challenging an endeavour as ever.
Nongnart Srisakul Harnvilai.
The creativity and business acumen of these men are second to none. Through the introduction of a sufficiency economy and other organisational reforms, they have managed to turn their businesses around. Choak’s Chokchai Farm at Pak Chong has become a delightful all-in-one eco-farm tour featuring its Umm milk and other dairy products. Varisorn’s Chumphon Cabana Resort is the country’s showcase of how to run an “organic hotel”. Jongsarid’s Kamnan Chul Farm is now a must-stop farm and shopping centre for visitors to the beautiful Khao Khor area.
Besides the typical issue of expansion, all three also put an emphasis on when to “stop”, to stay away from the insatiable “illusion of growth” and win the hearts of their own employees.
Instead of interview transcripts, Nongnart came up with a dare-to-change assignment for her three subjects. They were asked to visit one of the trio’s businesses, spend two days learning the ins and outs, and finally propose business development plans for the company they have visited.
In effect, Choak has to switch from his cowboy hat to play a hotelier on the southern island, leaving his Chokchai Farm in Jongsarid’s hands. Meanwhile, Varisorn has to take a break from the sea and sandy beach to rack up new business plans for Jongsarid’s Chul Cunvong Farm Co in mountainous Phetchabun. What has each discovered? Are the proposed plans really and sufficiently feasible?
The book also provides substantial historical background on each of the three companies and, in particular, how the sufficiency economy model has enabled the Chokchai Farm and the Chumphon Cabana resort to escape the financial woes of 1997. There is also a nice story of how Jongsarid of the Kamnan Chul Farm has set up a special “PO Box” as a way to communicate between him and thousands of his staff. Such tales show there is a human side to business as well.
Nongnart’s writing style is simple and with a conversational slant that engagingly allows readers to imagine hearing these executives’ trains of thought.
Some readers may dismiss the stories as unique cases that cannot be emulated elsewhere. Sceptics may wonder if certain details are too good to be true. At any rate, CEO: Body Swap does offer plenty of business lessons and actual life lessons too. Recalling his difficult times of years ago, Varisorn notes: “Am I angry at those bankers and creditors who were after me at the time? Not any more. They had to do their job [in trying to make me repay my debts]. The 1997 crisis has taught me the harsh, ruthless nature of debt settlement. But now I consider those people as the guardian angels who came down just to test whether or not I could handle the situation.”
And if anyone still feels puzzled about this sufficiency economy idea, just read Choak’s words: “I think the philosophy of Sufficient Economy is liveability … not excessive wealth or how to outperform the gains of last year. Sufficiency Economy is a concept that will enable you to live in all situations, particularly during economic crisis. If any company can survive it, I think they are already practitioners of sufficiency economy – in one form or another.”
Political reform in Thailand: Structural and ideological issues
For those who can read Thai, see Nidhi Aeosriwong’s column in Matichon, May 18, 2009. It adds to the ideological issues raised in the text above. The link is
http://www.matichon.co.th/matichon/view_news.php?newsid=01act01180552§ionid=0130&day=2009-05-18
Suwicha Thakor on his life in prison
@michael #12
who are you?
answer this ‘rhetorical question’ for yourself, don’t bother us.
‘WE’ in english can be interpreted as 1st pers plural (eg a ‘couple’)
as ‘pluralis modestiae’ or ‘pluralis auctoris’.
choose which one you prefer.
we are always happy if people are eager to learn.
can you please quote just one
“egotistical, obsessive and usually misinformed idea”
or refrain from your personal attacks, please….
“great minds discuss ideas, average minds discuss events,
small minds discuss people” (eleanore roosevelt)