“anyone without a tenured academic position lacks credentials and legitimacy” > I definitely lack this, because I don’t have any job, so I restrict myself to making comments on New Mandala. 🙂
“public intellectuals” > Some tenured scholars might think it is undignified to put something on a blog, even when it is attached to their own academic institution. Ever heard of outreach?
“There is such a limited demand in the west for Thai Studies” > Even in Thailand, there is little demand. But translations into Thai will make it a little harder for Thai academics to ignore works that were originally published in English. But, then, they also ignore what is written by fellow Thai academics who don’t happen to be in their own phuak…
Despite its general popularity in Thailand, the Drug War has been unpopular with people who support the rule of law. The same people are also dismayed by the trashing of one Thai Constitution after another. The rule of law has been introduced to Thailand and many countries from the West. Though well informed Thais since the time of Rama IV have seen its great advantages, the rule of law is not well established in the culture of Thailand, which is still based mainly on patronage. The rule of law is a new and still fragile development in human culture, even in the West. There is more of interest for anthropologists in the study of the rule of law than there is in the study of patronage. Patronage is well understood in sociobiological terms, and governs much of the social the behaviour of other advanced species as well as humans. Those who feel insulted at being compared with animals need to get over their arrogance. We all have a great deal in common with them.
Khon Thai: Your comments are stupid and narrow-minded. Not all Thais take such a crude position. Many are pleased to finally see someone producing a good and critical work on the king. Read it and learn something.
I think it is a universal issue where people who are unable to control themselves look to blame an ‘other’, in this case, drugs.
Indeed, and this ‘other’ is often fused with other ‘others’. (Try saying that 3 times fast!) In the United States, the Drug War is linked to Blacks, Latinos/Hispanics, and most recently ‘terrorists’; in Thailand, drugs are linked to the hill-tribes and the southern insurgents. In both countries, the police are much more likely to bust down the doors of a suspected crack-house in the slums, than they are to raid the Ecstasy-driven drug parties of the rich, teenaged elite.
For statistics of just how disproportionate the Drug War is in America, I recommend going here. I also recommend the journalistic work/activism of Radley Balko.
“people who are unable to control themselves look to blame an ‘other’, in this…”
I don’t follow. Are those who are unable to control themselves the supporters of the war on drugs? If so what do you mean by unable to control themselves?
1.1 The Philosophy of Sufficiency Economy
Strength of Thai Nation has been nurtured and developed by His Majesty King Bhumibol Adulyadej, who is the soul of the nation. Through his caring leadership, His Majesty has earned the abiding love and profound respect of his people, and through his thinking he has laid the foundation for and inspired his country’s development strategy. His Majesty’s philosophy of “Sufficiency Economy” lies at the heart of Thailand’s development thinking, and indeed it can serve as guidance for the country’s economic and social developments.
Over the past three decades, His Majesty has graciously reminded Thai people through his royal remarks on many occasions of a step-by-step and balanced approach to development, which is now known as the Philosophy of Sufficiency Economy. The philosophy provides guidance on appropriate conduct covering numerous aspects of life. The following is one example of an excerpt from His royal speech in 1974:
“Economic development must be done step by step. It should begin with thestrengthening of our economic foundation, by assuring that the majority of our populationhas enough to live on. … Once reasonable progress has been achieved, we should then embarkon the next steps, by pursuing more advanced levels of economic development. Here, if onefocuses only on rapid economic expansion without making sure that such plan is appropriate for our people and the condition of our country, it will inevitably result in various imbalancesand eventually end up as failure or crisis as found in other countries.” (Royal Speech 1974,p.12)
After the economic crisis in 1997, His Majesty has reiterated and expanded on
the concept of Sufficiency Economy in remarks made in December 1997 and the
following years. The concept points the way for recovery that will lead to a more
resilient, balanced and sustainable development, better able to meet the challenges
arising from globalization and other changes.
With an aim to encapsulate this profound thinking, during the year of 1999,
the National Economic and Social Development Board (NESDB) invited a group ofeminent persons to construct the definition of the philosophy of Sufficiency Economy. The endeavor has resulted as the following definition:
“Sufficiency Economy” is a philosophy that stresses the middle path as an overriding principle for appropriate conduct by the populace at all levels. This applies to conduct starting from the level of the families, communities, as well as the level of nation in development and administration so as to modernize in line with the forces of globalization.
“Sufficiency” means moderation, reasonableness, and the need of self-immunity
mechanism for sufficient protection from impact arising from internal and external changes. To achieve this, an application of knowledge with due consideration and prudence is essential. In particular great care is needed in the utilization of theories and methodologies for planning and implementation in every step. At the same time, it is essential to strengthen the moral fibre of the nation, so that everyone, particularly public officials, academic, businessmen at all levels, adheres first and foremost to the principle of honesty and integrity. In addition, a way of life based on patience, perseverance, diligence, wisdom and prudence is indispensable to create balance and be able to cope appropriately with critical challenges arising from extensive and rapid socioeconomic, environmental, and cultural changes in the world.”
1.2 Interpretation of Sufficiency Economy
In 2001, the Sufficiency Economy working group (SEWG) was informally set
up jointly between the NESDB and the Crown property Bureau. The main task of the SEWG is to work further in interpreting and elaborating on the Philosophy of
Sufficiency Economy, as described and defined above. The primary objective is to develop a framework of economic thoughts based on the Philosophy of ‘Sufficiency Economy’. Yet, the ultimate purpose is to further its application to the development process in Thailand as well as widening its application in daily lives and various activities at all levels as stated in the definition.
Based on the above official definition of the Philosophy, the SEWG conducted
the work via a deductive process ‘parsing’ the definition into syntactically and
semantically analyzed components. The working group concluded from the
foregoing exposition of the term ‘Sufficiency Economy’ that:
1. Regarding the Form and Function:
– ‘Sufficiency Economy’ is a philosophy serves as ‘guide for the way of living/
behaving for people of all levels toward the middle path’.
– As an agenda, Sufficiency Economy delivers the middle path as the ‘economic life guiding principle’, i.e. a secularized normative prescription, but not a religious statement of faith.
– For application domain, Sufficiency Economy is scalable, with ‘universal domain applicability’: individual, household, community, project, business, management, institution, polity, society, nation state, region, humanity, and biosphere.
– As the foundation for an economic framework, Sufficiency Economy is complete, governing everything from motivation (utility, drives, etc.), to criteria (goals, objectives, etc.), to behaviour (production, consumption, investment, etc.), to system (collectivity, connectivity, etc.), and can be said to, at least implicitly, address all issues within a dynamic setting.
2. Regarding relevant contexts
– As the past course of development, Sufficiency Economy has been put forward for quite some times, and is not initiated as a result of the Asian Crisis.
– As the present course of development, however, in the post-crisis environment, it has been reemphasized as the solution to globalization and changes.
– As the future course of development, the middle path remains critically needed, particularly now with the process of pursuing economic and social development to keep pace with globalization.
– As the promise of future, Sufficiency Economy ensures balance and readiness to cope with fast/extensive changes with respect to materials, society, environment, and culture.
– As a paradigm shift, Sufficiency Economy arises against the backdrop of globalization driven integration of the world and the pace of technological-cultural-social changes.
3. Regarding the working definition
– ‘Sufficiency’ entails three components: moderation, reasonableness, and requirement for a self-immunity system, i.e. able to cope with shocks from internal and external changes.
– Two underlying conditions are necessary to achieve ‘Sufficiency:’’ knowledge and morality.
– For knowledge conditions, Sufficiency Economy requires breadth and
thoroughness in planning, and carefulness in applying knowledge and in implementation of those plans.
– For moral/ethical criteria, Sufficiency Economy enforces the conditions that people are to possess honesty and integrity, while conducting their lives with perseverance, harmlessness and generosity.
In sum, Sufficiency Economy is a holistic concept of moderation and
contentment. It sets out to shield the people and the country from adverse shocks,
and acknowledges interdependency among people at all levels as an approach,
against the backdrop of interdependence and globalization. It emphasizes the use of knowledge wisely with due consideration. Its values include integrity, diligence, harmlessness and sharing. Finally, it seeks to achieve balance and sustainability.
II. THE NEW THEORY AGRICULTURE AS ONE EXAMPLE OF APPLICATION
The Philosophy of Sufficiency Economy calls for a balanced and sustainable
development at all levels. As a practical example of applying the philosophy of
Sufficiency Economy, His Majesty the King has developed systematic guidelines for proper management of land and water resources, based on His experiments with integrated agriculture over the years. This system of agriculture is commonly known in Thailand as New Theory Agriculture, which is also regarded as a new sustainable agriculture towards self-reliance for the rural household.
The main purpose of the New Theory Agriculture is to make farmers more
self-reliant through a holistic management of their land, while living harmoniously The complete New Theory Agriculture has three with nature and within society.stages: (1) sufficiency at the household level, (2) sufficiency at the community level, and (3) sufficiency at the national level.
2.1 The Three Stages New Theory Agriculture
The first stage of the New Theory aims to create self-reliance and self-
sufficient at the household level; the so-called self-sustaining agricultural landscapes. For a household with 4-5 members–an average household size in Thailand, it requires the average of 15 rai (2.4 hectares) area of land. The land shall be divided in to 4 parts with a proportion of 30/30/30/10. The first 30% segment of the land, –approximately 0.48 hectares, is for rice cultivation, while the next 30% is for field and garden crops. The third 30% is to dig a pond of 4 meters deep, which will have a storage capacity of 19,000 cubic meters. The remaining 10% or 0.32 ha are for housing and other activities.
Furthermore, to increase the sustainability of farming systems involve
utilizing holistic way of management practices that have multiple benefits. Among these practices is making use of interrelationships like insect and weed control, water and soil management, integrating livestock and crop production operations, and the use of non-crop species of plants for nutrient cycling and soil protection. These guidelines have wide applicability over a large proportion of the rural areas of Thailand, especially in the Northeast where water supply is relatively scarce compared to land. Where land is relatively scarce or water supply is not a problem, the same concept minus the turning of land into water reservoirs can also be implemented.
The first stage of New Theory Agriculture allows farmers to be at least self-
sufficient in terms of food, and can create proportionate income from selling extra
crops and products beyond necessary consumption of the household. This way, it
provides basic self-immunity for farmers against diverse adversities.
The second stages aims to create sufficiency at the community or organization
level. It is based on cooperative activities with their neighbors within community
based on a concept of sharing excess resources of each household. The activities can be different for each community depending on their conditions; there is no blueprint of activities. They include: community enterprises or co-op based production, community saving groups, establishing community healthcare center, for example. These activities should lead to a more self-reliance of each community, while enhancing capacity of community members in reducing costs of living, or increasing income, or creating community social safety net. It can be compared to a cluster development of businesses in the same locality with similar activities, to achieve economies of scale as well as economies of scope.
In the third and most advanced stage, the community is encouraged to expand
their activities through reaching out to co-operative firms, banks, and other outside sources. The expansion across different levels of organizations or activities can be compared to developing a value-chain in production. The expanded activities include raising fund, creating direct sales channel, seeking fund for establishing community rice mill or cooperative stores, for example. At this stage, various institutions will join hands in a collaborative way to create sufficiency at the national Firms have to initiate corporate social responsibility to reach out to level.communities, while public sector is to promote different types of associations as well as facilitating trust among actors through institutional arrangement.
2.2 Applying the New Theory Agriculture in empowering community
The second and third stages of the New Theory Agriculture provided the basis
for empowerment programs in Thailand. To implement the sufficiency at the
community level in accordance with the decentralization policy, the NESDB has
engaged in the program of facilitating each community to develop its own
Community Development Plan (CDP). The program aims to strengthen people’s
participation, and to build capacity for community’s management. The process of
the CDP preparation is designed as follows.
1. Community members, who are sufficiency at the household level, organize
a consultative meeting to share the understanding of the purpose of CDP, its benefits and application for the community.
2. After having learned the CDP objectives, community members join
together to explore the information and data related to situations of
community: income and expenditure, natural resources, public utilities and
services available, etc. Some sets of data such as expenditure and income
are collected by community committee with cooperation of all villagers,
some are searched from government agencies; some may be extracted from
the experiences of the community members.
3. Then community members convene another meeting for presenting and
discussing the obtained information/data. From such discussion, the
members will learn the strengths and weaknesses of their community;
4. Knowing oneself, the meeting, thereby leads to forming a shared-vision to develop one’s own community, with a work plan to make that vision comes true. The vision can range from reducing expenditure on food by producing more consuming crops or vegetables within the village that can lead to more self-reliance, setting up a saving fund within the village for members to borrow in the time in need, assisting those in the community who are in need of help to reach a self-reliant stage, for example.
5. In case the community members cannot figure out the solutions, they may need to visit other communities, so as to learn from the experiences of
external sources. Throughout the process of preparing CDPs, learning
among people or learning from those who succeeded, are encouraged than
passively listening from government officers or experts.
The above five stages of preparing the CDP give rises to a learning process
among members in the community. Based on the philosophy of Sufficiency
Economy, several governmental agencies, including the NESDB, have changed their roles from directing development towards more facilitating and supporting
communities in planning and implementing community programs and projects.
With the NESDB as a main coordinating agency, the government plans to facilitate over 3000 communities in Thailand to prepare their CDP within the next
three fiscal years; FY 2003/04 – FY 2005/06
III. SELECTED LITERATURE RELATED TO SUFFICIENCY ECONOMY
On the occasion of His majesty’s 72 birthday in 1999 several institutions and
government agencies jointly organized a conference on Sufficiency Economy. As the conference was coincided with the 1999 Year-End Conference of Thailand
Development Research Institute (TDRI), numerous scholars in various fields
contributed their research papers and articles on the subject. In 2002, the Sufficiency Economy working group at the NESDB conducted a national survey of all academic and research institutions to review the state of knowledge regarding this subject. Based on the studies, literature on Sufficiency Economy can be reviewed and categorized as follows.
3.1 Conceptual/Theoretical Interpretation of Sufficiency Economy
Several Thai academics have contributed the work related to the conceptual
interpretation of Sufficiency Economy philosophy. Samutvanich (1998) asserted that the philosophy opened a new paradigm of thinking in a multi-dimensional and holistic term, while can be implemented step-by-step. Senanarong (1999) emphasized that Sufficiency Economy implied self-reliance in 5 aspects: psychological, social, natural resources, technology and economy.
Panthasein (1999) proposed two conceptual papers: (1) a synthesis of
Sufficiency Economy from economists’ perspective; and (2) an analysis of Sufficiency Economy. He claimed that the Philosophy of Sufficiency Economy was based on Buddhist economics. Susangkarn (1999) noted that the philosophy of Sufficiency Economy was consistent with neo-classical economics, by comparing moderation with diminishing marginal utility and reasonableness with rationality.
3.2 Application in Development and Management
This category of literature includes application of Sufficiency Economy at the
level of international relationships–political and economic, application in
development of the country, application in a level of organization, and at the
community level.
We have traced related literature back to a manuscript by Wibulsawasdi
(1987). The manuscript noted that a middle-way monetary policy has three
principles: appropriateness, flexibility, and prudence. Wasi (1999) explained that the Philosophy of Sufficiency Economy was a middle-path development strategy, which interconnected all related factors in a holistic way. Thus it can be used for
revitalizing the socio-economy, which had been under the 1997 crisis and imbalance development strategy over the past decades.
Several researchers at TDRI and National Institute of Development
Administration (NIDA) contributed the works on how to apply Sufficiency Economyto create self-immunity in the economic system in the changing global conditions.Manuscripts and speeches by Sumet Tantivejkul in many occasions during 1998 suggested how to apply the philosophy of Sufficiency Economy in different levels.Among recent works, a working paper by Isarangkul Na Ayuthaya and Pootrakul (2002) examined an application of the philosophy of Sufficiency Economy in defining sustainable development in Thailand’s context.
A number of researches also assess an application of Sufficiency Economy in implementing poverty reduction programs/projects, especially in household and
community levels. Songerd et al. (2001) summarized that integrated plan with
collaboration among agencies; along with a participatory process and knowledge/
understanding are key factors for the success implementation of the projects.
There are also on-going research projects on application of the philosophy of Sufficiency Economy. Selected examples include the work of Local Development Institute and Nedtayarak, et al. at Thammasat University, which seek ways to apply Sufficiency Economy in community development.
3.3 Application in Sectoral Management
The literatures in this category include application in both agriculture and
industrial sectors. For example, Na Ranong (1999) asserted that the New Theory
Agriculture could be applied in risk management context as a way to develop
external and internal self-immunity. Puapongsakorn (1999) also noted that an
application of the philosophy would strengthen industrial sector, in particular the
SMEs, by reducing risk.
Meanwhile, Suranaree Technology Institute, in Nakorn Rajasima Province, has established a coursework on Sufficiency Economy in its Master program in
Management and Rural Development Planning, starting from 2002. At the recent
seminar on Sufficiency Economy, organized by the NESDB in January 2004, we find that there are increasing numbers of universities in Thailand, e.g. Mae Jo University, Kasetsart University, NIDA, etc., establishing similar coursework related to Sufficiency Economy in the graduate level.
3.4 Politics, Administration and Government
Ananthakul (1998) considered the Philosophy of Sufficiency Economy as a
basis for political development of the country, due to its encouragement of people
participation along the process of development. In addition, the philosophy also
emphasizes geopolitics, sustainable development, community empowerment, and
social capital development and as well as good governance.
3.5 Application in Natural Resources and Environmental Management
Peng-Aun et al. (1997) elaborated how to apply New Theory agriculture by
His Majesty the King in an area around Mae-Jo University. The projectrecognized
the utilization of local wisdom in achieving sustainability; particularly a holistic management of soil, water and air, in order to bring microorganisms and
earthworms back to soil.
3.6 Application in Daily Lives
This category comprises of literature related to moral/ethics, culture/custom,
and local wisdom. Selected example is an article by Eaewsriwong (2000), in which the author considered Sufficiency Economy as a culture and moral standard that emphasizes on non-greed and sharing, based on the interdependence principle among people and with nature. Eaewsriwong asserted that main objectives of Sufficiency Economy are to be sufficient of basic needs, while being sustainable in ecological system and lifestyles. Additionally, he convinced that sufficiency economy should be introduced and applied to both national and international levels, in which the world is presently dominated by consumerism and globalization culture.
IV. NEXT STEP: SUFFICIENCY ECONOMY MOVEMENT
Based on the work of SEWG and the proliferation of Sufficiency Economy in many areas and sectors, the NESDB initiated a process of sufficiency economy
movement in September 2003. The movement aims to raise more awareness of the concept and create a learning process regarding the application of the philosophy of sufficiency economy. It hopes that an enhancement of the right understanding among people will lead to broad recognition and extend pragmatic application in broader scale of Thai society. The main driving force of this movement is the sub-committee of Sufficiency Economy movement, which is appointed by the Chairman within the NESDB supporting of the NESDB, with the Sufficiency Economy Unit the work of the sub-committee.
The Movement expects to create a learning network of Sufficiency Economy in all sectors and all levels. At first, there will be four main implementing programs,
which accompanying each other; (1) developing and coordinating the learning
network, (2) creating new knowledge through study and research, (3) producing
curriculum and learning process, and (4) disseminating the information and
knowledge to the public.
The establishment of the Sufficiency Economy Movement aims to enable
Thailand to pursue a balanced and sustainable development in the globalization
world. It is expected to develop the strong foundations of society, through
enhancing the ability to adapt and adjust for any changes occurred. Ultimately, these will lead to the well being of Thai people as a whole.
REFERENCES
Ananthakul, Anan, 1998, “Development philosophy: new theory by H.M. the Kingroyal initiative, in jurisprudence and political dimension”. Civil Services
Training Institute. Special lecture. Bangkok, November}
Eaewsriwong, Nithi, 2000 “Cultural dimension in Sufficiency Economy: its definition {No.4, February, P. 78-86}. and importance” Silapra-Wattanadhamma Magazine
Isarangkul Na Ayuthaya, Chairayu, and Pootrakool, Kobsak, 2002, “Sustainable
Economic Development through the Sufficiency Economy Philosophy”, Paper
for internal discussion, Crown Property Bureau and NESDB. November.
Local Development Institute, 2003, “A model of local economy in 200 districts based on Sufficiency Economy,” An action research project: The Office of Village Fund National Committee, Bangkok, 2002-2003.
Na Ranong, Wiroj, 1999, “Risk and self-immunity of Thai agriculture.
Thailand Development Research Institute (TDRI).
Nedtayarak, Prayong; Manee-preuk, Chusri; and Preedasak, Paradon. 2002, “How toapply HM’s initiative on the New Theory.” Bangkok: Faculty of Economics,
Thammasat University.
Piboolsravut, Priyanut, The Sufficiency Economy Working Group. 2003a,“Economic Theoretical Framework of the Sufficiency Economy Philosophy” Bangkok: Office of National Economic and Social Development Board (NESDB).
Piboolsravut, P., Artisuda Na Nakorn, 2003b, “Literature Review on Sufficiency
Economy (in Print and CD-ROM).” Bangkok: Office of National Economic and
Social Development Board (NESDB).
Panthasen, Apichai, 1999, “H.M. the King’s Sufficiency Economy, analyzed by
economist’s definitions,” Bangkok: Thailand Development Research Institute
(TDRI).
Peng-Aun, Danuwat, 1997, “Research and development on sustainable agriculture
towards environmental study and conservation: A new paradigm for
agriculture for health and survival,” Mae Jo University, Chiang Mai.
Puapongsakorn, Nipon, 1999, “Indusrial Development in Thailand and Sufficiency Economy,” Bangkok: Thailand Development Research Institute (TDRI).
Royal Speech , December 4, 1974. Bangkok: Amarin Printing and Publishing.
Senanarong, Ampol, 1999, “A Direction of Rural Development,” in Papers for
, Khon Kaen University. Annual Conference of Development Research Institute
January.
Songerd, Manoon, Suthirat Hongsamad, (2001), “Poverty Reduction Strategy at the st Interdisciplinary Household Level towards Sufficiency Economy,” in
The 1st Conference among Research Institute, Bangkok.
Sumutvanich, Chaiyanan, 1998, “The Great Thinking Paradigm,Training Institute. Special lecture. Bangkok, November.
Susangkarn, Chalongpop, 1999, “Sufficiency Economy and the Economic Crisis,”
Bangkok: Thailand Development Research Institute (TDRI).
Tantivejkul, Sumet, 1998, “Sufficiency economy lifestyles according to H.M. the
th on the 5 of December King’s royal initiative”, published in Matichon Weekly
1998.
United Nations Conference on Trade And Development (UNCTAD), 2000,
Th “Expression of appreciation to His Majesty the King of Thailand,”
The 10 Session UNCTAD Conference, 12-19 February 2000, Bangkok.
Wasi, Prawase, 1999, “Sufficiency Economy and Civil Societies: The Way to
Revitalize the Economy and Society.” Bangkok: Rural Doctor Printing.
Wibulsawasdi, Chaiwat, 1987, “An implementation of the monetary policy based on the middle path concept,” (Internal memo, Bank of Thailand, Bangkok.
Wong Cha-um, Sansern (2001), “Sufficiency Economy: Basis to the Sustainable
Development,” Bangkok: Office of National Economic and Social Development
Board (NESDB).
In an ideal world, areas studies works would be published simultaneously in both the western and local language. Furthermore, the medium of the internet does make this possible. No more paper limitations at publication time.
Srithanonchai: “He a ‘warlord’? No, just the chief of a small fiefdom.”
Yes, the **market** for specialised academic work is very limited.
If area studies specialists were “public intellectuals” as you advocate Srithanonchai (like Juan Cole, for instance) definitely would expand this limited market. If I was a management type at a university, I would be push this. Academic productivity is, quite frankly, apalling, but most intellectuals would argue that this “capitalist” logic does not apply to them, I guess, but witness intellectuals like Aung-Thwin declaring that anyone without a tenured academic position lacks credentials and legitimacy that reduces the field to like two people. Pretty cush.
There is such a limited demand in the west for Thai Studies or Burma Studies that some perverse incentives have arose, that people should really question more. Scholars brand themselves (marketing, not hot iron) with a blockbluster, like Aung-Thwin’s catch all “Mon Paradigm” instead of doing the painstaking work of collecting historical sources and publishing critical edited editions of them, one by one, and receiving peer feedback instead of setting the agenda and throwing out a trail of messy breadcrumbs that successors have to do the painstaking work to document and analyse and then not get credit for because it was the agenda setter who first thought of it. I really think the first thing these deconstructors have to deconstruct, is…themselves, but their absolute power in little feudal domains, of course, precludes this.
I think it is a universal issue where people who are unable to control themselves look to blame an ‘other’, in this case, drugs. Of course the initial problem is with drug users themselves, that they are unable to control themselves for it to be a problem. There would be psychological reason behind the individuals abuse. But sociologically, it is a sign of great weakness that there must be a war against something, in this case drugs, in order to be ‘better’ than it. Popular violent action along supply routes is a good indication that it reflects a fear and therefore weakness, at least from a liberal perspective, in relation to self control. Is this too general? Because obviously issues of personal will which come over the will of society is a re-occurring theme in South East Asia, at least from my perspective. What is uniquely Thai about this? It seems fairly Hegelian. Would Thailand’s elite be able to survive with more subtle policies of fear??
To all people who were born in Thailand and have spent most of your life there, well better be more than 13 years 😉
The more you talk about him and this book, the more popular he can be. Lets not talk about him and his book anymore.
You know what, STOP POSTING YOUR COMMENTS. Please don’t fall into this publication traps. No one will hear nothing if it never has been mentioned or never worth mentioned.
Believe me, we’re better off to spend our time reaading good books. Lots of them out there waiting for us.
As Thai people always do, we admire people by heart. Actions speak louder than words.
some burmese are so easy to betray like Ma Thanegi. In my experience, they have no loyalty, faithfulness, and high principle like enthics people have. Believe me that most Burmese will do anything for money, power, and promotion. Even exile Burmese people who are educated people, have the same direction like regime. Burmese history have already proved their characters.For power, they will kill everybody even their own families. I am not Burmese hater, but in our minority experience, the most Burmese rightenous peson has still carve like fishing hook.I am not saying all people but mostly the same shit.
Atama. You said he makes up evidence. Yet in your own little tirade you give no new evidence. You are only able to resort to ad hominem attacks, which shows your own intellectual development. р╕Чр╕╡р╣Ир╕Др╕╕р╕Ур╕Юр╕╣р╕Фр╕бр╕▓р╕Чр╕▒р╣Йр╕Зр╕лр╕бр╕Ф р╕бр╕▒р╕Щр╣Ар╕Вр╣Йр╕▓р╕Хр╕▒р╕зр╕гр╕╣р╣Йр╣Др╕лр╕бр╕Др╕гр╕▒р╕Ъ р╣Ар╕Юр╕гр╕▓р╕░р╕Ьр╕бр╕бр╕▒р╣Ир╕Щр╣Гр╕И 80% р╕зр╣Ир╕▓р╕Др╕╕р╕Ур╣Ар╕нр╕Зр╕Др╕Зр╕вр╕▒р╕Зр╣Др╕бр╣Ир╣Др╕Фр╣Йр╕нр╣Ир╕▓р╕Щр╕лр╕Щр╕▒р╕Зр╕кр╕╖р╕нр╣Ар╕ер╣Ир╕бр╕Щр╕╡р╣Йр╕лр╕гр╕нр╕Б
I think the author of the book merely wants to create his opportunity or fame by making up evidence/story to damage others. He simply has no ethics nor right mind. He is dubious with fake and self-interpreted evidence. His work will eventually become a self-destruction. The only advantage he has is a command of English language that he can use it to spread what he wants to believe. When it is controversial and debated, it is good for the business of his book.
Most persons with ignorance like him cannot resist unethical thinking, wrong behaviour and wicked action.They cannot appreciate good persons or good things. They have no ability to see nor understand nor judge what is good or bad. They cannot make distinction between good and bad. I sympathize for his weakness, his lack of mind intelligence and his misfortune in the future. I hope one day he can develop his mind to become ethical and wisdom-based. I hope he will not be classified as the lotus under the water, caught by aqua plant and eaten by reptiles with no chance to see the light and bloom above the water.
The military government was unable to convict Thaksin of anything and in the court of popular opinion, Thaksin comes out on top. Why shouldn’t he walk?
Dickie S #64 – You are right; I am wrong. I was too hasty in my visit to Bkkeats, only looked at page 1. Stupid! Please allow me to apologise from the heart of my bottom. (End of off-topic)
Grasshopper#62: “especially when both arguing are right” – I can’t see that recommending a course of action that would, at the very least, alienate Thais and almost certainly deny the possibility of future visas, is right.
I think Republican has hinted that he’s a teacher in some institution here. If so, do you think he’s preaching what he advocates to his students & colleagues? Of course not. He’d be lynched.
“Really? I had absolutely no idea. Thank you for enlightening me about the unknown deeds of these brave souls, among whose number no doubt you count yourself. The poor Thai people have so much to be grateful to you for.” (stamps foot & exits stage left, colliding with a barbarous peon, who rudely awakens from Bogarting while Bangkok burns, & leads the trolls, lemming-like, bearing the Great Republican Leader, chanting “unto, unto, unto!” to Anus-a-worry Democ, where GRL strikes a heroic pose and turns to stone, as the trolls self-immolate. The rest is silence.)
Thank you Nicholas and aiontay for all that info. I looked through Leach’s Political Systems of Highland Burma as suggested and found some interesting tidbits:
1. “In the later part of the 18th century, in the course of somewhat indecisive wars between Burma and China, the various Shan principalities of the Upper Irrwaddy area (Mogaung, Mohnyin, Waingmaw, Bhamo) appear to have sided with the Chinese and, as a consequence, suffered destruction at the hands of the Burmese armies (footnote # 5: See Imbault-Huart (1878), where Meng K’ong = Mogaung, Meng Yang = Mohnyin) (Leach, page 34)
2. “The majority of existing books about Kachins contain a categorical assertion that the Kachins, as a people, migrated into the Kachin Hills area in the fairly recent past from Tibet or even further afield. There is no evidence for such statements.” (Leach, page 230) [maybe “late recorded migrations” does not mean “Kachins were not there already to begin with”]
[Comment: I find this sort of issue fascinating because the ethnic diversity of Yunnan was incredible in the 13th century when the Mongols arrived on the scene as attested to in a paper by Christian Daniels (see below), even Mon-Khmer speaking groups.
The arrival of the Mongols in the 13th century and then displacement by the Ming around 1383 marks the real beginning of written history for Yunnan as well in Burma and Tai states like Chiang Mai, after that the written record creates an almost obsessive focus on low land rice cultivating cultures (Burmese, Tai, Chinese). References to upland dwellers only seeming to occur when there was a “rebellion”.
Anyway, research on Tibeto-Burman speaking upland dwelling ethnic groups during the early Qing (1644-1800) might have more sources and evidence. I seem to remember Perdue who researches the northern frontiers of the Qing writing a paper on this period at a recent Singapore conference, paper unpublished as far as I know.]
References
Daniels, Christian (2001). “The Formation of Tai Polities Between the 13th and 16th Centuries; The Role of Technological Transfer,” Memoirs of the Research Department of The Toyo Bunko, No.58, pp. 51-98
Imbault-Huart, M.C. 1878. Histoire de la conquete de la Birmanie par les Chinoise sous le regne de Tc’ienn Long (Khien Long) (trans. from the Chinese), (reprinted from Journal Asiatique)
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A Thai studies warlord
“anyone without a tenured academic position lacks credentials and legitimacy” > I definitely lack this, because I don’t have any job, so I restrict myself to making comments on New Mandala. 🙂
“public intellectuals” > Some tenured scholars might think it is undignified to put something on a blog, even when it is attached to their own academic institution. Ever heard of outreach?
“There is such a limited demand in the west for Thai Studies” > Even in Thailand, there is little demand. But translations into Thai will make it a little harder for Thai academics to ignore works that were originally published in English. But, then, they also ignore what is written by fellow Thai academics who don’t happen to be in their own phuak…
Anthropology goes to war
Despite its general popularity in Thailand, the Drug War has been unpopular with people who support the rule of law. The same people are also dismayed by the trashing of one Thai Constitution after another. The rule of law has been introduced to Thailand and many countries from the West. Though well informed Thais since the time of Rama IV have seen its great advantages, the rule of law is not well established in the culture of Thailand, which is still based mainly on patronage. The rule of law is a new and still fragile development in human culture, even in the West. There is more of interest for anthropologists in the study of the rule of law than there is in the study of patronage. Patronage is well understood in sociobiological terms, and governs much of the social the behaviour of other advanced species as well as humans. Those who feel insulted at being compared with animals need to get over their arrogance. We all have a great deal in common with them.
The King Never Smiles?
Khon Thai: Your comments are stupid and narrow-minded. Not all Thais take such a crude position. Many are pleased to finally see someone producing a good and critical work on the king. Read it and learn something.
Anthropology goes to war
Re: Grasshopper
Indeed, and this ‘other’ is often fused with other ‘others’. (Try saying that 3 times fast!) In the United States, the Drug War is linked to Blacks, Latinos/Hispanics, and most recently ‘terrorists’; in Thailand, drugs are linked to the hill-tribes and the southern insurgents. In both countries, the police are much more likely to bust down the doors of a suspected crack-house in the slums, than they are to raid the Ecstasy-driven drug parties of the rich, teenaged elite.
For statistics of just how disproportionate the Drug War is in America, I recommend going here. I also recommend the journalistic work/activism of Radley Balko.
Anthropology goes to war
Grasshopper
“people who are unable to control themselves look to blame an ‘other’, in this…”
I don’t follow. Are those who are unable to control themselves the supporters of the war on drugs? If so what do you mean by unable to control themselves?
Sufficiency going forward, diversity going backward
I. CONCEPTUAL FRAMEWORK OF SUFFICIENCY ECONOMY
1.1 The Philosophy of Sufficiency Economy
Strength of Thai Nation has been nurtured and developed by His Majesty King Bhumibol Adulyadej, who is the soul of the nation. Through his caring leadership, His Majesty has earned the abiding love and profound respect of his people, and through his thinking he has laid the foundation for and inspired his country’s development strategy. His Majesty’s philosophy of “Sufficiency Economy” lies at the heart of Thailand’s development thinking, and indeed it can serve as guidance for the country’s economic and social developments.
Over the past three decades, His Majesty has graciously reminded Thai people through his royal remarks on many occasions of a step-by-step and balanced approach to development, which is now known as the Philosophy of Sufficiency Economy. The philosophy provides guidance on appropriate conduct covering numerous aspects of life. The following is one example of an excerpt from His royal speech in 1974:
“Economic development must be done step by step. It should begin with thestrengthening of our economic foundation, by assuring that the majority of our populationhas enough to live on. … Once reasonable progress has been achieved, we should then embarkon the next steps, by pursuing more advanced levels of economic development. Here, if onefocuses only on rapid economic expansion without making sure that such plan is appropriate for our people and the condition of our country, it will inevitably result in various imbalancesand eventually end up as failure or crisis as found in other countries.” (Royal Speech 1974,p.12)
After the economic crisis in 1997, His Majesty has reiterated and expanded on
the concept of Sufficiency Economy in remarks made in December 1997 and the
following years. The concept points the way for recovery that will lead to a more
resilient, balanced and sustainable development, better able to meet the challenges
arising from globalization and other changes.
With an aim to encapsulate this profound thinking, during the year of 1999,
the National Economic and Social Development Board (NESDB) invited a group ofeminent persons to construct the definition of the philosophy of Sufficiency Economy. The endeavor has resulted as the following definition:
“Sufficiency Economy” is a philosophy that stresses the middle path as an overriding principle for appropriate conduct by the populace at all levels. This applies to conduct starting from the level of the families, communities, as well as the level of nation in development and administration so as to modernize in line with the forces of globalization.
“Sufficiency” means moderation, reasonableness, and the need of self-immunity
mechanism for sufficient protection from impact arising from internal and external changes. To achieve this, an application of knowledge with due consideration and prudence is essential. In particular great care is needed in the utilization of theories and methodologies for planning and implementation in every step. At the same time, it is essential to strengthen the moral fibre of the nation, so that everyone, particularly public officials, academic, businessmen at all levels, adheres first and foremost to the principle of honesty and integrity. In addition, a way of life based on patience, perseverance, diligence, wisdom and prudence is indispensable to create balance and be able to cope appropriately with critical challenges arising from extensive and rapid socioeconomic, environmental, and cultural changes in the world.”
1.2 Interpretation of Sufficiency Economy
In 2001, the Sufficiency Economy working group (SEWG) was informally set
up jointly between the NESDB and the Crown property Bureau. The main task of the SEWG is to work further in interpreting and elaborating on the Philosophy of
Sufficiency Economy, as described and defined above. The primary objective is to develop a framework of economic thoughts based on the Philosophy of ‘Sufficiency Economy’. Yet, the ultimate purpose is to further its application to the development process in Thailand as well as widening its application in daily lives and various activities at all levels as stated in the definition.
Based on the above official definition of the Philosophy, the SEWG conducted
the work via a deductive process ‘parsing’ the definition into syntactically and
semantically analyzed components. The working group concluded from the
foregoing exposition of the term ‘Sufficiency Economy’ that:
1. Regarding the Form and Function:
– ‘Sufficiency Economy’ is a philosophy serves as ‘guide for the way of living/
behaving for people of all levels toward the middle path’.
– As an agenda, Sufficiency Economy delivers the middle path as the ‘economic life guiding principle’, i.e. a secularized normative prescription, but not a religious statement of faith.
– For application domain, Sufficiency Economy is scalable, with ‘universal domain applicability’: individual, household, community, project, business, management, institution, polity, society, nation state, region, humanity, and biosphere.
– As the foundation for an economic framework, Sufficiency Economy is complete, governing everything from motivation (utility, drives, etc.), to criteria (goals, objectives, etc.), to behaviour (production, consumption, investment, etc.), to system (collectivity, connectivity, etc.), and can be said to, at least implicitly, address all issues within a dynamic setting.
2. Regarding relevant contexts
– As the past course of development, Sufficiency Economy has been put forward for quite some times, and is not initiated as a result of the Asian Crisis.
– As the present course of development, however, in the post-crisis environment, it has been reemphasized as the solution to globalization and changes.
– As the future course of development, the middle path remains critically needed, particularly now with the process of pursuing economic and social development to keep pace with globalization.
– As the promise of future, Sufficiency Economy ensures balance and readiness to cope with fast/extensive changes with respect to materials, society, environment, and culture.
– As a paradigm shift, Sufficiency Economy arises against the backdrop of globalization driven integration of the world and the pace of technological-cultural-social changes.
3. Regarding the working definition
– ‘Sufficiency’ entails three components: moderation, reasonableness, and requirement for a self-immunity system, i.e. able to cope with shocks from internal and external changes.
– Two underlying conditions are necessary to achieve ‘Sufficiency:’’ knowledge and morality.
– For knowledge conditions, Sufficiency Economy requires breadth and
thoroughness in planning, and carefulness in applying knowledge and in implementation of those plans.
– For moral/ethical criteria, Sufficiency Economy enforces the conditions that people are to possess honesty and integrity, while conducting their lives with perseverance, harmlessness and generosity.
In sum, Sufficiency Economy is a holistic concept of moderation and
contentment. It sets out to shield the people and the country from adverse shocks,
and acknowledges interdependency among people at all levels as an approach,
against the backdrop of interdependence and globalization. It emphasizes the use of knowledge wisely with due consideration. Its values include integrity, diligence, harmlessness and sharing. Finally, it seeks to achieve balance and sustainability.
II. THE NEW THEORY AGRICULTURE AS ONE EXAMPLE OF APPLICATION
The Philosophy of Sufficiency Economy calls for a balanced and sustainable
development at all levels. As a practical example of applying the philosophy of
Sufficiency Economy, His Majesty the King has developed systematic guidelines for proper management of land and water resources, based on His experiments with integrated agriculture over the years. This system of agriculture is commonly known in Thailand as New Theory Agriculture, which is also regarded as a new sustainable agriculture towards self-reliance for the rural household.
The main purpose of the New Theory Agriculture is to make farmers more
self-reliant through a holistic management of their land, while living harmoniously The complete New Theory Agriculture has three with nature and within society.stages: (1) sufficiency at the household level, (2) sufficiency at the community level, and (3) sufficiency at the national level.
2.1 The Three Stages New Theory Agriculture
The first stage of the New Theory aims to create self-reliance and self-
sufficient at the household level; the so-called self-sustaining agricultural landscapes. For a household with 4-5 members–an average household size in Thailand, it requires the average of 15 rai (2.4 hectares) area of land. The land shall be divided in to 4 parts with a proportion of 30/30/30/10. The first 30% segment of the land, –approximately 0.48 hectares, is for rice cultivation, while the next 30% is for field and garden crops. The third 30% is to dig a pond of 4 meters deep, which will have a storage capacity of 19,000 cubic meters. The remaining 10% or 0.32 ha are for housing and other activities.
Furthermore, to increase the sustainability of farming systems involve
utilizing holistic way of management practices that have multiple benefits. Among these practices is making use of interrelationships like insect and weed control, water and soil management, integrating livestock and crop production operations, and the use of non-crop species of plants for nutrient cycling and soil protection. These guidelines have wide applicability over a large proportion of the rural areas of Thailand, especially in the Northeast where water supply is relatively scarce compared to land. Where land is relatively scarce or water supply is not a problem, the same concept minus the turning of land into water reservoirs can also be implemented.
The first stage of New Theory Agriculture allows farmers to be at least self-
sufficient in terms of food, and can create proportionate income from selling extra
crops and products beyond necessary consumption of the household. This way, it
provides basic self-immunity for farmers against diverse adversities.
The second stages aims to create sufficiency at the community or organization
level. It is based on cooperative activities with their neighbors within community
based on a concept of sharing excess resources of each household. The activities can be different for each community depending on their conditions; there is no blueprint of activities. They include: community enterprises or co-op based production, community saving groups, establishing community healthcare center, for example. These activities should lead to a more self-reliance of each community, while enhancing capacity of community members in reducing costs of living, or increasing income, or creating community social safety net. It can be compared to a cluster development of businesses in the same locality with similar activities, to achieve economies of scale as well as economies of scope.
In the third and most advanced stage, the community is encouraged to expand
their activities through reaching out to co-operative firms, banks, and other outside sources. The expansion across different levels of organizations or activities can be compared to developing a value-chain in production. The expanded activities include raising fund, creating direct sales channel, seeking fund for establishing community rice mill or cooperative stores, for example. At this stage, various institutions will join hands in a collaborative way to create sufficiency at the national Firms have to initiate corporate social responsibility to reach out to level.communities, while public sector is to promote different types of associations as well as facilitating trust among actors through institutional arrangement.
2.2 Applying the New Theory Agriculture in empowering community
The second and third stages of the New Theory Agriculture provided the basis
for empowerment programs in Thailand. To implement the sufficiency at the
community level in accordance with the decentralization policy, the NESDB has
engaged in the program of facilitating each community to develop its own
Community Development Plan (CDP). The program aims to strengthen people’s
participation, and to build capacity for community’s management. The process of
the CDP preparation is designed as follows.
1. Community members, who are sufficiency at the household level, organize
a consultative meeting to share the understanding of the purpose of CDP, its benefits and application for the community.
2. After having learned the CDP objectives, community members join
together to explore the information and data related to situations of
community: income and expenditure, natural resources, public utilities and
services available, etc. Some sets of data such as expenditure and income
are collected by community committee with cooperation of all villagers,
some are searched from government agencies; some may be extracted from
the experiences of the community members.
3. Then community members convene another meeting for presenting and
discussing the obtained information/data. From such discussion, the
members will learn the strengths and weaknesses of their community;
4. Knowing oneself, the meeting, thereby leads to forming a shared-vision to develop one’s own community, with a work plan to make that vision comes true. The vision can range from reducing expenditure on food by producing more consuming crops or vegetables within the village that can lead to more self-reliance, setting up a saving fund within the village for members to borrow in the time in need, assisting those in the community who are in need of help to reach a self-reliant stage, for example.
5. In case the community members cannot figure out the solutions, they may need to visit other communities, so as to learn from the experiences of
external sources. Throughout the process of preparing CDPs, learning
among people or learning from those who succeeded, are encouraged than
passively listening from government officers or experts.
The above five stages of preparing the CDP give rises to a learning process
among members in the community. Based on the philosophy of Sufficiency
Economy, several governmental agencies, including the NESDB, have changed their roles from directing development towards more facilitating and supporting
communities in planning and implementing community programs and projects.
With the NESDB as a main coordinating agency, the government plans to facilitate over 3000 communities in Thailand to prepare their CDP within the next
three fiscal years; FY 2003/04 – FY 2005/06
III. SELECTED LITERATURE RELATED TO SUFFICIENCY ECONOMY
On the occasion of His majesty’s 72 birthday in 1999 several institutions and
government agencies jointly organized a conference on Sufficiency Economy. As the conference was coincided with the 1999 Year-End Conference of Thailand
Development Research Institute (TDRI), numerous scholars in various fields
contributed their research papers and articles on the subject. In 2002, the Sufficiency Economy working group at the NESDB conducted a national survey of all academic and research institutions to review the state of knowledge regarding this subject. Based on the studies, literature on Sufficiency Economy can be reviewed and categorized as follows.
3.1 Conceptual/Theoretical Interpretation of Sufficiency Economy
Several Thai academics have contributed the work related to the conceptual
interpretation of Sufficiency Economy philosophy. Samutvanich (1998) asserted that the philosophy opened a new paradigm of thinking in a multi-dimensional and holistic term, while can be implemented step-by-step. Senanarong (1999) emphasized that Sufficiency Economy implied self-reliance in 5 aspects: psychological, social, natural resources, technology and economy.
Panthasein (1999) proposed two conceptual papers: (1) a synthesis of
Sufficiency Economy from economists’ perspective; and (2) an analysis of Sufficiency Economy. He claimed that the Philosophy of Sufficiency Economy was based on Buddhist economics. Susangkarn (1999) noted that the philosophy of Sufficiency Economy was consistent with neo-classical economics, by comparing moderation with diminishing marginal utility and reasonableness with rationality.
3.2 Application in Development and Management
This category of literature includes application of Sufficiency Economy at the
level of international relationships–political and economic, application in
development of the country, application in a level of organization, and at the
community level.
We have traced related literature back to a manuscript by Wibulsawasdi
(1987). The manuscript noted that a middle-way monetary policy has three
principles: appropriateness, flexibility, and prudence. Wasi (1999) explained that the Philosophy of Sufficiency Economy was a middle-path development strategy, which interconnected all related factors in a holistic way. Thus it can be used for
revitalizing the socio-economy, which had been under the 1997 crisis and imbalance development strategy over the past decades.
Several researchers at TDRI and National Institute of Development
Administration (NIDA) contributed the works on how to apply Sufficiency Economyto create self-immunity in the economic system in the changing global conditions.Manuscripts and speeches by Sumet Tantivejkul in many occasions during 1998 suggested how to apply the philosophy of Sufficiency Economy in different levels.Among recent works, a working paper by Isarangkul Na Ayuthaya and Pootrakul (2002) examined an application of the philosophy of Sufficiency Economy in defining sustainable development in Thailand’s context.
A number of researches also assess an application of Sufficiency Economy in implementing poverty reduction programs/projects, especially in household and
community levels. Songerd et al. (2001) summarized that integrated plan with
collaboration among agencies; along with a participatory process and knowledge/
understanding are key factors for the success implementation of the projects.
There are also on-going research projects on application of the philosophy of Sufficiency Economy. Selected examples include the work of Local Development Institute and Nedtayarak, et al. at Thammasat University, which seek ways to apply Sufficiency Economy in community development.
3.3 Application in Sectoral Management
The literatures in this category include application in both agriculture and
industrial sectors. For example, Na Ranong (1999) asserted that the New Theory
Agriculture could be applied in risk management context as a way to develop
external and internal self-immunity. Puapongsakorn (1999) also noted that an
application of the philosophy would strengthen industrial sector, in particular the
SMEs, by reducing risk.
Meanwhile, Suranaree Technology Institute, in Nakorn Rajasima Province, has established a coursework on Sufficiency Economy in its Master program in
Management and Rural Development Planning, starting from 2002. At the recent
seminar on Sufficiency Economy, organized by the NESDB in January 2004, we find that there are increasing numbers of universities in Thailand, e.g. Mae Jo University, Kasetsart University, NIDA, etc., establishing similar coursework related to Sufficiency Economy in the graduate level.
3.4 Politics, Administration and Government
Ananthakul (1998) considered the Philosophy of Sufficiency Economy as a
basis for political development of the country, due to its encouragement of people
participation along the process of development. In addition, the philosophy also
emphasizes geopolitics, sustainable development, community empowerment, and
social capital development and as well as good governance.
3.5 Application in Natural Resources and Environmental Management
Peng-Aun et al. (1997) elaborated how to apply New Theory agriculture by
His Majesty the King in an area around Mae-Jo University. The projectrecognized
the utilization of local wisdom in achieving sustainability; particularly a holistic management of soil, water and air, in order to bring microorganisms and
earthworms back to soil.
3.6 Application in Daily Lives
This category comprises of literature related to moral/ethics, culture/custom,
and local wisdom. Selected example is an article by Eaewsriwong (2000), in which the author considered Sufficiency Economy as a culture and moral standard that emphasizes on non-greed and sharing, based on the interdependence principle among people and with nature. Eaewsriwong asserted that main objectives of Sufficiency Economy are to be sufficient of basic needs, while being sustainable in ecological system and lifestyles. Additionally, he convinced that sufficiency economy should be introduced and applied to both national and international levels, in which the world is presently dominated by consumerism and globalization culture.
IV. NEXT STEP: SUFFICIENCY ECONOMY MOVEMENT
Based on the work of SEWG and the proliferation of Sufficiency Economy in many areas and sectors, the NESDB initiated a process of sufficiency economy
movement in September 2003. The movement aims to raise more awareness of the concept and create a learning process regarding the application of the philosophy of sufficiency economy. It hopes that an enhancement of the right understanding among people will lead to broad recognition and extend pragmatic application in broader scale of Thai society. The main driving force of this movement is the sub-committee of Sufficiency Economy movement, which is appointed by the Chairman within the NESDB supporting of the NESDB, with the Sufficiency Economy Unit the work of the sub-committee.
The Movement expects to create a learning network of Sufficiency Economy in all sectors and all levels. At first, there will be four main implementing programs,
which accompanying each other; (1) developing and coordinating the learning
network, (2) creating new knowledge through study and research, (3) producing
curriculum and learning process, and (4) disseminating the information and
knowledge to the public.
The establishment of the Sufficiency Economy Movement aims to enable
Thailand to pursue a balanced and sustainable development in the globalization
world. It is expected to develop the strong foundations of society, through
enhancing the ability to adapt and adjust for any changes occurred. Ultimately, these will lead to the well being of Thai people as a whole.
REFERENCES
Ananthakul, Anan, 1998, “Development philosophy: new theory by H.M. the Kingroyal initiative, in jurisprudence and political dimension”. Civil Services
Training Institute. Special lecture. Bangkok, November}
Eaewsriwong, Nithi, 2000 “Cultural dimension in Sufficiency Economy: its definition {No.4, February, P. 78-86}. and importance” Silapra-Wattanadhamma Magazine
Isarangkul Na Ayuthaya, Chairayu, and Pootrakool, Kobsak, 2002, “Sustainable
Economic Development through the Sufficiency Economy Philosophy”, Paper
for internal discussion, Crown Property Bureau and NESDB. November.
Local Development Institute, 2003, “A model of local economy in 200 districts based on Sufficiency Economy,” An action research project: The Office of Village Fund National Committee, Bangkok, 2002-2003.
Na Ranong, Wiroj, 1999, “Risk and self-immunity of Thai agriculture.
Thailand Development Research Institute (TDRI).
Nedtayarak, Prayong; Manee-preuk, Chusri; and Preedasak, Paradon. 2002, “How toapply HM’s initiative on the New Theory.” Bangkok: Faculty of Economics,
Thammasat University.
Piboolsravut, Priyanut, The Sufficiency Economy Working Group. 2003a,“Economic Theoretical Framework of the Sufficiency Economy Philosophy” Bangkok: Office of National Economic and Social Development Board (NESDB).
Piboolsravut, P., Artisuda Na Nakorn, 2003b, “Literature Review on Sufficiency
Economy (in Print and CD-ROM).” Bangkok: Office of National Economic and
Social Development Board (NESDB).
Panthasen, Apichai, 1999, “H.M. the King’s Sufficiency Economy, analyzed by
economist’s definitions,” Bangkok: Thailand Development Research Institute
(TDRI).
Peng-Aun, Danuwat, 1997, “Research and development on sustainable agriculture
towards environmental study and conservation: A new paradigm for
agriculture for health and survival,” Mae Jo University, Chiang Mai.
Puapongsakorn, Nipon, 1999, “Indusrial Development in Thailand and Sufficiency Economy,” Bangkok: Thailand Development Research Institute (TDRI).
Royal Speech , December 4, 1974. Bangkok: Amarin Printing and Publishing.
Senanarong, Ampol, 1999, “A Direction of Rural Development,” in Papers for
, Khon Kaen University. Annual Conference of Development Research Institute
January.
Songerd, Manoon, Suthirat Hongsamad, (2001), “Poverty Reduction Strategy at the st Interdisciplinary Household Level towards Sufficiency Economy,” in
The 1st Conference among Research Institute, Bangkok.
Sumutvanich, Chaiyanan, 1998, “The Great Thinking Paradigm,Training Institute. Special lecture. Bangkok, November.
Susangkarn, Chalongpop, 1999, “Sufficiency Economy and the Economic Crisis,”
Bangkok: Thailand Development Research Institute (TDRI).
Tantivejkul, Sumet, 1998, “Sufficiency economy lifestyles according to H.M. the
th on the 5 of December King’s royal initiative”, published in Matichon Weekly
1998.
United Nations Conference on Trade And Development (UNCTAD), 2000,
Th “Expression of appreciation to His Majesty the King of Thailand,”
The 10 Session UNCTAD Conference, 12-19 February 2000, Bangkok.
Wasi, Prawase, 1999, “Sufficiency Economy and Civil Societies: The Way to
Revitalize the Economy and Society.” Bangkok: Rural Doctor Printing.
Wibulsawasdi, Chaiwat, 1987, “An implementation of the monetary policy based on the middle path concept,” (Internal memo, Bank of Thailand, Bangkok.
Wong Cha-um, Sansern (2001), “Sufficiency Economy: Basis to the Sustainable
Development,” Bangkok: Office of National Economic and Social Development
Board (NESDB).
A Thai studies warlord
In an ideal world, areas studies works would be published simultaneously in both the western and local language. Furthermore, the medium of the internet does make this possible. No more paper limitations at publication time.
Srithanonchai: “He a ‘warlord’? No, just the chief of a small fiefdom.”
Yes, the **market** for specialised academic work is very limited.
If area studies specialists were “public intellectuals” as you advocate Srithanonchai (like Juan Cole, for instance) definitely would expand this limited market. If I was a management type at a university, I would be push this. Academic productivity is, quite frankly, apalling, but most intellectuals would argue that this “capitalist” logic does not apply to them, I guess, but witness intellectuals like Aung-Thwin declaring that anyone without a tenured academic position lacks credentials and legitimacy that reduces the field to like two people. Pretty cush.
There is such a limited demand in the west for Thai Studies or Burma Studies that some perverse incentives have arose, that people should really question more. Scholars brand themselves (marketing, not hot iron) with a blockbluster, like Aung-Thwin’s catch all “Mon Paradigm” instead of doing the painstaking work of collecting historical sources and publishing critical edited editions of them, one by one, and receiving peer feedback instead of setting the agenda and throwing out a trail of messy breadcrumbs that successors have to do the painstaking work to document and analyse and then not get credit for because it was the agenda setter who first thought of it. I really think the first thing these deconstructors have to deconstruct, is…themselves, but their absolute power in little feudal domains, of course, precludes this.
Academic capitalism:
http://www.cust.educ.ubc.ca/workplace/issue5p2/mazzolini.html
Anthropology goes to war
I think it is a universal issue where people who are unable to control themselves look to blame an ‘other’, in this case, drugs. Of course the initial problem is with drug users themselves, that they are unable to control themselves for it to be a problem. There would be psychological reason behind the individuals abuse. But sociologically, it is a sign of great weakness that there must be a war against something, in this case drugs, in order to be ‘better’ than it. Popular violent action along supply routes is a good indication that it reflects a fear and therefore weakness, at least from a liberal perspective, in relation to self control. Is this too general? Because obviously issues of personal will which come over the will of society is a re-occurring theme in South East Asia, at least from my perspective. What is uniquely Thai about this? It seems fairly Hegelian. Would Thailand’s elite be able to survive with more subtle policies of fear??
The King Never Smiles?
To all people who were born in Thailand and have spent most of your life there, well better be more than 13 years 😉
The more you talk about him and this book, the more popular he can be. Lets not talk about him and his book anymore.
You know what, STOP POSTING YOUR COMMENTS. Please don’t fall into this publication traps. No one will hear nothing if it never has been mentioned or never worth mentioned.
Believe me, we’re better off to spend our time reaading good books. Lots of them out there waiting for us.
As Thai people always do, we admire people by heart. Actions speak louder than words.
Interview with Burma’s Ma Thanegi
some burmese are so easy to betray like Ma Thanegi. In my experience, they have no loyalty, faithfulness, and high principle like enthics people have. Believe me that most Burmese will do anything for money, power, and promotion. Even exile Burmese people who are educated people, have the same direction like regime. Burmese history have already proved their characters.For power, they will kill everybody even their own families. I am not Burmese hater, but in our minority experience, the most Burmese rightenous peson has still carve like fishing hook.I am not saying all people but mostly the same shit.
Communist garlic threatens Thai culture
[…] Thai food culture threatened by garlic from China […]
Thai studies conference underway
Funny how the situation has turned so humorous. Anyhow, a happy Thursday night to you.
The King Never Smiles?
Atama. You said he makes up evidence. Yet in your own little tirade you give no new evidence. You are only able to resort to ad hominem attacks, which shows your own intellectual development. р╕Чр╕╡р╣Ир╕Др╕╕р╕Ур╕Юр╕╣р╕Фр╕бр╕▓р╕Чр╕▒р╣Йр╕Зр╕лр╕бр╕Ф р╕бр╕▒р╕Щр╣Ар╕Вр╣Йр╕▓р╕Хр╕▒р╕зр╕гр╕╣р╣Йр╣Др╕лр╕бр╕Др╕гр╕▒р╕Ъ р╣Ар╕Юр╕гр╕▓р╕░р╕Ьр╕бр╕бр╕▒р╣Ир╕Щр╣Гр╕И 80% р╕зр╣Ир╕▓р╕Др╕╕р╕Ур╣Ар╕нр╕Зр╕Др╕Зр╕вр╕▒р╕Зр╣Др╕бр╣Ир╣Др╕Фр╣Йр╕нр╣Ир╕▓р╕Щр╕лр╕Щр╕▒р╕Зр╕кр╕╖р╕нр╣Ар╕ер╣Ир╕бр╕Щр╕╡р╣Йр╕лр╕гр╕нр╕Б
р╕кр╣Ир╕зр╕Щр╕Др╕╕р╕У р╕Вр╕нр╣Ар╕Ыр╣Зр╕Щр╕Вр╣Йр╕▓р╕Юр╕гр╕░р╕Ър╕▓р╕Чр╕Чр╕╕р╕Бр╕Кр╕▓р╕Хр╕┤р╣Др╕Ы р╕Бр╣Зр╣Ар╕Ыр╣Зр╕Щр╕Вр╕╡р╣Йр╕Вр╣Йр╕▓р╣Ар╕Вр╕▓р╣Др╕Ыр╕Чр╕╕р╕Бр╕Кр╕▓р╕Хр╕┤р╕ер╣Ир╕░р╕Бр╕▒р╕Щр╕Др╕гр╕▒р╕Ъ р╕Ьр╕бр╣Др╕бр╣Ир╣Др╕Фр╣Йр╕лр╣Йр╕▓р╕б р╣Бр╕Хр╣Ир╕Ьр╕бр╕Бр╣Зр╕Др╣Ир╕нр╕Щр╕Вр╣Йр╕▓р╕Зр╣Бр╕Щр╣Ир╣Гр╕Ир╕зр╣Ир╕▓р╕Др╕╕р╕Ур╣Др╕бр╣Ир╣Гр╕Кр╣Ир╕Кр╕▓р╕зр╕Юр╕╕р╕Чр╕Ш р╣Ар╕Юр╕гр╕▓р╕░р╕Др╕╕р╕Ур╕Чр╣Ир╕▓р╕Чр╕▓р╕Зр╕Ир╕░р╣Др╕бр╣Ир╕гр╕╣р╣Йр╕Ир╕▒р╕Бр╕Др╕│р╕кр╕нр╕Щр╕Вр╕нр╕Зр╕Юр╕гр╕░р╕Юр╕╕р╕Чр╕Шр╣Ар╕Ир╣Йр╕▓р╣Ар╕Кр╣Ир╕Щр╕Бр╕▓р╕ер╕▓р╕бр╕кр╕╣р╕Хр╕гр╕Фр╕╡р╕Юр╕н р╕Др╕╕р╕Ур╣Др╕бр╣Ир╣Гр╕Кр╣Йр╕кр╕Хр╕┤ р╣Др╕бр╣Ир╣Гр╕Кр╣Йр╣Ар╕лр╕Хр╕╕р╕Ьр╕е р╣Гр╕Кр╣Йр╕нр╕▓р╕гр╕бр╕Ур╣Мр╕Др╕зр╕▓р╕бр╣Вр╕Бр╕гр╕Шр╣Бр╕Др╣Йр╕Щ р╕Фр╣Ир╕▓р╕Чр╕нр╕Щр╕Ьр╕╣р╣Йр╕нр╕╖р╣Ир╕Щ р╕Хр╕▓р╕бр╕кр╕Ър╕▓р╕вр╣Ар╕ер╕вр╕Др╕гр╕▒р╕Ъ р╕гр╕▒р╕Бр╕Кр╕▓р╕Хр╕┤ р╕Бр╕йр╕▒р╕Хр╕гр╕┤р╕вр╣М р╣Бр╕Хр╣Ир╕ер╕╖р╕бр╕ир╕▓р╕кр╕Щр╣Мр╣Др╕Ыр╣Ар╕кр╕╡р╕вр╣Бр╕ер╣Йр╕з
р╣Бр╕Хр╣Ир╕Ьр╕бр╣Др╕бр╣Ир╕Вр╕нр╣Ар╕Ыр╣Зр╕Щр╣Др╕Юр╕гр╣И р╣Ар╕Ыр╣Зр╕Щр╕Чр╕▓р╕кр╣Ар╕лр╕бр╕╖р╕нр╕Щр╕Др╕╕р╕Ур╕Бр╣Зр╣Бр╕ер╣Йр╕зр╕Бр╕▒р╕Щ
If you are Buddhists, begin to use your critical thinking to examine the evidence. Otherwise don’t begin to say you love “Nation, Religion, King”.
2006/8 – The year of living repetitiously?
Here’s someone who obviously agrees with you, Ajarn:
http://blog.nationmultimedia.com/home/blog_data/25/25/images/TopCopJob4.jpg
The King Never Smiles?
I think the author of the book merely wants to create his opportunity or fame by making up evidence/story to damage others. He simply has no ethics nor right mind. He is dubious with fake and self-interpreted evidence. His work will eventually become a self-destruction. The only advantage he has is a command of English language that he can use it to spread what he wants to believe. When it is controversial and debated, it is good for the business of his book.
Most persons with ignorance like him cannot resist unethical thinking, wrong behaviour and wicked action.They cannot appreciate good persons or good things. They have no ability to see nor understand nor judge what is good or bad. They cannot make distinction between good and bad. I sympathize for his weakness, his lack of mind intelligence and his misfortune in the future. I hope one day he can develop his mind to become ethical and wisdom-based. I hope he will not be classified as the lotus under the water, caught by aqua plant and eaten by reptiles with no chance to see the light and bloom above the water.
2006/8 – The year of living repetitiously?
The military government was unable to convict Thaksin of anything and in the court of popular opinion, Thaksin comes out on top. Why shouldn’t he walk?
The electorate and the “acute state of Thai politics”
Dickie S #64 – You are right; I am wrong. I was too hasty in my visit to Bkkeats, only looked at page 1. Stupid! Please allow me to apologise from the heart of my bottom. (End of off-topic)
Grasshopper#62: “especially when both arguing are right” – I can’t see that recommending a course of action that would, at the very least, alienate Thais and almost certainly deny the possibility of future visas, is right.
I think Republican has hinted that he’s a teacher in some institution here. If so, do you think he’s preaching what he advocates to his students & colleagues? Of course not. He’d be lynched.
“Really? I had absolutely no idea. Thank you for enlightening me about the unknown deeds of these brave souls, among whose number no doubt you count yourself. The poor Thai people have so much to be grateful to you for.” (stamps foot & exits stage left, colliding with a barbarous peon, who rudely awakens from Bogarting while Bangkok burns, & leads the trolls, lemming-like, bearing the Great Republican Leader, chanting “unto, unto, unto!” to Anus-a-worry Democ, where GRL strikes a heroic pose and turns to stone, as the trolls self-immolate. The rest is silence.)
A Thai studies warlord
It would be nice if Craig Reynolds could, from time to time, contribute to New Mandala. He a “warlord”? No, just the chief of a small fiefdom.
Ministers at the Arunachal Pradesh Manau
Thank you Nicholas and aiontay for all that info. I looked through Leach’s Political Systems of Highland Burma as suggested and found some interesting tidbits:
1. “In the later part of the 18th century, in the course of somewhat indecisive wars between Burma and China, the various Shan principalities of the Upper Irrwaddy area (Mogaung, Mohnyin, Waingmaw, Bhamo) appear to have sided with the Chinese and, as a consequence, suffered destruction at the hands of the Burmese armies (footnote # 5: See Imbault-Huart (1878), where Meng K’ong = Mogaung, Meng Yang = Mohnyin) (Leach, page 34)
2. “The majority of existing books about Kachins contain a categorical assertion that the Kachins, as a people, migrated into the Kachin Hills area in the fairly recent past from Tibet or even further afield. There is no evidence for such statements.” (Leach, page 230) [maybe “late recorded migrations” does not mean “Kachins were not there already to begin with”]
[Comment: I find this sort of issue fascinating because the ethnic diversity of Yunnan was incredible in the 13th century when the Mongols arrived on the scene as attested to in a paper by Christian Daniels (see below), even Mon-Khmer speaking groups.
The arrival of the Mongols in the 13th century and then displacement by the Ming around 1383 marks the real beginning of written history for Yunnan as well in Burma and Tai states like Chiang Mai, after that the written record creates an almost obsessive focus on low land rice cultivating cultures (Burmese, Tai, Chinese). References to upland dwellers only seeming to occur when there was a “rebellion”.
Anyway, research on Tibeto-Burman speaking upland dwelling ethnic groups during the early Qing (1644-1800) might have more sources and evidence. I seem to remember Perdue who researches the northern frontiers of the Qing writing a paper on this period at a recent Singapore conference, paper unpublished as far as I know.]
References
Daniels, Christian (2001). “The Formation of Tai Polities Between the 13th and 16th Centuries; The Role of Technological Transfer,” Memoirs of the Research Department of The Toyo Bunko, No.58, pp. 51-98
Imbault-Huart, M.C. 1878. Histoire de la conquete de la Birmanie par les Chinoise sous le regne de Tc’ienn Long (Khien Long) (trans. from the Chinese), (reprinted from Journal Asiatique)
Sorry sir, we are not willing to cover Thong Daeng
“……here is a link to a lovely set of expressionist style paintings of Thailand’s most famous canines, the Bangkok Soi Dogs…….”
I like the smile of the welcome to Thailand Soi dog:
http://www.chriscolesgallery.com/welcome_to_thailand_soi_dog.htm