100 FIRSTS IN BANGKOK: 5. Canals in Bangkok

Published on Oct 6, 2004

From the First Reign to that of King Rama III, Bangkok within its walls was an almost unimaginably tiny place considering its vast sprawl today. The seven-kilometre city wall enclosed just 2,163 rai – less than three-and-a-half square kilometres – and a population of between 70,000 and 80,000. Bangkok has since spread outward to cover some 1,570 square kilometres and become home to an estimated 12 million people.

The choice of dwelling places in the earliest years was either inside the wall or on Rattanakosin Island. If citizens chose to live beyond the gates, they often faced difficult conditions, not least of which was flooding.

There were, however, the huge expanses of orchards and fields everywhere, and these were viewed with pleasure by the multitudes who travelled via the great transport routes of the day, the canals.

The waterway network that so enthralled foreign visitors and helped build Bangkok’s reputation was traversed primarily in small, light boats.

Out on the water – the bulk of Bangkokians living in raft-houses along the Chao Phya and its tributaries – the genuine life of the city could best be seen, its heartbeat most surely felt.

Townsend Harris, a businessman who served as US President Franklin Pierce’s envoy to the court of Rama IV, estimated there were around 7,000 raft-houses at the time. And he could see for himself why Bangkok was called “the Venice of the East”, so elaborate was its labyrinth of natural and man-made waterways filled with boats.

The first and most important canal was dug in 1783, in Rama I’s time, a defensive structure known as Rob Krung (literally, “around the city”).

On the throne just one year, the King ordered the capital’s expansion to the east, and 10,000 Khmer prisoners of war were set to work burrowing a trench linking Banglamphu Canal, to the north of the Chao Phya, with the Ong-arng Canal in the south.

Rattanakosin Island was actually formed by Rob Krung to the east and the Chao Phya to the west.

At the same time, Rama I demolished the eastern city wall, built in the reign of King Taksin, and two new parallel canals were excavated to connect with Rob Krung.

Beyond facilitating his subjects’ movement and protection, Rama I had Mahanak Canal built next to Wat Saket so they could come together and socialise, while performers recited the traditional improvised poetry known as “sakava” for their amusement.

When war with the early Vietnamese loomed, King Rama III had Chinese workers dig the Saen Saeb Canal, from present-day Hua Mark to Chachoengsao’s Bangkhanak district, to ship his troops.

The Saen Saeb also connected the Chao Phya with Bang Pakong and eased the journey to Chachoengsao. Chinese labourers were also responsible for the city’s outermost defensive canal, Padung Krung Kasem, which in Rama IV’s time linked present-day Wat Tewarat Kunchon to Wat Kaew Fa. It met Mahanak Canal at the Mahanak junction, which continues to be an important trade centre.

Rama V oversaw the construction of Prem Prachakorn Canal by Chinese workers, which connected Phadung Krung Kasem Canal with the Chao Phya in old Ayutthaya.

Necessity, much planning and, obviously, a lot of forced labour went into giving Bangkok its Venetian airs, but far more importantly, its people a means of getting around.

These canals have always been transportation routes, bringing all the food staples and life’s other essentials from near and far. They have also, worryingly, always served as communal toilets and sewers – this is no modern phenomenon.

King Rama V recognised with alarm that the Chao Phya and the canals were becoming horribly polluted breeding waters for disease. He moved to protect them by law in 1902, and 95 canals in Bangkok and Thon Buri were formally registered.

Alas, the once-beautiful canals’ vulnerability to contamination helped sign the death warrant for most. As the motor car created a popular culture of road transport, Bangkok’s canals began disappearing, and the great majority today lie refilled where once so many thousands toiled to excavate them.

Published on October 18, 2004

The circumstances under which Varirayana Bhikkhu abruptly left the monkhood during the summer of 1851 to take over the reign of Siam as King Mongkut were quite extraordinary, representing one of the most intriguing episodes in the history of early Rattanakosin.

At 47, he was already a middle-aged man, having been ordained a monk for 27 years. He did not seem to have any political base to support his claim to the vacant throne left open by the demise of his half-brother, King Nangkhlao (1824-1851). It was true that Prince Mongkut was a genuine Celestial Prince, who was born of royal parents on both sides. But, as earlier Siamese history had shown, the status of Celestial Prince did not guarantee him an automatic right to the throne.

It was the Accession Council, which was made up of the nobility, which decided the selection of a monarch by taking into account the political circumstances and power-broking of the time.

Recent studies have sought to reinterpret the special circumstances of the enthronement of King Mongkut. The fourth ruler of the Chakri Dynasty owed his rise to the throne to the Bunnag clan, who at the time had virtually absolute control over Siam’s military, political, economic and commercial domains.

In his controversial book “The Politics of the Enthronement of Phra Chom Khlao” (Bangkok: Matichon Press, 2004), Therdphong Khongchan argues that Jamuen Vaivoranat (Chuang Bunnag) and Jamuen Rajamataya (Kham Bunnag) were decisively responsible for the support of Prince Mongkut to become the new king, because he posed the least threat to the political and military power and wealth of the Bunnag clan.

The two high-ranking noblemen were brothers and sons of Chao Phraya Phra Khlang (Dis Bunnag). Together with his younger brother, Phraya Sripipatratanarajkosa (Thut Bunnag), Chao Phraya Phra Khlang exercised an almost monopoly on the conduct of Siamese affairs in the first half of the 19th century. Their father was Bunnag, who was a friend and in-law of King Yodfa.

Bunnag married Khun Nuan, a younger sister of Than Phuying Nag, the mother of King Lertla and wife of Chao Phraya Chakri, who would later become King Yodfa. Through marriages and relations, Bunnag would be able to establish his clan as the most powerful in Rattanakosin.

Chao Phraya Phra Khlang was the chief minister with the most power in Siam during the Third and Fourth reigns. His son, Jamuen Vaivoranat, who was later promoted to the highest rank of Chao Phraya Maha Srisuriyawongse (Chuang Bunnag), would become regent during the reign of King Chulalongkorn.

In 1824, Chao Phraya Phra Khlang, Phraya Sripipatratanarajkosa and Jamuen Vaivoranat passed over Prince Mongkut for Prince Jesda Bodin to take over as the third ruler after the demise of King Lertla (1809-1824).

Prince Jesda Bodin was the eldest son of King Lertla. His mother was a commoner. But he excelled in trade, commerce and administration, helping King Lertla, who was more interested in spending his time writing poetry and appreciating the arts, to run most affairs of the state.

The Bunnag clan readily supported Prince Jesda Bodin, because they considered him a strong ally to further enhance their political power. King Nang Khlao, and to a greater degree, King Mongkut, might in theory have held absolute power in the conduct of state affairs, but in reality they ruled under “limited monarchy” with the military and noblemen exercising their mighty power in the shadows.

It was not until towards the end of the 19th century that King Mongkut’s son, King Chulalongkorn, or Rama V, would be able to reclaim absolute monarchy after the deaths of the key members of the Bunnag clan.

The traditional-history textbooks generally give the impression that Prince Jesda Bodin was not a Celestial Prince in the strictest sense, because his mother was not a queen, and that he “stole the throne” from Prince Mongkut. But as is generally known, King Lertla and King Yodfa (1782-1809) – the father and grandfather respectively of Prince Jesda Bodin and Prince Mongkut – were also born commoners.

Born 200 years ago on October 18, 1804, Prince Mongkut was only 20 years old when his father, King Lertla, passed away. Like all Thai men coming of age, he had just entered the monkhood to fulfil his duty as a Buddhist. His mother was Queen Sri Suriyendra, a cousin of King Lertla. Bangkok then was a young capital, established in 1782 by King Yodfa, or Rama I, right after the end of the Thonburi Kingdom and 15 years after the fall of Ayutthaya.

Given the political situation of the time, Prince Mongkut decided to stay on in the yellow robe to avoid giving the impression that he had ambition for the throne. It was the tradition of the Siamese, noblemen or commoners to seek refuge in the monkhood in times of political peril.

As a monk, Prince Mongkut proved to be a first-class scholar. He was the first king in Asia to learn how to speak and write English. His Pali was excellent and he was well versed in the Buddhist doctrine. He also studied modern science, geography, history, mathematics and astronomy. It was during his monkhood that he travelled to the North and reportedly discovered the Ramkhamhaeng stone, with inscriptions of the earliest known Thai language, before bringing it back to Bangkok.

The prince-monk known as Vajirayana also founded a religious order, the Thammayuth Sect, which emphasised strict discipline and practices. The sect was created as a reaction to the lax religious practices of the Maha Nikaya, the mainstream Buddhism. Wat Samorai became the centre of the sect, which gained respect among the people. However, King Nang Khlao was disturbed with Vajirayana, who was summoned to stay closer to him at Wat Bovornnivej.

The king would have liked one of his sons, Prince Annop – then 31 – to succeed him. But the Bunnag clan, as Therdphong points out in his book, believed that they would not get along with Prince Annop that well. Other candidates, who were either sons of King Lertla or King Nang Khlao, were passed over, including Prince Juthamani, the younger brother of Prince Mongkut.

Eventually, the Bunnags decided to support Prince Mongkut, who was likely to pose the least threat to their power. Prince Juthamani would become the Second King, elevated to a full title as King Pinkhlao.

The Bunnags’ power reached its zenith during the Fourth Reign, as they promoted their sons, siblings and relatives to all the key positions of state. Naturally, King Mongkut was obliged to feel grateful to the Bunnags for bringing him to power. He allowed them almost free rein to run the affairs of state on his behalf.

Still, King Mongkut managed to begin consolidating Siam, which at the time was loosely divided into territories under the rule of local lords, into statehood. Colonial threats were clear, and he deterred these by institutionalising the concept of nationhood for the first time to show the colonial powers that Siam was a unified country with a great history.

When he passed away in 1868, his son Prince Chulalongkorn took over the throne. Initially, he faced hardship in dealing with the nobility and the Bunnags, but when he came of age, he began, with the aid of his half-brothers, to consolidate his power. However, it was not until the death of key members of the old establishment that he could really embark on a revolution to modernise the country.

King Mongkut could not have imagined that his son would pull off the task that he himself would have liked to accomplish – absolute monarchy.

Thanong Khanthong celebrates the 200th birthday anniversary of King Rama IV and his accomplishments.

Published on October 19, 2004

In a small village in northern Sweden, there is a road named after Thailand’s King Chula-longkorn. It marks his visit to the village more than 100 years ago.

During a recent trip to Sweden, Ministry of Culture officials came across Kung Chulalongkorns vag – or King Chulalongkorn Road – in a small village called Utanede in Ragunda community, deputy permanent secretary for culture Vira Rojpojchanarat said.

“It was the road the King of Siam used on a carriage to the village [where] he stayed overnight more than 100 years ago,” Vira said.

“It’s impressive that the Swedish people record important events such as the King’s visit. Our country should follow this good example for the younger generations’ history research,” he said adding that a local carriage belonging to Anna and Beria Ericson that joined the caravan was also in the city’s museum.

King Chulalongkorn visited the Scandinavian country in 1897 after an invitation from King Oscar II of Sweden and Norway to an art and industry exhibition in Stockholm. King Chulalongkorn stayed in Sweden from July 13 to 20, 1897.

After carriages were replaced by trains and cars, the unnamed 3.5-kilometre road fell mostly into disuse, he said. In 1940, the Swedish government fixed the road and named it Kung Chulalongkorns vag, using the name familiar to many villagers.

And now, Thais living in Sweden are raising funds to build a monument to King Chulalongkorn on the road, Vira said.

The officials were recently in Ragunda to join a celebration of 100 years of Thai-Swedish relations at the “Thai-Swedish Northern Europe Centre”, also known as Kung Chulalongkorn Pavilion. The teakwood centre serves as an information centre on Thai culture and tourism and includes a room focused on King Chulalongkorn’s visit to Sweden.

Pakamas Jaichalard

The Nation

How long did it take him to go all the way up there?

Every day, in a small building nestled amid the lush green valleys of Northern Thailand, a group of young hill tribe people is hard at work.

At first glance, their labours could hardly be further from the region's traditional pastimes.

These young people are producing a website, complete with articles in both Thai and English, as well as audio and video footage, quizzes and discussion forums.

But this is a website with a difference: it is dedicated to issues which matter most to the hill tribe communities - arguably the poorest and most discriminated minority group in Thailand.

The young producers of the website - the Virtual Hilltribe Museum - hope that by mixing modern technology with ancient culture, they can reach out to their peers and persuade them to be proud of their heritage, helping to stem the gradual erosion of hill tribe traditions.

"We can't make things go back to the way they were before, but we have to find a way to mix old and new together," said Atee Chermeu, who write articles about his own tribe, the Akhas.

"Writing this website it really important to me because our culture is disappearing, and it's in danger of dying altogether," said Atee's colleague Somchai Jasee, a member of the Lahu tribe.

"At the moment, whenever an elder dies, it's like an entire library has disappeared," he added.

Homogenisation of culture

There is little doubt that the hill tribe people of Northern Thailand are rapidly losing their unique way of life and gradually assimilating into Thai society.

In the last few decades, whole villages have been uprooted in government resettlement programmes, bringing hill tribes into closer contact with the majority Thai population.

Deprived of land, there is now a serious lack of opportunities for young people who want to stay in their villages.

And that assumes any of them actually want to stay. Access to the trappings of modern life - with TV, films and the internet - has led many hill tribe people to feel ashamed of their cultural roots.

"In the cities, even people from the same village will greet each other in Thai," said Arthit Gatu, an ethnic Karen who works at the Virtual Museum.

"If you ask them why, they say it's because they're embarrassed to be Karen."

The website aims to redress this balance, encouraging ethnic minorities to take pride in their cultural identity as well as educating others about the hill tribe traditions.

The site's readers - mainly young people working in the cities - can read a series of articles addressing issues which affect hill tribe people today. These might include living away from home, cross-tribal marriages and advice on obtaining full Thai citizenship.

Jonathan Morris, an American ex-Peace Corps volunteer who was instrumental in setting up the website said the discussion forums were a particularly popular part of the site.

"Maybe the readers just don't have any other forum to say what they want," Mr Morris said.

One of the most heated debates on the site focused on a popular Thai song, and exemplifies the misunderstandings which sometimes arise between the hill tribes and majority Thai population.

The song tells the story of a hill tribe woman who teaches young Thai boys about sex. Although it has no basis in fact, Thais often assume it is true, and even representative of hill tribe behaviour.

Accepting the inevitable

One criticism which has been levelled at the Virtual Museum is that, by using modern technology, the website team could actually be exacerbating the move away from tradition.

But Mr Morris said: "You can't preserve a culture by making people dance and wear traditional clothes. These changes are coming, so why not be prepared. Why not use it to your advantage?"

"It's a lost cause to expect people to carry on their traditional lifestyles, but it is still possible to preserve their ethnic identities."

Alberto de la Paz, the curator of a hill tribe exhibition in the nearby town of Chiang Rai, has an even more pessimistic outlook.

"Change is inevitable," he said. It's a losing battle to preserve these traditions. I'm just delaying it, but I'm not expecting to win."

However daunting the task, websites and museums are at least providing hope.

But to survive as distinct cultural groups, the tribespeople themselves have to want to safeguard their heritage, and find a way to reconcile the old with the new.

And there are signs that this is already starting to happen.

"I recently went to a full moon ceremony in the village where I grew up," said Kamonthip Saelee - an ethnic Lisu.

"People started dancing even though this particular ceremony is not meant to include any dances," she said.

"My dad told me that this year they'd decided to include the dancing because people enjoyed it. And perhaps that's the key - to keep finding new ways to make our cultural practices fun and interesting."

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Hilltribe viewpoints

Thailand has at least 10 different tribal groups, each with their own customs, language and clothing.

But one thing they all have in common is the threat which development poses to their way of life.

BBC News spoke to six workers at the Virtual Hilltribe Museum - all from different tribes - and asked what problems their communities faced.

How long did it take him to go all the way up there?
From Siam or from Stockholm?

yea

Well, going from Stockholm to the site of the pavilion probably took at least a couple of days back then, going mostly by train and boat.

I don't know how long he was away from Siam, but it must have been a very long time since he didn't fly (naturally) and he toured large parts of the western world on the same journey.

Published on January 30, 2005

This week the people of Thailand should take the time to pay their respects to HRH Prince Mahidol of Songkhla, the late father of HM the King, for his role in bringing the practices and ideas of modern medicine and public healthcare to the Kingdom nearly a century ago.

Born on January 1, 1892, Prince Mahidol started laying the foundations for both of these important areas back in the 1920s through his revolutionary contributions to higher education, especially in the fields of the basic sciences, public health, medicine, nursing and medical research.

Based on observations he made while serving in the Royal Thai Navy, Prince Mahidol decided that Thailand needed to greatly improve the standards of its professional medical practitioners and of the country’s public healthcare in general, as he believed that improvements in these fields would play an essential role in national development.

As a first step he sought to lay the foundations for the teaching of the basic sciences, which at the time were lacking, and even provided some of his own money to establish scholarships so that a group of six talented students would have the opportunity to study physics, chemistry and biology in England, which was a first for Thai students.

These students later formed the core of the first well-qualified teaching staff in these fields in Thailand. Over time, more teachers were trained to instruct Thai students in other fields of the applied sciences, resulting in a lasting improvement in medicine and public healthcare.

In the process of implementing the first effort at institutional development in these areas, Prince Mahidol himself had occasion to study medicine and public health.

In 1921 he earned a Certificate of Public Health and in 1928 the degree of Doctor of Medicine from Harvard University. During his residence at the premier US medical school, he also negotiated on behalf of the Thai government an agreement with the Rockefeller Foundation for assistance to develop medical and nursing education in Thailand.

As director-general of the then University Department of the Ministry of Education, he was personally involved in the implementation of the assistance agreement with the US-based foundation and later headed the committee that established the Siriraj School of Medicine, which was the first of its kind in this country.

These achievements show that Prince Mahidol was a far-sighted educational planner as well as a skilled hand at institutional development.

As the founding father of Siriraj medical school, Prince Mahidol taught preventive and social medicine and later worked as a resident doctor at McCormick Hospital in the northern province of Chiang Mai, where he personally tended needy patients and even donated his own blood to treat them.

By his determination and wide-ranging efforts Prince Mahidol affirmed the noble principle of the dignity and worthiness of every human being, regardless of their social origin, property, birth or any other measure of status.

In fact his advocacy of the spirit of brotherhood towards all human beings was well known at the time, and some of his maxims for medical students remain highly respected even to this day.

Among his more memorable statements on the subject are: “I do not want you to be just a doctor: I also want you to be a man” and: “True success is not in learning but in its application to the benefit of mankind.”

This humanistic outlook also made its mark on the lives of his consort, HRH the Princess Mother; his eldest daughter, HRH Princess Galyani Vadhana; his first son, HM King Ananda Mahidol; and his youngest son, HM the King, as well as the members of His Majesty’s family.

And in the words of Professor AG Ellis, a former dean of Siriraj medical school, Prince Mahidol “was born to make the world a better place”.

BY NOPHAKHUN LIMSAMARNPHUN /np

Unesco weighs up more Thai sites

The Nation
Publication Date : 2005-02-23

Unesco has agreed to consider a Thai request to include 12 cultural and natural locations in the Kingdom on its World Heritage list.

The proposed sites consist of eight cultural and four natural locations, according to Prasertsuk Jamonman, director of the Natural and Cultural Environmental Conservation Division of the Natural Resources and Environment Ministry.

The cultural sites are the historical remains of Prasat Hin Phimai, Prasat Hin Phanom Rung and Prasat Muang Tam; Phu Phrabat historical park in Udon Thani; a scenic strip along the Chao Phya River between King Rama I Bridge and Wasukri Pier; Bangkok’s Benjamabophit temple; Wat Suthat and its giant swing; Wat Ratchanadda; Pathom Chedi; and a prehistoric site in Nan.

The natural sites are the Andaman Sea coastal area, Kaeng Krachan National Park, the Phetchabun mountain forests and national parks, and Khao Yai-Dong Phaya Yen forests. Prasertsuk said a team from the United Nations Educational, Scientific and Cultural Organisation had examined the proposed sites, adding that it would take about two years before a decision was made.

She said there were good signs that the Khao Yai-Dong Phaya Yen forests would be declared a World Heritage site.

Four cultural and natural sites in Thailand are already on the World Heritage list. They are the historic town of Sukhothai and associated historic towns; the historic city of Ayutthaya and associated historic towns; the Thung Yai-Huai Kha Khaeng wildlife sanctuary; and the Ban Chiang archaeological site.

The first three were included on the list in 1991 and the last one in 1992.

Thai and Malaysian women enjoy high educational standards
MENAFN - 08/03/2005

(MENAFN) Women in Malaysia and Thailand enjoy higher socio-economic levels than in other Asia-Pacific nations, according to a survey.

The survey of 300-350 women each in a total of 13 countries rated labor force participation, level of education, managerial positions and higher incomes.

Thailand topped the study with the highest overall index of 92.3, partly due to the large number of educated women there. A score above 100 shows gender inequality in favor of women and a score below 100 shows inequality in favor of men, according to the survey.

Malaysia was second with an overall index of 86.2. Malaysia had a high number of women in managerial positions, the study showed. Japan, Indonesia and South Korea were last on the list. Singapore was in eighth place, with an index of 61.3.

I would think Japan and South Korea would be first

'Unesco has agreed to consider a Thai request to include 12 cultural and natural locations in the Kingdom on its World Heritage list.'
this is good news.

I would think Japan and South Korea would be first
nah, not in term of this. many women in JP are not treated equally:)

Sukhothai Is A Beautiful And Thought Provoking Place

By Jon Aristides
July 30, 2005

Sukhothai is a new town and province of Thailand, butthe Sukhothai that brings the tourists flocking inevery year, refers to the first capital of Thailandthat flourished between the 13th and 15th centuries A.D. This extensive old city is now a World Heritagesite and situated in the Sukhothai National Park, about 20 km. from the new town of Sukhothai. I set out from my hotel at 10 a.m. in an old "tuk-tuk", or motor cycle converted to carry passengers in a large box. It is not a bad way to doSukhothai, as stops are frequent and the tuk-tuk canpark anywhere. Sukhothai was the first capital of Thailand, established in the north of the country, from people fleeing the powerful Khmer armies: perhaps theyoriginally came from China, but no one is really sure.In any case, by the middle of the 14th century a greatKingdom had been established with Sukhothai as its capital. Parts of this Kingdom stretched right down toMalaysia in the south! During this golden age, thefirst Thai alphabet was developed and Therevadabuddhism was imported as the official state religion. In the late 14th and 15th centuries the Kingdom ofSukhothai declined; largely due to a long line of poorand indifferent rulers. Finally, it became a provinceof Ayutthaya, the second Thai capital, which was established not far from modern Bangkok. Subsequently, a series of succesful invasions by the Burmese,eventually made the Thais abandon Ayutthaya andretreat to the site of the modern capital. How is Sukhothai for the interested visitor? It is a truly beautiful park something over a mile squared, full of the ruins of "wats" or temples and serene, exquisitely carved, buddhas. Ouside the city walls, there are many other wonderful temples to be discovered by the interested and engaged traveler. Oneof the things I appreciated the most, was the silence: a welcome invitation to reflection on the ultimatefate of important cities and men--and also on our own present need to make restitution for our spiritual andpractical inadequacies in this life. If, like me, you should pause (at some future time) in front of one ofthe giant buddha statues and mutter a heart-felt prayer concerning your hopes and fears, do not utterthe Judeo-Christian word "forgive". In buddhism, menare deluded by desire for wealth, power, importance, wealth, etc. Finally, however, the depth of their own sufferings will put them on the right path to eventualenlightenment. "Forgiveness" is really a foreignconcvept. Forgive what? Nobody suffers more than theone who offends--and even the most obdurate offender will eventually be pushed forward, by the misery hecreates, to the next level of knowledge. Sukhothai is a beautiful and thought provoking place. Try to see it at least once in your short life.

The artistry of Ayutthaya

STORY & PICTURES By JILL TURLEY

Half a dozen sleepy elephants resplendent in their red regalia rest with their handlers in the shade of a tree. Nearby, beyond a small lake of water lilies, loom the remains of a tall rounded red brick tower. We have arrived in the ancient city of Ayutthaya.

Now essentially in ruins, this ancient capital of Thailand was established in 1351 by King Ramathibodi. It lies about 76km from the present capital. The city fell during the Burmese onslaught of 1767 and the new capital was established in Bangkok.

During Ayutthaya’s rule, the city became an international centre for trade and commerce much like Bangkok is today. It is thought that at its height, the city was home to over one million people and was among the most powerful and wealthy kingdoms in South-East Asia.

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Ruins of the ancient city of Ayutthaya


Ayutthaya has been declared a World Heritage Site. Being such a fascinating place to visit, it is understandably one of Thailand’s major tourist attractions. The Ayutthaya ruins can only hint at the former magnificence of this old city. It had three palaces within the city and several others outside including the Ban Pa-In Palace nearby. With its destruction was lost four centuries of historical architecture that included glittering palaces and temples decorated in gold as well as many monasteries.

Ayutthaya’s artistry was its architecture rather than its sculpturing or painting. In its heyday, there were over 600 monuments and temples.

Its sheer grandeur earned it the admiration of both its Asian neighbours and its European trade partners, many of whom described it as the grandest city they had ever seen.

It is said that Wat Phra Si Sanpet, for example, was the largest temple in Ayutthaya in its time and the Burmese melted down the 16m standing Buddha contained within it. The statue was reputed to be covered in 250kg of gold. Another temple of the 16th century, Wat Phra Meru is known for its 1,300-year-old greenstone Buddha and carved wooden ceiling. Fortunately, this temple escaped damage during the invasion.

Tradition required that temples be constructed of only stone or brick. Any wooden structures such as many of the residences and royal palaces were completely destroyed by fire.

Now that little is left of Ayutthaya’s glorious architectural past, an artistry of a different kind exists. A row of headless Buddhas sit in the ruins of the once magnificent Wat Phra Mahathad, undoubtedly victims of the invasion centuries ago or pilfering since.

Seated opposite this sorry sight is one complete statue, carefully draped in a golden sash, stunning against its crumbling red brick background. Against all the odds it has remained among the ruins and is revered by believers because of it.

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A Buddha head framed by tree roots


Nearby, a small huddle of tourists gaze in wonder at how another head of Buddha has become cradled in the roots of an old tree and has remained untouched for years. A piece of nature’s art.

In the days when Ayutthaya was the capital city of Thailand (then known to the world as Siam), the elephant carried Thai warriors into battle. Today, elephants carry tourists to the city’s ruins, tramping in the footsteps of history, where maybe kings once walked.

Day tours to Ayutthaya can be arranged from most of Bangkok’s hotels. One includes a visit to the Elephant Kraal, a big stockade constructed of teak logs which was used to round up wild elephants. Tourists are then transported by elephant to Wat Phra Si Sanphet, an important monastery in the grand palace compound that used to be a residential palace for King Ramathibodi.

If you prefer to wander about these ruins soaking up their past at your own more leisurely pace, there are buses leaving frequently from Bangkok’s northern terminal and the journey takes about two hours.

Trains, which get you there even faster, leave from Lampong station at regular intervals or for a slower journey, longtail boats from Bangkok are also an option.

Throughout what remains of this city are signs of maintenance and reconstruction in progress. Scaffolding supports a leaning wall, plaster can be seen on a crumbling spire. Ayutthaya must continue to be preserved.

Not just because it is Thailand’s past, nor for the tourists, but as a world treasure. W

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Krung Thep Mahanakhon Amon Rattanakosin Mahinthara Ayuthaya Mahadilok Phop Noppharat Ratchathani Burirom Udomratchaniwet Mahasathan Amon Piman Awatan Sathit Sakkathattiya Witsanukam Prasit

It's meaning of : The city of angels, the great city, the residence of the Emerald Buddha, the impregnable city (of Ayutthaya) of God Indra, the grand capital of the world endowed with nine precious gems, the happy city, abounding in an enormous Royal Palace that resembles the heavenly abode where reigns the reincarnated god, a city given by Indra and built by Vishnukarn.

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Do you know why the thai gov don't give the citizenship to the hill tribe folks or try to naturalize them? Would they become a burden or something to the country? or they are never considered as thais eventho, they were born in the kingdom. I just feel very sad for them.

Actually I am not fully understanding to why BUT certain reason for that reflecting to the complicated racial history chaos for last or may be serveral century to come :)

Most of them, hill tribe are related to the an ethnic group from Chinese, sourthern part of China Province together with there were a huge of Chinese solider ( Republic of China ) moved into the here Aftere World World II for resettlement in rest of their life

Hence, Government are still hanging on this hot potato on hand ;)

Any supplemental information or comments to be released, is weclome and appreciate

thanks, i just hope they will have a country to represent.

Do you know why the thai gov don't give the citizenship to the hill tribe folks or try to naturalize them? Would they become a burden or something to the country? or they are never considered as thais eventho, they were born in the kingdom. I just feel very sad for them.

Great question. All those who were born on the Thai soil deserve Thai citizenship, in my opinion. We seem to implement lots of 'us vs. them' policies in Thailand. I don't know much about history, but the current policy just does not make sense to me. Maybe I've been in the States for too long.

Quite indeed

Additionally, The past is gone and the Golden Triangle had now to come off from its notorious and turning to as the newly horizon at the Northern Zone

So, The Govn't, apparently not be needed for worrying about the ppl are there to be harm the reputable image again :)

Grant them of the sense of identity to which they are belong to at this piece of LAND

Short Bangkok History

The beginnings of Bangkok and that of the Chakri Dynasty go hand in hand. It was in 1782 that General Chao Phaya Chakri came into power, moving the Siamese capital from Thonburi, where had been since 1769 to the opposite bank of the Chao Praya River. This first Chakri King ruled Bangkok until 1809. Subsequent kings of the Chakri dynasty each made a special contribution to the capital and to the realm, instituting changes and benefits for their subjects over the centuries. The present King, Bhumibol Adulyadej, Rama IX, is the longest reigning King in Thai history, having ascended the throne in 1946.

From its early origins as the village of Bang Makok to the sprawling 570 square kilometer metropolis we know today, Bangkok, or Krungthep, has adapted to the times while preserving its Thai essence. To explore Bangkok is to unravel the threads of a silken tapestry only to discover that yet another layer lies beneath the surface.

THAI LYRICS

Words by: Luang Saranuprapan
Music by: Phra Chen-Duriyang
In use: 1939- until now

Pra thet thai ruam nu'a chat chu'a thai
Pen pra cha rat pha thai kho'ng thai thuk suan
Yu dam rong khong wai dai thang muan
Duay thai luan mai rak sa mak
khi Thai ni rak sa ngop
tae thu'ng rop mai khalt
Ek ka rat ¹ha mai hai khrai khom khi
Sa la luat thuk yat pen chat phli
Tha loeng pra thet chat thai tha wi mi chat chai yo.

ENGLISH TRANSLATION

Thailand embraces in its bosom all people of Thai blood.
Every inch of Thailand belongs to the Thais.
It has long maintained its sovereignty,
Because the Thais have always been united.
The Thai people are peace-loving,
But they are no cowards at war.
They shall allow no one to rob them of their independence,
Nor shall they suffer tyranny.
All Thais are ready to give up every drop of blood
For the nation's safety, freedom and progress.

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History of southern conflicts

While some people view ethnic-Malay Muslims as aliens on Thai territory, the reality is that the ethnic-Malay region of Pattani, with its own distinct race, language and religion, was an independent kingdom before it was defeated and annexed by the kingdom of Siam during the reign of King Rama I.

''The two centuries of Pattani being under the Thai kingdom has been a source of bitterness for the ethnic-Malay Pattani people,'' he says. ''Try putting yourself in their shoes. The Burmese ruled the Thais for only 15 years after the first fall of Ayutthaya in 1569, and only for a few months after the second fall in 1767. And they only took over Ayutthaya, not the whole kingdom. Yet, we have harboured a deep bitterness against Burma that still exists today.''

During the Plaek Phibulsongkhram regime, the government adopted a forced-assimilation policy to dissolve ethnic-Malay identity. This policy _ which included bans on Islamic dress, study of the Koran and application of Shariah law _ gave rise to widespread resentment and resistance within the Muslim communities in the South.

''Throughout the Bangkok era, the bitterness of being treated as second-class citizens in their own homeland has created various resistance movements, in differing degrees of intensity, in the deep South,'' he explains. ''But whether local resentment will explode further into violence, or not, will depend very much on state policy itself.''


Full Story (http://www.skyscrapercity.com/showthread.php?p=5348141#post5348141) BY Prawase Wasi

Nan township to be rated heritage area

PREEYANAT PHANAYANGGOOR

Part of Nan municipality will be designated a heritage town, requiring a development master plan, the cabinet agreed yesterday. The heritage area will cover 0.18 square kilometres in downtown Nan and 0.13 square kilometres around Phrathat Chae Haeng pagoda.

It was proposed by the Committee for the Conservation of Rattanakosin and Old Towns.

Government deputy spokeswoman Sansanee Nakphong said a master plan was being prepared.

It would focus on the preservation of old buildings, city canals, city walls and ancient temples in the northern town to maintain their cultural importance.

The area would be developed as a cultural tourist attraction.

Other strategies included the establishment of an old town committee to develop Nan's heritage areas and ensure a balance between nature, art and the quality of life of local people.

She said the master plan would also promote Nan as the learning centre of Lanna culture.



Nan is situated in the upper part of the Nan river basin.

Nan was established as a town after the 13th century and was eventually annexed to the Lanna kingdom at the end of the 14th century.

Century of Muslim resistance in Thailand

By THE ASSOCIATED PRESS

The roots of Thailand's Muslim insurgency date to the late 18th century when Siam, as Thailand was then known, invaded the independent Sultanate of Pattani, killing its ruler and enslaving large numbers of his subjects.

Subsequent rebellions and periods of nominal independence ended when what are now the southernmost provinces of Thailand were formally annexed in 1902. What are now the northern states of Malaysia were incorporated into the then British-ruled colony of Malaya.

A harsh assimilation policy by a nationalist Thai government in the 1930s sparked resistance, which has ebbed and flowed since.

The ethnic Malays of the southern provinces of Thailand look back proudly on a past when the region was a cradle of Islamic civilization in Southeast Asia and a wealthy trading center. Pattani was declared an Islamic kingdom in 1457.

Kingdom down two places in WEF’s competitiveness league
Published on September 29, 2005

Thailand slipped from 32nd to 34th in the World Economic Forum’s ranking of growth competitiveness, the latest survey of which was released yesterday. Nordic countries, the United States and two Asian tigers have kept their top berths in the WEF’s annual ranking of competitive economies.

Finland, which grabbed the No-1 slot from the US in 2003, stayed ahead again this year in the elite think-tank’s competitiveness index.

The US was in second place in the 117-country index, which was based on a poll of 11,000 “business leaders” that combined the macroeconomic context, innovation and use of technology, plus the quality of public institutions.

The US was followed by Sweden, Denmark, Taiwan and Singapore, with the remainder of the top 10 filled by Iceland, Switzerland, Norway and Australia.

“The Nordic countries have consolidated their position at the top of the league,” said Augusto Lopez-Claros, the WEF’s chief economist.

“The main reason is these countries enjoy very good management. They do not have fiscal problems like France, Germany or Italy,” he told reporters.

In the survey, however, Thailand’s macroeconomic environment index placing in 2004-2005 climbed up three slots from 26th last year to 23rd. But its public institutions index ranking slipped from 37th in 2003-2004 to 45th. The Kingdom’s technology index placing dropped from 39th to 43rd, and its business competitive index place slipped from 31st to 36th.

Faced with an ageing population, Nordic countries are reforming now in order to maintain their welfare systems, Lopez-Claros said.

They also have low levels of corruption and a stable legal framework, which helps businesses operate.

While the Nordics’ high taxes are often cited as a concern, they have not harmed their ability to compete, said the WEF.

“They make very efficient use of tax revenue. The money taken by taxes is put back into the economy with a plus, with money given to infrastructure or education,” said Lopez-Claros.

Among other European states, Britain ranked 13th, Germany 15th, Spain 29th, France 30th and Italy 47th. Estonia was the highest-ranked former communist state, in 20th place.

The US would rank top in an index based on technological capacity and innovation alone, but this is offset by its shaky macroeconomic environment, the WEF added.

Thanks to economic policies and openness to new technology, Taiwan and Singapore - which were also in last year’s top 10 - have continued to outdistance Japan.

Japan, meanwhile, dropped from ninth to 12th because of bad management of public finances.

South Korea has climbed fast, up from 29th to 17th. But Hong Kong slipped down the ranking, from 21st to 28th.

“Hong Kong saw a weakening in perceived judicial independence, the protection of property rights, and in government favouritism in policy-making,” as well as rising concerns about corruption, said the WEF.

China slipped three places from 46th to 49th, continuing last year’s slide.

“When we ask the business community about the institutional environment, there is a sense of caution,” said Lopez-Claros. “There are questions about property rights and the judicial environment, for instance when a serious legal problem arises with a competitor. Over the longer term, there is concern about the social safety net, the pension system and the banking sector.”

India rose from 55th to 50th, with Lopez-Claros citing concerns over the country’s economic limitations.

“When you look at Internet penetration, it turns out its indicators are quite poor. They also have a very serious challenge to improve the training of the labour force.”

In Latin America, Chile outstripped its neighbours, thanks to “remarkably competent” economic policies and “EU levels” of transparency and efficiency, said the WEF.

Chile was 23rd, a full 31 places ahead of the next-best Latin American country, Uruguay.

Mexico and Brazil fell to 55th and 65th places, respectively, because of declining public institutions, weakened judicial independence and favouritism of government officials.

Elsewhere, the United Arab Emirates and Qatar ranked 18th and 19th, respectively.

South Africa (42nd), Botswana (48th), Mauritius (52nd) and Ghana (59th) were the best-placed African economies.

Agence Presse France,

The Nation

GENEVA, SWITZERLAND

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intresting BUMB

^^ I miss you Isan. Does anyone knows anything about him...