Informal Northern Thai Group Bulletin 18 April, 2016
1. MINUTES OF THE 402ND INTG MEETING: Tuesday, 8 March, 2016, “History of the Lahu and Wa Baptist Missions”. A Talk by David Lawitts 2. NEXT MEETING (403RD): Tuesday, 19 April, 2016, “Bureaucratizing the Good Samaritan”. A Talk by Tony Waters. 3. NEXT MEETING (404TH): Tuesday, 10 May, 2016, “Citizenship among Ethnic Minorities in Northern Thailand”. A Talk by Mukdawan Sakboon & Prasit Leepreecha 4. NEXT MEETING (405TH): Tuesday, 14 June, 2016, “Women Studies to Die or to Grow: Women and Gender Studies at Chiang Mai University”. A Talk by Ariya Svetamra. 5. INTG CONTACTS: CONVENOR - SECRETARY - WEBSITE
1. MINUTES OF THE 402ND INTG MEETING: Tuesday, 8 March, 2016 “History of the Lahu and Wa Baptist Missions” A Talk by David Lawitts
1.1. PRESENT : Frank Albert, Mathé Albert, Hans Bänziger, Sängdao Bänziger, Paul Chambers, Bernard Davis, Doug Fraiser, Meg Fraiser, Steve Haight, Reinhard Hohler, JoJo, Ralph Kramer, Manfred Liebig, Joe Manickam, Wanda Manickam, John Melton, Patrick Morel, Angelie Sitsch, Horst Sitsch, Dagmar Waters, Tony Waters, Jerrick Young. 22 signed out of 31 attending.
1.2. “History of the Lahu and Wa Baptist Missions” INTRODUCTION
The Wa and Lahu Baptist missions were pioneered by William Marcus Young in the late-1800s and continued by his two sons Harold and Vincent after their father’s death in 1936. Various mission stations opened by William Marcus Young were developed by subsequent missionaries such as James and Gertrude Telford at Kengtung, the twin brothers Raymond and Richard Buker at Mong Mong, and Paul and Elaine Lewis at Kengtung and then Pang Wai after the Second World War. After Ne Win’s 1962 coup d’état, westerners were expelled from Burma, including all missionaries of the American Baptist Foreign Mission Society. Today, for the last 50 years, churches in Burma have been largely self-sufficient without foreign economic support, and ministries have been furthered mostly by local missionaries comprised of the country’s various ethnicities. None of these Lahu and Wa churches along the China-Burma border, however, would exist without William Young, and so the first half of this paper will focus on his mission work in detail.
PIONEER MISSIONARY (1861-1891)
William Marcus Young was born on August 20th 1861 in St. Augustine, Knox County, Illinois. His mother, Elizabeth, was a local farmer’s daughter, and his father, Heinrich Jung, emigrated from Germany and anglicized his name at Ellis Island to Henry Young. William worked on the family wheat farm with his siblings, Mary, John, Jacob, Josephine and George until age 23 when he enrolled in Doane College, earning a Doctor of Divinity degree. In 1887 William began preaching for the First Baptist Church in Wymore, Nebraska, amassing a flock of about 60 members and building one church. Nineteenth-century American church theology taught that the Second Coming of Christ was contingent upon a worldwide acceptance of the gospel, a millenarian view responsible for the rapid expansion of mission stations in Asia during the late-1800s, and perhaps also for the vision William received on the night of his father’s death as Christ appeared at his bedside and commanded him to leave his home and spread the gospel to the farthest corners of the earth. While his brothers John and George headed west to seek their fortune in California, William and his wife Nell headed east to Boston, Massachusetts, to enroll in the American Baptist Foreign Mission Society. William requested to be sent to Africa, but the Board sent him and Nell to British Burma in 1891. The British had recently colonized the area known as “Upper Burma” in 1885, encompassing the Chin, Kachin, and Shan States. The northern limits of Upper Burma were referred to as the Frontier Areas or Unadministered Territories, because of their remoteness from central government, their inaccessible mountainous terrain, and their ethnically diverse populations resistant to British rule. The British therefore welcomed American missionaries into these outlying territories, hoping they would act as civilizing agents and help reign control over recalcitrant areas. The American Protestant, Adoniram Judson, was the first missionary to complete a Burmese translation of the bible in 1834. Most of his conversions were amongst the Karen people, whose ancient traditions spoke of a “White Man” carrying a “Golden Book” who would one day arrive to bring salvation. This legend perfectly prepared the Karen to receive the gospel and as subsequent American missionaries arrived in Burma, the Karen assisted them as interpreters, navigators, emissaries, and preachers.
SHAN STATE, BURMA (1892 – 1919)
William and Nell arrived in Rangoon in 1892 and headed north with a team of four Karen assistants through hill stations at Toungoo, Moné, and Thibaw. Every five days, as per local tradition, villages would assemble into a huge bazaar and the missionaries knew this was the best place to reach a wide range of people from the surrounding areas. William and his Karen assistants preached to the Shan people, but found them unreceptive to new religious ideas, sticking adamantly to their Buddhist beliefs. During his first seven-year term of service, William’s only converts were from the Thibaw jail. In 1899 Nell Young fell ill with tuberculosis, so William brought her and their newborn daughter, Ester, back to America to seek medical treatment. Nell spent her last days in a sanatorium in Colorado Springs and died on June 18, 1899. William left their daughter in the care of her maternal grandmother and returned to Burma for another seven-year term of service, this time convincing the Mission Board to let him open a new station in Kengtung, Shan State, in northwest Burma. William reckoned that he would have better luck in Kengtung since it was a cosmopolitan town with a diverse array of people congregating at the five-day bazaar, ranging from Burmese, Chinese and Shan, as well as many different tribal groups like the Wa, Lahu, Akha, Yao, Pa-O, Lisu, Palaung and others. On the boat to Rangoon, William met Della Mason, a Presbyterian missionary assigned to India. The six-month journey allowed time for courting, and by the end of the trip William had persuaded Della to marry him, to switch her designation from India to Burma, and to abandon the Presbyterians and become a Baptist. (Perhaps Della could be considered William’s first successful convert.) They married on Christmas Day 1901 and spent an arduous two-month “honeymoon” trek from Rangoon to Kengtung. Preaching at the five-day bazaar, William again had very little success proselytizing the Shan of Kengtung, but his luck changed when some ethnic Lahu traders from across the Chinese border saw this 2
Western man holding his bible and preaching in the town square. The Lahu held the same “White Man, Golden Book” tradition as the Karen, and quickly returned to China to spread the news of the arrival of their prophet. Another neighboring ethnic group, the Wa, also shared this belief, and had a spiritual leader who had been preaching for the last decade that the White Man and Book were soon to arrive. All of these fortuitous elements came together at once, and within a few years, thousands of Lahu and Wa began begging William for baptism. During this momentous period, Della gave birth to three sons at the Kengtung hill station: Harold Mason Young in 1901, Vincent Marcus Young in 1904, and Clarence Young in 1907 (who died before his second birthday). Harold and Vincent grew up speaking Shan, Lahu, and Wa—frustrating their parents by refusing to speak English for years. As more Lahu and Wa came across from China to receive baptism, William realized that the biggest populations lay across the border, and received approval from the Baptist Mission Board to open a new station in Yunnan, China. But the British government in Burma considered the trip too dangerous, and refused to let him cross the border for two reasons: First, in order to cross into Yunnan, the Youngs would have to pass through the dark territory of the “Wild” Wa, feared for their traditions of headhunting. The Wa would ambush unsuspecting victims on a jungle trail, lop their heads with a silver dah sword, and put the heads in wicker baskets atop a long bamboo pike. The blood would leak from the severed head and flow down through the bamboo pike into a basket of unmilled rice. Once the rice was soaked with blood, the Wa scattered it across the fields as a fertility rite for the soil. When the head was fully drained of blood and began to shrink and petrify, the skull was fixed to one of many wooden posts in front of the main village gate, creating a “skull avenue” as a foreboding entrance to a Wa village. The second reason the British considered the trip too dangerous: once the Youngs got to China, they would be entering a realm of warlords and bandits. Between the death of the last dynastic ruler of China, Yuan Shi-kai, in 1916 and the rise of Generalissimo Chiang Kai-shek in 1927, there was an eleven-year vacuum of power, giving rise to a number of powerful military cliques. This period of Chinese history, now referred to as the Warlord Era, was a time of violence and xenophobia toward foreigners. The British therefore denied the overland passage through Burma to China, so the Youngs instead had to travel by sea through French territory, dock at Haiphong (in what is now Vietnam), then take a railroad to Yunnan (known at the time as the “Death Railway” due to the number of robberies and bandit attacks), and finally march by mule caravan through Yunnan, China, where they established a mission station in the village of Banna in 1920. The Kengtung mission was left in the able hands of the Scottish Baptist missionaries James and Gertrude Telford.
YUNNAN, CHINA (1920-1941)
After only a few months in Banna, Della Young fell ill, and William took her to the hospital in Lashio, leaving Harold, age nineteen, and his younger brother Vincent, age sixteen, in charge of the mission work for the first time. They had both been raised speaking multiple tribal languages, accompanying their father on dozens of mission trips through the mountains, and traversing dangerous jungles filled with headhunters, thieves, and warlords. With this unique preparation for mission work, Harold and Vincent took the reins for the first time, and discovered they were both quite adept. Harold took the role of statesman, greeting the headmen of each village, taking census, determining food, medical and health needs — then Vincent took the helm when it came time to do the preaching. The two of them worked well as a team of brothers, and proved, in certain ways, even more effective than their own father, since, not only were they viewed as the White Men of prophesy, but they could speak the languages with native fluency, which their father could not. Throughout their years in China, the Young family met constant opposition. Local Chinese warlords were suspicious of these foreign “agents” who held sway over the local Lahu and Wa and could possibly foment tribal insurrection. The Chinese warlords also resented the missionaries’ prohibition on opium and excessive alcohol consumption — two sources of income rendered obsolete in areas under Baptist influence. Local Chinese magistrates and military leaders often tried to commission the non-Christian Wa to assassinate 3 the Youngs, offering pony-loads of silver as rewards. But the Wa would always return empty-handed and terrified, claiming angelic figures stayed their swords and prevented them from decapitating the missionaries. Fearless Wa warriors began dropping their weapons and asking for baptism, and so began a watershed of conversion in the hills of Southwestern China in the 1920s. During this time, William’s two sons started families of their own. Vincent married Vera Gibbs on July 22, 1930 and had three children: Phillip, Nelda and Lael. While on furlough in California in 1923, Harold married Ruth Saada Pinkerton. They also had three children: Helen Elizabeth Young (b. 1925), Oliver Gordon Young (b. 1927), and William “Bill” Marcus Young II (b. 1934). Bill was given his grandfather’s name because they knew William senior did not have long to live. On April 8, 1936, when Bill was sixteen months old, his grandfather died of pernicious anemia. He had worked for 40 years as a pioneer missionary, personally performing over 30,000 baptisms, and, to this day, the Lahu still refer to him as “Ah Pa Ku Lo” or “The Great Grandfather.” After William’s death, his sons split the mission field in half: Vincent took the China side, and Harold returned to Burma. The brothers had the goal of encircling the wildest Wild Wa States. He opened outstations in Pang Long in 1927, Mang Leun in 1937, and Mong Mao in 1939 — three areas circumscribing the most vicious of the Wa fiefdoms. Their goal was to fulfill their father’s vision of a complete conversion amongst the Wa and Lahu peoples.
THE PACIFIC WAR (1941-1945)
Harold and Vincent may likely have succeeded in realizing their father’s dreams, were it not for the Japanese attack on Pearl Harbor on December 7, 1941 disrupting missionary activity. For three months the Japanese stormed Southeast Asia, invading Thailand, the Philippines, Malaya, Borneo, Timor, Indonesia, and entering Rangoon, Burma on March 8, 1942. Under extenuating wartime circumstances, Harold and Vincent—American citizens—were drafted into the British Army and both given a captain’s rank. Harold in Taunggyi was given command of two battalions of Shan warriors, and Vincent in Keng Tung was given two battalions of Lahu warriors. Both were tasked with defending the territory and property of the hereditary Shan princes. Harold’s family was airlifted over to India. Vincent’s family was already halfway back from boarding school in Assam, India, so when they got word that Burma was being evacuated, they reversed and headed back east across the Burma-India border. As the Japanese bombing became untenable, Harold and Vincent disbanded their battalions and headed out of Burma. Harold was airlifted east into India, and Vincent and James Telford hiked west into Yunnan, until they reached the mission station in Banna. From India, Harold began working with The American Office of War Information (OWI), the propaganda counterpart to the American Office of Strategic Services (OSS), which dealt primarily with intelligence and subversion. The OSS established a three-pronged plan to drive the Japanese out of Burma: First, they planned and directed the building of the Ledo Road, an overland supply route running from northeastern India, through northern Burma, and into southwestern China to send American weapons to Generalissimo Chiang Kai-shek at his base in Chongqing. Second, a supplementary air route sent additional planeloads of supplies from Assam over the peaks of the Himalayas to Chongqing — a mission so dangerous that pilots said they could eventually throw away their navigational equipment and just follow “the Aluminum Trail” of wreckage beneath them. Third, the OSS recruited and trained Kachin guerrillas who knew their native terrain far better than the invading Japanese. The Kachin performed hit-and-run attacks, cut Japanese supply lines, built landing strips in the jungle, and staged other unconventional offensive measures that proved highly disruptive. For all of these missions, Harold was enlisted as an OWI jungle survival expert. Now 41 years old, Harold adapted his decades of experience in the mountains of Burma into intensive courses on how to find food and water, build shelters, hunt and trap, create jungle medicines and poisons, and provided other tactical information that was useful for all three prongs of the OSS campaign against the Japanese. Harold eventually compiled his coursework into a US Army training manual, entitled “The Jungle.” Harold was also a member of the OWI Psychological Warfare Division (PWD), writing leaflets in the Shan language – one of his five native tongues – to be scattered by planes to give the Shan information on how to resist and combat the 4
Japanese. By 1943 the Japanese had been pushed away from the India-Burma border, and Harold was given command of a labor corps comprised of men from the Garo ethnic minority of northeastern India, to help rebuild roads and repair other infrastructural damage from Japanese aerial bombardment. At the same time, Vincent began working with the OSS in Yunnan, China. He recruited his former Lahu student, Sala Chakaw, to establish a team of Lahu guerilla fighters. Sala Chakaw was the security guard at Banna, and an expert with weapons and jungle survival. Using the Banna mission station as a headquarters, and under the direction of Vincent, Sala Chakaw entered Burma with small teams of Lahu to disperse into the forest, and perform guerilla hit and run operations on the Japanese, similar to the Kachin teams of Merrill’s Marauders. With the successes of the OSS operations bearing fruit, and U.S. Marines beating back Japanese forces throughout the Pacific, in April 1945, Harold sent his family to America on a Swedish refugee and POW ship, the M.S. Gripsholm. Harold, however, remained in Asia. The British had offered him an administrative position in the newly reclaimed government of British Burma, and since the Baptist Mission Board had suspended all active mission service during wartime, Harold knew this was his only option of returning to his homelands in the Shan hills. In May of 1945, Harold left India and returned to Burma as the Assistant Superintendent of the Northern Shan States, choosing his old mission station of Mang Leun as his new administrative headquarters. Vincent, on the other hand, reenlisted as a missionary and returned to Kengtung with Vera, Phillip, Nelda and Lael. They mission compound had been completely bombed out by the Japanese, so Vincent and Sala Chakaw started to rebuild.
HAROLD YOUNG: COLONIAL ADMINISTRATOR (1945-1951)
Post WWII, the British needed to do a lot of cleanup work to fix the damage done by the Japanese, who not only had bombed huge swaths of Upper Burma, but had also gone into the cities and towns and opened the jails and mental asylums, releasing criminals and lunatics who fled into the Frontier Areas. Harold was given command of a 350-man contingent, known as the United Military Police; the Shan princes gave him control of their own personal defense force, called the Amo Tham; and the British gave him 7,000 Ghurka troops for select special assignments. Some of these assignments included: making flag runs to China to settle the Burma-China national boundary line, quelling bandits and dacoits robbing villages along the border, and arresting known collaborators with the Japanese. Harold made a few high profile arrests during this time. First, he arrested Jao Maha, the prince of Vieng Ngern, father of the last prince of the Wa States and father of the future head of the Wa National Army, Maha Hsang. Harold arrested Jao Maha for revolting against British rule and put him in jail “to cool off1” for a while. Another major arrest was the Chinese Warlord Khun Ja, who was the uncle of the infamous “Heroin King” Khun Sa of the Mong Tai Army. Khun Ja was arrested on charges of banditry and collaboration with the Japanese. Harold sentenced Khun Ja to death, ordering an Amo Tham to execute him by gunshot to the head, and to let the corpse float down the Salween River “as a message2.” Harold also used his newfound power and influence to coerce locals into becoming Christian. Suspects were rounded up and given a choice: agree to be baptized, or be executed. Many chose the latter. In 1947 Harold was able to bring his family back to Burma to live at the compound. Burma gained independence from the British in 1948 and most Westerners slowly departed the country. When Harold and Ruth left in 1951 there was a mass sorrow amongst the Wa, Lahu, and Shan people who had come to know the Youngs not only as a family of prophets, but as modernizers who had ushered in a better way of life, giving them education, sanitation, health, safety, and prosperity. After the Youngs left, the peoples of the hills faced their new government of independent Burma with uncertainty.
1 Interview with Bill Young, November 17, 2010. 2 Interview with Bill Young, December 12, 2010. 5
VINCENT YOUNG: MISSIONARY (1945-1953)
While Harold carried out his quasi-missionary activities in conjunction with his responsibilities as an Assistant Superintendent of the Northern Shan States, Vincent and Vera were running a more traditional ministry under the employ of the American Baptist Foreign Mission Society. Vincent began working with both Wa and Lahu pastors to create translations of important texts for the church, most notably a complete translation of the New Testament into Lahu, and an extensive hymn book in the Kai Shin dialect of Wa. The Youngs were soon joined by two new missionary recruits, Paul and Elaine Lewis, and a feud quickly erupted. The Lewis’s felt that their approach to mission work was necessarily better because they had more formal training in America, plus the benefit of an outsider’s perspective. Vincent, on the other hand, felt that being native was a benefit since his linguistic and cultural understanding of the Lahu and Wa was unsurpassable, plus he was carrying on a multigenerational legacy from his father who was regarded locally as a prophet. Both Vincent and Paul felt the other should kowtow to their expertise, and this divide ultimately resulted in a physical schism between the two congregations: Vincent and Vera maintained their mission compound in Kengtung city, while Paul and Elaine Lewis built their own church at nearby Pang Wai. The two churches developed separately and Vincent maintained good relations with the Baptist Mission Board for the first few years. But in 1953, Harold and his son Gordon became involved with American clandestine operations along the China-Burma border, with CIA Lahu teams moving back and forth through Kengtung. The Baptist Mission Board began to notice that Harold and Gordon’s teams were regularly stopping by Vincent’s mission compound in Kengtung. With a growing volume of incriminating allegations— said to have been provided by the Lewises—the Board began to call Vincent’s loyalties into question.
HAROLD AND GORDON YOUNG: CIA (1953-1957)
In 1947 the OSS was restructured into the Central Intelligence Agency (CIA) to better deal with the growing threat of communism. In 1949, communist forces took over China — then in 1950 they pushed south of Korea’s 38th parallel to start the Korean War. The CIA chose northern Thailand as a base of operations, creating the American Consulate in Chiang Mai in 1951 as a center for their clandestine activities. From 1950 to 1953, Harold moved his family to Yosemite, California and started preaching at Grace Church, forming a small congregation. But Harold hated living away from the jungles of Southeast Asia. He would frequently complain about the crowds in American towns and cities, the lack of nature, and a novel thing called “smog” that seemed to pervade places like Los Angeles. Harold was understandably ecstatic when the CIA called in 1953 to recruit him and his son Gordon to begin working in Chiang Mai. They were to create Lahu intelligence teams and send them into China to radio information about numbers of communist troops, order of battle, deployment, weaponry, etc. The CIA recruited Harold for his esteemed status and his wide range of high-level contacts inside Burma. His son Gordon was brought in as a Morse code radio operator, a skill he developed while serving the US Army in Korea. During this time, the CIA was in cooperation with Thailand to create an elite unit of police special forces called the Border Patrol Police (BPP), which was greatly supported by the Thai Royal Family. The BPP were mostly ethnic Thai, but were tasked with blocking communist incursion along the north and northeastern Thai border, comprised mostly of ethnic minority and hill tribe populations. Harold was therefore recruited to instruct the BPP on what to expect in terms of ethnography, language, and terrain along the border. He also taught jungle survival, as he had earlier done with the OWI and OSS. The BPP trained in an empty field next to Suan Dok Temple just outside of Chiang Mai City, or alternately in the jungles behind Doi Suthep and Doi Inthanon.
THE YOUNGS EXILED FROM BURMA
Gordon and Harold’s involvement in CIA operations was ultimately the nail in the coffin for Vincent Young and his involvement with the American Baptist Foreign Mission Board. The Board does not like their missionaries affiliated with governments or other groups that might influence their ideologies and decisions in 6 the field. In 1953 Vincent was due for a furlough, and upon arrival in California, the Mission Board informed him they could no longer allow him to work overseas due to their suspected involvement with the cross border groups of Lahu under commend of Harold and Vincent. From 1953 to 1959, Vincent maintained a salary with the Mission Board, working via written correspondence from California. The Lewises, however, remained in Pang Wai until the Ne Win coup d’état of 1962.
2. NEXT MEETING (404TH) Tuesday, May 10, 2016 “CITIZENSHIP AMONG ETHNIC MINORITIES IN NORTHERN THAILAND” A TALK AND PRESENTATION BY MUKDAWAN SAKBOON & PRASIT LEEPREECHA
The Talk: This presentation focuses on the issues of legal citizenship among ethnic minority peoples in Northern Thailand. It touches on the historical backgrounds of ethnic groups and state’s citizenship projects. The two presenters will address the following questions. Why didn’t villagers seek citizenship in the past? Why are they eager to obtain it now? Why do hundreds of thousands of individuals from ethnic minorities still lack citizenship in the present? What actions do they take in order to get citizenship? And what is the current situation?.
The Speakers: Mukdawan Sakboon and Prasit Leepreecha are faculty members at the Department of Social Science and Development, Faculty of Social Science, Chiang Mai University.
2. NEXT MEETING (405TH) Tuesday, June 14, 2016 “WOMEN STUDIES TO DIE OR TO GROW: WOMEN AND GENDER STUDIES AT CHIANG MAI UNIVERSITY” A TALK BY ARIYA SVETAMRA
The Talk: Women’s Studies programs in universities have been in crisis mode, deeply affected by the lack of official support. They are targeted as a ‘problematic unit’ for being a financial burden, not as lucrative as ‘trendy subjects that cater to demands from the business/industrial sector’. This talk will reflect upon the question of sustainability of Thai Women’s Studies programs and the work of academics and women activists. It will question the problems that have brought about this crisis as well as propose resolutions.
The Speaker: Ariya Svetamra is currently lecturer at Department of Women’s Studies, Faculty of Social Sciences, Chiang Mai University. She received her Ph.D. in Social Science from Chiang Mai University. Her focus is women’s studies research, i.e. women market vendors, women’s perspectives on the underground lottery and ethnic minority women struggling for nationality. She has also participated in research on popular religions and spirit mediumship in contemporary northern Thailand.
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4. List of FUTURE INTG MEETINGS
Tuesday, 19 April, 2016, 7:30 pm at the Alliance Française, Chiang Mai : “Bureaucratizing the Good Samaritan”. A Talk by Tony Waters. Tuesday, 10 May, 2016, 7:30 pm at the Alliance Française, Chiang Mai : “Citizenship among Ethnic Minorities in Northern Thailand”. A Talk by Mukdawan Sakboon & Prasit Leepreecha. Tuesday, 14 June, 2016, 7:30 pm at the Alliance Française, Chiang Mai : “Women Studies to Die or to Grow: Women and Gender Studies at Chiang Mai University”. A Talk by Ariya Svetamra. Tuesday, 12 July, 2016, 7:30 pm at the Alliance Française, Chiang Mai : A Talk by Taylor Easum on statuary monuments in Chiang Mai.
5. INTG CONTACTS : Convenor - Secretary - Website
1) Convenor : Rebecca Weldon : e-mail :
2) Secretary : Louis Gabaude : e-mail :
3) INTG Website : Clarence Shettlesworth: http://www.intgcm.thehostserver.com
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Informal Northern Thai Group (INTG) 31 years of Talks! ______
Bureaucratizing
the Good
Samaritan
A Talk by Tony Waters
Tuesday, 19 April 2016, 7:30 pm
At The Alliance Française - Chiang Mai 131, Charoen Prathet Road (Opposite EFEO)
Informal Northern Thai Group (INTG) 31 years of Talks! ______Citizenship among Ethnic Minorities in Northern Thailand
A Talk by Mukdawan Sakboon & Prasit Leepreecha
Tuesday, 10 May 2016, 7:30 pm
At The Alliance Française - Chiang Mai 131, Charoen Prathet Road, (Opposite EFEO)
Informal Northern Thai Group (INTG) 31 years of Talks! ______Women and Gender Studies at Chiang Mai University
A Talk by Ariya Svetamra
Tuesday, 14 May 2016, 7:30 pm
At The Alliance Française - Chiang Mai 131, Charoen Prathet Road, (Opposite EFEO)