54 R.A.F. PAUL WEBB

LAOS

Sakon •Na khon

THAILAND • LAOS Khonkaen

Mahasarakham• • Roi Et

Yasothon•

• Ubon• Buriram• Sisaket Ratchathani Surin•

KAMPUCHEA

• Siem Reap

1: 4,500,000 CHURCH AND TEMPLE: SOCIO-ECONOMIC DEVELOPMENTS IN NORTHEAST THAILAND

R.A.F. PAUL WEBB

NORTHERN TERRITORY UNIVERSITY DARWIN, N.T., AUSTRALIA

Prologue is to say before the establishment of the Conception was built in the suburb of Chakri dynasty.7 King Narai the Great Samsen, in 1674 .. 13 In such a strongly In his letter written from San­ was for those days a monarch with an Buddhist country King Narai had little ciam, South China, on 13 November enlightened foreign policy, if tolerance fears of wholesale conversions to Chris­ 1552, shortly before his death, the and friendliness towards European tianity, and indeed there were only Apostle of the East, the Jesuit Francis embassies, traders and missionaries may about six hundred Thai Catholics. At the Xavier, said, "If I cannot get to Canton be called a "policy."8 Yet he was well same time there were Catholics of other directly this year, I shall go to Siam."1 aware of the potential menace of the nationalities, Portuguese, Annamites Like China, Siam was seen as a land of V.O.C. (The Dutch East India Company), (from the region of the Imperial capital, mystery, unspoiled, heathen and there­ which had also been allowed to enter the Hue, in Vietnam), and Japanese, al­ fore ripe for Christian conversion. Be­ kingdom and to set up a trading post. though there are no records as to the tween 1511, the date of the first visit of The British East India Company was also exact numbers of these converts.14 the Portuguese to Siam, and 1662, it has represented by a factory at Mergui on But in 1688 a palace revolution been reckoned that approximately two the "kite tail" of Siam.9 occurred on the death of King Narai and thousand foreign Christians, mostly the former indulgence given to the Possibly as an antidote to these Portuguese, were residing in the Sia­ French was swept away.15 Almost all brusque and voracious traders and pos­ mese capital of Ayutthaya.2 To minis­ the Christian communities were sup­ sibly because the French missionaries ter to these and in the hope of convert­ pressed. Perhaps the only encouraging posed little economic threat, King Narai, ing Siamese to Catholicism, there were mark was that refugee Catholics from through his Chief Minister, the Greek­ also four Jesuits, two Dominicans, two Annam who had fled to Siam to escape born adventurer, Constantine Franciscans, and three secular priests.3 persecution were allowed to settle Phaulkon,1° sent an embassy in 1684 to in Chanthaburi in 1701,1 6 On August 22, 1662, the first the court of Louis XIV of France accom­ missionaries of the newly established panied by a Frerich priest. This embassy With the beginning of the pres­ Missions Etrangeres de Paris (The Paris was entrusted with the duty of inviting ent Chakri dynasty in 1782 the climate Foreign Mission Society) arrived in France to send an ambassador in return for Catholic-and later for Protestant Ayutthaya.4 These were Bishop Pierre to Siam with the hope that a treaty of -missions became more favourable.17 It Lambert de la Motte and two French friendship would be concluded between is recorded that in 1785 there were 413 priests who had planned originally to go the two countries.11 The next year, 1685, Catholics of mixed Siamese-Portuguese to China and Cochin China (South Viet­ saw de Chaumont arriving in Ayut­ blood in Thonburi, and 379 Catholics of nam) but because of current persecu­ thaya, bringing with him in his suite six mixed Cambodian-Portuguese origins tions of Christian missionaries had de­ Jesuits, en route for China.12 in Bangkok together with 580 Catholic cided to remain in Siam.5 Seven years Annamites.18 It is obvious from the later, in 1669, the new mission was made During this period, Catholic above figures that conversions came into an Apostolic Vicariate.6 The Mis­ communities began work in the coun­ slowly and that they appear to have sions Etrangeres de Paris (M.E.P.) arrived tryside around the capital and as far come not from the indigenous Siamese during the reign of one of the great kings away as Lopburi and Bangkok, in which but rather from the Eurasian quarter of of what may be called "Old Siam"-that latter city the church of the Immaculate the population.19 Thus the M.E.P. con- 56 R.A.F. PAUL WEBB tinued to grow slowly. What has been Church in the Northeast of Thailand by threat to their own importance they will called the "evangelisation" of the North­ indigenous clergy (as well as members either denigrate them or dissuade their east of Siam began in 1881 under the of the M.E.P.), with the financial aid of people from co-operating.32 Where they auspices of the M.E.P.20 This zone be­ overseas donors, bearing in mind that have their peoples' best interests at heart, came in the twentieth century the Catho­ throughout the whole of Thailand the then they use their not inconsiderable lic dioceses of Ubon Ratchathani, Thare numbers of Catholics are probably no influence in a positive way. and Udon Thani.21 more than 230,000 (0.4%) from a nation­ wide population of something over 57 In the diocese of Ubon, in the Yet the greatest work of con­ millionP As in Thailand, so in the northeast of the country, verging on the solidation was probably undertaken by nearby Republic of Indonesia with its border of Laos, the Diocesan Social Ac­ the famous Bishop Pallegoix between overwhelming population of 169 mil­ tion Centre was established in 1973.33 the years 1841 and 1861. He compiled a lion, most of whom would call them­ Before that date, any funds for socio­ two volume Thai-Latin-French-English selves Muslims of some kind, the Catho­ economic village developments came d~ctionary and, perhaps more impor­ lic church and the various Protestant from individual donors, rich Thais or tantly, struck up a friendship with a Churches see themselves now as neither perhaps friends of the individual parish young Siamese prince-monk who began "conversion machines" nor their clergy priest.34 There was always a feeling that to take lessons in Latin from the as "sacrament coolies."28 Rather the such help, necessarily imposed "from bishop.22 This prince-monk was later to churches see their vocation in terms of above," was paternalistic. Under the become the great King Mongkut, Rama ministering to the "whole" person­ new Social Action Committee, village IV, from whom and from his successors body, soul and spirit-through educa­ people have a role to play in any discus­ the Catholic Church was to receive tion, the lifting up of economic sights sions concerning projects which, after friendship and tolerance. and rural values so as to provide a cli­ all, will have a bearing on the way they It is significant that when the mate_in which the things of the spirit and live.35 Bishop died in 1861, Rama IV ordered a the values of Christianity may be dis­ royal palanquin to be used for his fu­ cussed.29 There is a priest, designated neral, ordered all the flags in the capi­ Disac,36 in each of th~ ten Catholic dio­ tal, Bangkok, to be flown at half mast, Socio-economic develop­ ceses in Thailand, who is the co-ordina­ and poured holy water over the coffin tor of rural development projects. In which was being taken for burial by ment: Ubon Ratchathani Ubon the emphasis seems to be on ask­ river. Not content with this signal fa­ (1) ing village people the question, Why are vour, the king lighted candles and joss you poor?-and getting them to find the sticks, said prayers for his erstwhile Many of the difficulties associ­ answers. In the beginning, when the friend and gave a substantial sum of ated with rural development in Thailand Church as a whole began to plan its money to be distributed to the mourn­ are similar to those experienced in In­ development strategy, many of the ris­ ersP donesia, in particular the eastern islands ing middle class amongst the Thai of the province of Nusa Tenggara Catholics and those who were rich saw, Under the king who has been Timur.30 Adat, traditional laws and cus­ or thought they saw, Disac and his com­ called the founder of modern Thailand, toms of a clan or tribe or village com­ mittee as a Communist front. When this 4 Chulalongkorn, Rama V/ the first munity, govern how people view the development agency began to talk about modern Catholic school was begun in world, using this perception to social injustice these comfortable Thai Bangkok by the M.E.P. in 1885 and sub­ strengthen group solidarity so as to be Catholics saw a Marxist interpretation. sequently passed to the care of the Broth­ in harmony with the forces of nature as 37 It has taken a considerable while for ers of St. Gabriel, a Teaching Order, well as those unseen spiritual forces such suspicions to be set at rest. when they arrived from France in which need so often to be placated.31 1901.25 The practitioners and the keepers of adat Perhaps they believed that hold an honoured place within the As in other missionary areas because they are such a tiny minority community: a place of honour and a throughout the world and particularly and Ubon only two hundred kilometres place of power. It is these adat chiefs in Southeast Asia, the Christian churches from the Laos border, where Vietnam­ who often influence the village or local have seen as one of their first priorities ese influence is strong, any policies community into accepting or rejecting the founding of schools and the care of which might bring the spotlight of no­ new agricultural programmes, more the poor: two very necessary·adjuncts toriety on them, as well as possible advanced house-building projects or to the preaching of the Christian gospel awkward questions from the authorities, indeed any programme whereby the .and without which the evangelical mes­ were to be denigrated. Or perhaps economic sights of the people may be underneath their Catholicism, the some­ sage might well be vitiated.26 lifted in order to give them a better what fatalistic Buddhist philosophy that Therefore the thrust of this ar­ chance to live happier and more fruitful each person is responsible for his own ticle will be the socio-economic devel­ lives. Where some village keepers of life in this regeneration, coloured their opments undertaken by the Catholic traditional law see these new ways as a objections. 38 CHURCH AND TEMPLE 57

Whatever the reason, the fears promoting a moral economy, moral planning, then these loans are written of the Catholic lay elite seem to have political values at the base level, so that off.48 been put to rest. And they appear to the foundation of society, and a society The provincial and district support the action of Disac in establish­ ready for socio-economic development, governments are not always helpful. As 39 ing rice and buffalo banks and in build­ must rest firmly on religio-cultural val­ in many other countries (for example, ues.43 ing access roads where necessary from Indonesia), by the time money from the small hamlets to the larger centres in As a concrete example of what province or the central government has order to open up new markets and to might otherwise be considered specious seeped down to tambon, district and ban improve local communications. rhetoric, when a rice bank was formed, (village) level, so much has often been Perhaps fifteen years ago de­ the people and the church had to ap­ siphoned off that there is little left for velopment in the Thai Church was not proach this development together. ban projects.49 The local Buddhist temple properly understood, even though the Teams were sent to villages to investi­ hierarchies usually are not interested in Indonesian Church particularly in the gate projects, not to criticise but to evalu­ economic development. Since Bud­ province of N.T.T. had'organised its ate, to help and to give judgements when dhism urges a detachment from world­ socio-economic development strategy asked for. 44 liness,50 any involvement in socio-eco­ efficiently and successfully under the nomic development means that it must Flores-Timor Plan for over twenty retract one of its basic tenets, a move years.40 In Ubon in these early days Ubon Ratchathani (2) which understandably the temple is not there were the usual mistakes when willing to do. On the other hand, when well-meaning Church "innovators" told The diocese of Ubon covers six it promotes the building of walls around the village people what they ought to do provinces in Thailand: Ubon, Yasothon, the temple complex and even the build­ in agiven situation rather than asking Sisaket, Surin, Roi Et and Mahasara­ ing of the temple itself, this is seen in an them what they believed they saw as kham. These provinces are all in the entirely different light. 5 1 Thus practical their first priority in upgrading eco­ northeast and always seem to be economies and practical details of socio­ nomic life in their community. drought-affected. The great drought of economic development must be left to 1930 affected most of the above prov­ that group which sincerely desires to Not surprising! y this inces and is still talked about as one of assist people to live happier and more "haughty" approach created tensions the great disasters of modern time by the fulfilling lives. And here in Northeast within Catholic and Buddhist villages rural inhabitants of the areas.45 Between Thailand, this group is the tiny group of (as it had created similar tensions in the 1976 and 1977 these provinces experi­ Catholics. 42 villages in Flores in the early sixties) enced another severe drought during Whilst individual Buddhist together with in-fighting and recrimina­ which the Overseas Aid Agency of the monks occasionally mobilise their tions instead of the desired end: co­ German Bishops' Conference, Misereor,46 people to improve their material status, operation. All this meant that the Social granted relief funds from a special anti­ when another organisation steps in to Action Board of the Catholic Church had drought fund. These funds were distrib­ assist, the local sanggha or temple never to review their methods, coming to the uted by Disac in the form of rice, fertil­ blocks these moves. 52 It would appear conclusion that development did not iser and medical supplies. then that the Catholic Church in the necessarily mean consumerism nor northeast of Thailand at least, under the material development-rather, the de­ cloak of socio-economic development, velopment of the whole person. Donor organisations takes much more of the Ghandian ap­ The Bishops Institute for Social proach than does the Catholic Church Action (BISA), which draws upon Disac receives money from in Indonesia. 53 The Thai church encour­ Catholic bishops from Pakistan in the Misereor, and in turn makes loans avail­ ages village women to begin weaving west to Japan in the east, has put the able to villages, Catholic or Buddhist. their own garments, using good Thai emphasis on religio-cultural values. People are asked the obvious questions: cotton, on traditional hand looms. Cot­ From simply being a concern for socio­ what they need, how long the loan is to ton already dyed is bought commer­ economic development, emphasis is be for, and how many years will be cially through Disac and given to the now placed on the religious and cultural needed for the loan to be repaid. And weavers, who are in turn guaranteed by values of people-that is to say, on those indeed, in what month of each year they Disac fifty baht per day (about A$2.50 values which are important to them as will send the repayments of the loan. or US$2)- a sum they could never earn members of a community, village, dis­ When these agreements are kept then under ordinary circumstances.54 It is trict, province and even nation. Inter­ Disac believes that there is evident a true that the finished product-sarongs, woven in this is a determination to edu­ cultural-religious development of re­ shirts, blouses-of 100% cotton are much cate people to their cultural/religious sponsibility.47 If, however. there are dearer than those items bought in the responsibilities. In a strongly Buddhist floods, rust in the growing rice, drought market and made from artificial fibres. country like Thailand evangelical values or some other natural disaster, or even but it is said that the advantage of a cot­ must be dominant, with the Church an economic disaster because of faulty ton garment is that it lasts longer and is 58 R.A.F. PAUL WEBB cooler to wear because it soaks up the be sold in local markets, the provision B3,285,874 (A$164,293), with the perspiration. of good drinking water supplies, and the Church's component being B250,000 The underlying conviction raising of money so that the commu­ (A$12,500). The majority of the pro­ here is that in any form of what is called nity-tambon and ban-could have ac­ posed budget requirements will be Human Development, culture must play cess to the rural electrification scheme drawn from Misereor to the tune of a large role. As Disac sees it, modern of the provincial government. B3,035,874 (A$151,793). These sums of technology has destroyed many of the money are extremely modest in Austra­ people's traditional values, their habits lian terms yet with them Disac hopes to of moderate consumption and their vil­ The Second Stage: 1986- be able to provide a financial base from lage style of self-help. Before the advent 1987 which to continue with its up-grading of textile factories, women in the ban of ban resources and developments. For knew how to weave and during the time Under the Disac planned de­ rice and fertiliser banks and the raising between planting rice and harvesting it, velopment strategy this period was of cows and calves (later to be sold as they made clothes for their families. But given over more specifically to loans to fat cattle) B650,000 (A$32,500) has been with modern technology, home-made small urban traders with weekly stalls estimated; water resources, upgrading clothes, ropes, ploughshares, and paddy in. the market; to loans for small busi­ of hygiene facilities and tapping into the husking tools have all but disappeared ness projects such as the provision of rural elctrification scheme will cost from rural communities.55 The only lavatories and washrooms in the mar­ another B400,000 (A$20,000). Under the remaining thing in rural life which in­ ket place. Mother & Child Care Programme, and tensifies rural life is the struggle for the Community Health Programme, Between 1983 and 1987 the in­ money. both of which are organised by two Sis­ frastructures for many small develop­ ters of the indigenous Order, Servants So the argument goes, and ment projects were in place and loans of Mary, the costs will amount to whilst much of it is true, perhaps it is were· given to indidvidual subsistence B273,000 (A$13,650). Under the Educa­ too late, or almost too late, to promote farmers to enable them to buy fertilisers tion portfolio Disac has budgeted for the hand-crafted products when even the for their new quick-growing rice and for five diocesan primacy schools . some­ Thai peasant economy is now a cash various irrigation projects in villages.s7 thing in the region of B500,000 economy in most areas. And with a cash Loans made to housewives or to vendors (A$25,000).60 economy, consumerism begins to trot, in the daily markets are made by Disac then canter and, as in the West, finally All of which does not mean in order to keep them out of the hands that there have been no negative results to gallop.56 Bright new colours in sa­ of loan-sharks who charge an exorbitant coming from ban socio-economic devel­ rongs, skirts, blouses are eye-catching; rate of interest, thus binding the people opments. and if the garments do not last as long into the cyle of poverty even more as handmade ones, with cash to buy new strongly.58 The loans made byDisac us­ Whilst the socio-economic ones, the question might be legitimately ing Australian currency as an example development of Buddhist and Catholic asked: why go to all the trouble to make would be about five cents per day on a villagers might hi'lVe been increased, in one's own? loan of A$5-thirty-five cents per week many cases the new sense of prosperity Perhaps the real answers are or interest at 5%. engendered has caused, not surpris­ that with the hand weaving of products ingly, enmity between neighbours and Early in 1988 Disac organised a the old skills instead of being lost may between the successful and the ban or group of housewives in a rural slum near be taught to the new generation of vil­ village leader. Thus a conflict of inter­ Ubon into a Credit Union. Each mem­ lage git1s, thus giving them a greater ests has in some cases brought about ber placed.3 1/3% of the loan received sense of continuity with their own past disharmony within the community, back into the Credit Union every month. as well as providing an interest and a thereby, it would appear, contributing After four years it is estimated that the small source of income to those village to situational regression rather than capital can be subtracted and the group 61 grandmothers and mothers who might economic progression. continue to operate then with its own otherwise believe their useful produc­ The idea of Social Action with tive lives to be over. common fund. In this way, with tiny interest repayments the members can a cultural/ religious emphasis goes back begin to save for school fees, to lease to the Documents of Vatican Two and another parcel of ban land so as to in­ even before.62 With these in mind the The First Three . Year Asian Bishops Conference in its state­ Plan- 1983-1985 crease their rice production. The thrust then is to make rural dwellers more ments has said that: The main aims of Disac in this economically self-sufficient and to raise Most of Asia is made up of a multi­ first Three Year Plan were to assist the the estimation of their own worth.s9 tude of poor: poor not in human ban people to institute rice and buffalo The proposed budget of Disac qualities and values, but in being banks, small dam projects to help in the for the period 1988-1990 in the diocese denied access to material goods and growing of vegetables which might then of Ubon has been estimated at resources which they need to ere- CHURCH AND TEMPLE 59

ate a truly human life for them. Assumption School, again staffed and minister who was a Catholic, together They are deprived because they live run by the St. Gabriel Brothers. The with three or four senior Army offi­ under oppression, i.e. social, eco­ diocese of Ubon has only five parish cers.70 Many prominent bureaucrats, nomic and political structures primary schools, in glaring contrast to government officials and members of which have injustices built into the thousands of Catholic (and Protes­ the armed forces have been educated in them ... Our task is to bring about tant) primary schools (Sekolah Dasar) in the prestigious Catholic schools, so that social justice in our societies, i.e. to Indonesia.67 There were once seven although they remain Buddhists, it may seek changes and the transforma­ Catholic primary schools, but since the be expected that they will continue to tion of social structures.63 diocese could not staff them they were have a warm feeling for, and perhaps, if forced to close two. These schools are need be, a protective arm around their The Bishops Institute for Social all situated in villages; the provincial almae matres.71 Action (BISA) has also said that culture, government will not now give permis­ religion and society are interdependent, The costs of socio-economic sion for any more to be opened, their interacting and mutually transforming. development, running Minor and Ma­ reason being, perhaps, that it is better "In our Asian continent, culture and re­ jor seminaries and various missionary for the State to have the education of ligion are integrated. Religion is a dy­ tasks, are, as in many parts of Indone­ village children at such a fundamental namic element in our culture."64 There­ sia, met by Misereor. 72 level, even though these ban are Catho­ fore it would seem that the above form lic. 68 Or perhaps it is a case of some deep The question therefor must be a cultural-religious system which inter­ down anti-Catholic feeling coming to asked: what is the raison d'etre for such acts with the socio-economic political light within the provincial administra­ an "expensive" Catholic presence in system of society, able to permeate ev­ tion. Thailand-for the considerable amount ery sphere and facet of human life. If On the other hand, there are of finance as well as the highly qualified this is so, then it also follows that cul­ good relations with the sangha. Some expertise made available to mostly non­ tural-religious values are the essential Thai Catholic priests make their annual Christians? Converts are few, and the coefficient factors of the economy, of retreat with Buddhist monks in a mon­ Catholic and Christian churches do not politics as well as of society in any and astery near Ubon, living as one of the have the astringent of persecution to all human-development activities. temple family whilst they are there, yet give them impassioned zeal for keeping to their own private devotions, evangelisation. Is all this simply for the Ubon Ratchathani (3) although if they wish to join the monks sake of conversions? If this was the in worship or meditation there is no bar answer, after three hundred years of a It has been stated· earlier that to them doing so.69 Occasionally a Catholic presence in Thailand with few the Catholic population is small. Be­ Buddhist monk will give a series of Catholics apparent, the programme has cause of this, the Buddhist sangha has no meditiations to a gathering of Catholic obviously failed. Is the continuing difficulty in accepting what is still called priests. Thus on the surface at least there Catholic presence in Thailand simply to The Catholic Mission. There is no un­ would seem to be complete equanimity. show another way of living, of allowing dercurrent of latent or nascent hostility people to address the imprtant cross­ If "Thailand" means the Land as there is often, for example, from roads in their lives? of the Free, no less is freedom of religion Muslims towards Catholics and Protes­ guaranteed, although it is worthwhile Perhaps this is part of the an­ tants in Indonesia,65 or perhaps more repeating that because of the small swer, although once again, the actual obviously, in Malaysia. Neither is there Catholic community in Thailand, Bud­ the veiled hostility which is becoming numbers suggest clearly that few Thais dhists have no fear of being "converted." more evident towards the Catholic have accepted such a lex credendi, lex Education, socio-economic development vivendi. "Making merit" is of much Church from the government of Sin­ is therefore in reality for all Thais/Bud­ greater importance than the Christian gapore. Buddhists appear to recognise dhists. Certainly these activities serve cardinal virtue of "loving God and your Catholics and Protestants as men and people "made in the image of God" and neighbour."73 And here perhaps is the women of goodwill and are content. serve the "whole" person. real reason for the presence of Catholic As in Indonesia, and in other (and Protestant) in Thailand, and for the Yet as in Indonesia and in other Asian countries, the Catholic Church in spending of large sums of money in areas of Southeast Asia, where the Chris­ Thailand has some very prestigious socio-economic development and educa­ tian presence is, if not exactly tenuous, schools which are open to all.66 In Cen­ tion: in the spirit of the Second Vatican then the religion of a minority, it is the tral Bangkok the Assumption School, Council, to help the Thai rural sector to schools which carry any hopes which the which is staffed by the St. Gabriel Broth­ live a less austere life, to assist in increas­ Catholic community many have for the ers, is expensive, prestigious, occupying ing economic prosperity. And, perhaps future. part of a whole city block. In Ubon there as a bonus, to help in creating a suitable are two Catholic schools, Ave Maria, At the time of the author's dis­ climate in which the claims of Christi­ staffed by the Sisters of the Religious cussions with Bishop Michael of Ubon anity and the things of the spirit may be Order, The Servants of Mary, and the in 1988, there was one government broached and discussed. 60 R.A.F. PAUL WEBB

ENDNOTES

1. Brief History of the Catholic Church in Thai­ brick seminary and a church in the capital, 15. Chaiwan, op. cit. p. 64. land. No author, date; p.l. See also Hutchin­ Ayutthaya, to which the king sent some chil­ 16. Syamananda, op. cit. A Brief History of son, E.W. Adventurers in Siam in the Seven­ dren. See also Chaiwan, op. cit. p. 70. the Catholic Church in Thailand op. cit. p. 12. teenth Century (The Royal Asiatic Society, 7. The Chakri dynasty was founded by London 1940. 2nd edn. D.O. books, Bang­ 17. Op. cit. p. 75 ff. King Ramathibodi-Rama l-in 1782 (for­ kok 1985) p. 42 ff. merly the brilliant general Chao Phraya 18. Ibid. 2. Syamananda, Rong. A History of Thailand Chakri), after the mad former king, Taksin, (Chulalongkom University 1986) p. 43. The had been put to death. See Syamananda op. 19. Chaiwan, op. cit. p. 65. leader of the Portuguese exploratory fleet cit. pp. 99-100. The present occupant of the 20. Ibid. Cf A Brief History of the Church in was Alfonso d'Albuquerque, who defeated throne is Rama IX. Thailand, p. 12. the Sultan of Malacca and occupied the port 8. Narai the Great was born in 1632 of the in 1551. Yet because the Siamese king 21. Chaiwan, ibid. Also discussions with Prasatthong dynasty and attained the throne claimed some suzerainty rights over Ma­ Bishop Michael Bunluen Mansap, Bishop of in 1656 after having rid himself of his elder lacca, d'Albuquerque sent an embassy under Ubon Ratchathani, in Ubon, June 1988. brother and uncle. His capital, Ayutthaya, Duarte Fernandez to the Siamese king, where was well known as a centre for foreign trade 22. Syamananda, op. cit. p. 119 ff. Cf. M.L. he was well receive "because he showed no and relations with the new European entre­ Manich Jumsai, A Popular History of Thailand superiority towards the Siamese." preneurs. (Chalermnit, Bangkok n.d.) pp. 480-483. Cf. 3. Hutchinson, op. cit. p. 43. See also also Thompson, P.A. Siam: An Acount of the 9. A Dutch ship first made a landfall at Syamananda op. cit. p. 64. See also Chaiwan, Country and the People (pub!. USA 1910; this Pattani in south Siam, building a small trad­ S. "A Study of Christian Missions in Thai­ edn. White Orchid Press, Bangkok, 1987) p. ing post there in 1601. In 1604 the Vereenigde land," East Asian Journal of Theology Vol. 2, 57, "In the reign of King Mongkut Siam may Oost-Indische Compagnie-the Dutch East April1984 p. 63-64. be said to have passed from the middle ages Indies Company-came to Ayutthaya. See to modern times ... " 4. The Societe des Missions Etrangeres de Paris also Syamananda, op. cit. p. 63. For the in­ was founded in 1660 because some French volvement of the British East India Company 23. Syamananda, op. cit. clergy and laity were eager to share in for­ see amongst others Collis, M. Siamese White eign mission-work formerly reserved for the (Faber & Faber, London 1936; this edn. by 24. Thompson, op. cit. p. 58. Chaiwan, op. Religious Orders, especially the Jesuits who D.O. books, Bangkok, 1986). cit. p. 66. had been expelled from Japan early in the 10. See Hutchinson, op. cit. p. 56 ff. Phaul­ 25. The full title of this Teaching Order is seventeenth century. See Boxer, C.R. The kon's rise to be a high Siamese noble and the Institutum Fratrum Instruction is Christianae a Christian Century in fanpan 1549-1650 (Uni­ chief adviser of the king was spectacular. but Sancto Gabrielle or The Brothers of Christian versity of Berkeley Press 1951). with the death of King Narai the Great, Instruction of St Gabriel. The Order was Louis XIV approved the M.E.P. in Phaulkon's enemies took the opportunity of founded in the Vendee Arrondissement in 1663. In 1963 there was a total world mem­ killing him, thus ridding the Court of what France in 1821 and WilS known until 1853 as bership of 880 with the M.E.P. serving in they saw as. a dangerous European entrepre­ the Brothers of the Holy Ghost. neurial presence and influence. eleven dioceses around the world, with 26. The Protestant churches began work in twenty-one indigenous Bishop members. 11. Ibid. p. 51 ff. Thailand in 1828, about two hundred and See also Goyan G. Les Pretres des Missions fifty years after the first Catholic mission had Etrangeres Paris 1932. 12. Ibid. See also Syamananda, op. cit. p. 78- been established. The first Protestant mis­ 5. Hutchinson, op. cit. p. 44 ff. The Pro­ 79. Basche, J. Thailand: Land of the Free sionaries, Gutzlaff and Tomlin, belonged to ven<;al priest M. Cotollendi was consecrated (Taplinger Publishing Co. New York, 1981) the London Missionary Society. Both the Vicar-Apostolic by a direct Papal mandate pp. 239-240. King Narai signed a treaty with Catholic and Protestant missions were con­ for work in Tonkin. France which gave the latter, amongst other strained by the Edict of Religious Toleration advantages, the monopoly of tin on Phuket brought into being in 1730 by King Tai Sara. 6. Bishop Lambert de Ia Motte was given Island. This edict stated that no Christian literature ·one of the obsolete titles of an ancient see in was allowed to be translated into the Thai or 13. A Brief History of the Church in Thailand, Asia Monor-Beritus-long swept away by Pali languages; the Christian faith was not op. cit. pp. 11. the Muslim advance. This was in order to allowed to be taught to the Thai, Mon or Lao prevent friction between France and Portu­ 14. Ibid. See also Syamananda, op. cit. pp. peoples; no one was allowed to convert these gal. The French clergy eventually built a 73-78; Hutchinson, op. cit. pp. 76-77 ff. peoples to Catholicism; and the Thai religion CHURCH AND TEMPLE 61 was not to be criticised. Cf. also Chaiwan, 35. Whilst this appears to be the obvious 45. Discussions with Bishop Michael and Fr. op. cit. approach, many socio-economic program­ Peter Paisan as above. mes have collapsed through deliberate com­ 27. Discussions with Bishop Michael Bun­ 46. Misereor (see note 40) receives much of munity non-co-operation because they felt luen Mansap as above. its finance from the unique Church tax preva­ that they were being pushed into actions they lent in Germany. 28. Cf Webb, R.A.F. Paul, Palms and the Cross: did not fully understand or were afraid of. Socio-economic Development in Nusa Tenggara See Webb, Palms and the Cross, op. cit. 47. The Flores-Timor Plan in N.T.T., Indone­ Timur (James Cook University of North 36. Discussions with Bishop Michael and Fr. sia, works in a slightly differnt mode. Rather Queensland, Australia, Centre for Southeast Valentine as above. Disac stands for Dioce­ than giving money (except through credit Asian Studies Monograph No 15, 1986) Ch. san Social Action: the priest in charge of sod­ union loans), development schemes are paid 12. p. 174. Thirty years ago on the island of economic development in a diocese is known for by Misereor, whilst the practical work/ Flores, N.T.T., Indonesia, which is over­ by this acronym, in the same way as in the details are done by the village people and whelmingly Catholic, the measure of Indonesian Catholic Church, the priest (or the Delsos. evangelisation was counted in the numbers layman) responsible for development is 48. Discussions with Fr. Valentine. of baptisms, confessions and acts of Com­ called Delsos-Delagatus Sosialis, the Social munion per month. If this made the clergy Delegate. Cf. Webb, Palms and the Cross op. 49. This is not a unique situation: similar into "sacrament coolies,"now with the em­ cit. p. 168. occurrences take place in Indonesia with phasis on socio-economic development, as money from overseas aid agencies, and even 37. Discussions with Fr. Valentine as above many priests (and ministers) call themselves in Australia, where Federal government and a FrenchM.E.P. priest in Ubon,July 1988. ruefully "development' coolies." grants appear to be dissipated when mov­ 38. Basch op. cit. pp. 55 & 187 ff. ing through the system in any particular 29. Discussions with Dr. I Wayan Mastra, State. Synod Chairman of the Gereja Protestant Kris­ 39. Villagers who need a buffalo for plough­ 50. See Seri Phongphit, op. cit. p. 150 ff. ten Bali (Bali Protestant Christian Church) in ing take one from a "buffalo pool;" a percent­ Denpasar, Bali, 1980; with Msgr. Donatus age of the rice crop is returned with the ani­ 51. Discussions with Fr. Valentine as above. Djagom S.V.D. Archbishop of Ende, Flores, mal. Rice, usually for seed, is also distrib­ See also Seri Phongphit op. cit. p. 33 where in Ende, 1981; with Fr. Valentine, Ubon uted in this way, with a percentage of the the author does in fact discuss the involve­ Ratchathani, June 1988. harvest being returned to the donor: Disac ment of Buddhist monks in community and or the ban or village. rural development during the late sixties, 30. Cf, Webb, op. cit. See also Webb, R.A.F. 40. The Flores-Timor Plan in the Indonesian although it is admitted that this is unusual. Paul, "Adat and Christianity in Nusa province of Nusa Tenggara Timur was es­ Tenggara Timur: Reaction and Counterac­ 52. Seri Phongphit, ibid. Seep. 102 ff. for an tablished in 1957 under the guidance of the tion" (Philippine Quarterly of Culture & Soci­ account of a village monk actively engaging Bishop of Larantuka, K Flores, Msgr. ety, San Carlos University, Cebu, Philip­ in socio-economic development with his Thijssen, with the assistance of (the pines, Vol. 14 No. 3, 1986) pp. 339-365. See Misereor people. Overseas Aid Department of the German also Phya Anuman Rajadhon, Some Traditions Bishops Conference), various German politi­ 53. See Brown, J. Modern India: The Origins of the Thai (Thai Inter-Religious Commissions cal parties and the Federal German govern­ of an Asian Democracy (O.U.P. New York for Development & Sathirakoses Nagapradi­ ment. See Webb op. cit. p. 143 ff. Also Le­ 1985) pp. 206-207 ff. pa Foundation, Bangkok 1987) and Seri menczik, K., "Der Kirchliche Beitrag zur Phongphit, Religion in a Changing Society: 54. In the islands of Flores and Timor, Indo­ Okonomischen in N.T.T." Verbum (Rome) 16, Buddhism Reform and the Role of Monks in Com­ nesia, village women continue to weave their (1975) p. 330. munity Development in Thailand (Arena Press, own kain ikat (traditional cloth/ patterns) for Hong Kong, 1988). 41. Webb op. cit. pp. 167-173. Thijssen, J. their own use, but they are now increasing "Missie en Maat-schappelijke op Flores," De production, still using the traditional loom, 31. Webb, Adat and Chris!ianity op. cit. Katholieke Missien (1957) p. 38. using modern dyes and sending the finished ikat to Jakarta to be sold in the large tourist 32. Discussions with a Field Officer of the 42. Peters, J. "Pastoral and Development hotels. Visit to a rural "factory," Ende, Flores Forum for Integrated Agricultural Manage­ Work: A Field of Tension?" Pastoralia (Le­ 1982. ment at Ubon Ratchathani, June/July 1988. dalero, Flores) 4, (1971) pp. 60-61. 55. The contrast between the Thai farmers in 33. Discussions with Fr. Valentine as above. 43. For further information on this point see the Ubon region and the petani, farmers of, Kindleberger, C. & Herrick, B., Economic De­ 34. Behind this help was undoubtedly the say, Upper North Timor, in the province of velopment (2nd. edn. Tokyo 1977) and Schu­ philosophy of "making merit" within a Nusa Tenggara Timur, Indonesia, is strong. macher, E. Small is Beautiful (London 1973). Catholic ambience, in much the same way In the latter case it is very difficult for either as rich Thai Catholics still continue in 1988 44. Cf. Webb op. cit. See also Setz, P. "Aid officials of the Provincial Agricullure Exten­ to provide assistance for a priest, over and as an Instability Factor" Impact;_Asia Maga­ sion Service or for the Catholic Church's Del­ above that which is strictly necessary for their zine for Human Development (Hong Kong) sos to persuade the Timorese to use modern sustenance. Vols. 8 & 9 (1973). methods and modern tools. Subsitstence 62 R.A.F. PAUL WEBB

farming is still the norm, and whilst in most nominal adherence-and animism with a Protestant. The reason is that the churches of Java, say, a cash economy is certainly in Catholic/Protestant veneer can be most train their own teachers, who by and large situ, in the islands of N.T.T. the idea of a cash clearly seen. are better trained than those who come out economy is slow to take root in the villages. of State Teachers Training institutions. See 62. See the encyclical of Pius XI, Quadrages­ Personal visits to villages in Flores, Sumba Webb, Palms and the Cross op. cit. pp. 186- imo Anno, 1931; John XXIII in Mater et Magis­ and Timor between 1979 & 1988. 89 passim; Cooley, F. (ed.) Benih Yang Tum­ tra and that of Paul VI in Populorum Progres­ buh XI: Gereja Masehi Timor Dewan Gereja­ 56. Discussions with Fr. Valentine and an sio, 1967. All cited in W. Abbot (ed.), The gereja Indonesia, Jakarta 1976 passim. official of F.I.A.M. as above. Documents of Vatican Two (trans. Gallagher), London 1966. 68. Discussions with Bishop Michael as 57. One of the difficulties experienced by above. development officials in N.T.T. is that adat 63. Abbot, ibid. pp. 45,408-410. and ratu adat (those practitioners and keep­ 69. Discussions with Fr. Peter Paisan as 64. The Bishops Institute for Social Action e~s of traditional customs and law) often above, who has often taken advantage of had its first meeting in 1975, as a project of , block modern agricultural development such periods of medi,tation in a temple not the Office for Human Development, in turn through fear for their own positions in the far from his Minor Seminary in Ubon. village hierarchy. When the tuan tanah, "Lord an agency of the Federation of Asian Bish­ 70. Discussions with Bishop Michael as of the Land," disapproves of pesticides, irri­ ops Conference, and is based in Manila. Its above. gation works, the planting of new crops, it is theological underpinnings can be traced to a brave farmer who persists in the face of this Gaudium et Spes, the Pastoral Constitution on 71. For similar hopes of the Catholics in In­ disapproval. See Webb, R.A.F. Paul, "Adat the Church in the Modern World. At the donesia see Webb, R.A.F. Paul, Indonesian and Christianity," op. cit. same time BISA also owes its genesis to those Christians and their Political Parties (James broad currents in the Church found in e.g. Cook University SEAsian Monograph 2, 58. There are strong similarities to this Progressio Populorum and Octogesima 1978); also R.A.F Paul Webb, "Christian In­ "poverty - money lending" syndrome in all Archveniens as well as the deliberations of the terviews in Indonesia," Kabar Seberang, James parts of Asia. Even in the Western nations, Synod of Bishops in Rome in 1971. (Corre­ Cook University, No. 5/6, 1979, pp. 200- "hire-purchase" agreements tie people into a spondence with Fr. M. Kelly S. J., Asian 232. similar cycle. Bureau, Melbourne, Australia.) 72. See Webb, op. cit., Palms and the Cross pp. 59. Discussions with Bishop Michael as 65. See Webb, R.A.F. Paul, "The People of 166-168, 171-173, 202. above; also with Pater B.J. Baack S.V.D., the Book: .Christians and Muslims in Indo­ formerly Delsos of the Archdiocese of Ende, nesia," Indonesia Circle (School of Oriental & 73. A visit to a hospitable and charming rich Flores, N.T.T., Pater A. van Lieshout S.V.D. African Studies, London University) No. 35, Thai Catholic household in Bangkok where Delsos, Diocese of Atambua, Timor and Pa­ Nov. 1984, pp. 56-69; also Webb R.A.F. Paul, a room is always kept for a priest from Ubon ter W. Lang, C.S.S.R. Delsos, Diocese of "The View from Australia: Christians and diocese, where relatives of the priest are Weetebula, Sumba Barat N.T.T., all between Muslims in Contemporary Indonesia" Asia given employment in the house as family 1980-1988. Journal of Theology (Singapore), vol. 2 No. 2, servants. Tlie house is awash with statues, October 1968. crucifixes, pious medals; the expensive cars 60. These figures are from the official budget had at least four St. Christopher medals on of Disac sent to Misereor, kindly given by Fr. 66. Personal visits to these schools in Ubon the dashboard in 1988. And in the corner of Valentine. Ratchathani July 1968. the courtyard stands a large "spirit house" 61. Such regressions appear to be unknown 67. It is through education, of course, that the with marigolds and burning incense sticks in the villages of N.T.T., mainly because the Indonesian churches are able to influence as a votive offering to the spirits of the place. adat hierarchy is still so strong. It is in this society-Muslim, Hindu, and animist. The It would seem that like their Indonesian area of traditional customs and law that the most prestigious and (comparatively) expen­ cousins, Thai Catholics are also inclined to differences between Buddhism-even a sive schools in Indonesia are Catholic and hedge their bets.