The Visual Semiotics of Yor (ญ) Alphabet Primers and Thai Femininity Discourses

Total Page:16

File Type:pdf, Size:1020Kb

The Visual Semiotics of Yor (ญ) Alphabet Primers and Thai Femininity Discourses THE VISUAL SEMIOTICS OF YOR (ญ) ALPHABET PRIMERS AND THAI FEMININITY DISCOURSES By Miss Piyaluk Benjadol A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Program in Design Arts International Program Graduate School, Silpakorn University Academic Year 2015 Copyright of Graduate School, Silpakorn University THE VISUAL SEMIOTICS OF YOR (ญ) ALPHABET PRIMERS AND THAI FEMININITY DISCOURSES By Miss Piyaluk Benjadol A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Program in Design Arts International Program Graduate School, Silpakorn University Academic Year 2015 Copyright of Graduate School, Silpakorn University The Graduate School, Silpakorn University has approved and accredited the Thesis title of “The Visual Semiotics of Yor (ญ) Alphabet Primers and Thai Femininity Discourses” submitted by Miss. Piyaluk Benjadol as a partial fulfillment of the requirements for the degree of Doctor of Philosophy in Design Arts ….………………………………………………………………………………… (Associate Professor Panjai Tantatsanawong, Ph.D.) Dean of Graduate School ………….…../……….…..…………./………..……. The Thesis Advisor 1. Associate Professor Pairoj Jamuni, Ed.D. 2. Assistant Professor Chaiyosh Isavorapant, D.Arch. The Thesis Examination Committee ..................................................................Chairman (Professor Eakachart Joneurairatana) ……………./……………………/.................... ..................................................................Member (Professor Peter Pilgrim, MDesRCA, MCSD, FRSA) ……………./……………………/.................... ..................................................................Member ..................................................................Member (Associate Professor Pairoj Jamuni, Ed.D.) (Assistant Professor Chaiyosh Isavorapant, D.Arch.) ……………./……………………/.................... ……………./……………………/.................... 54155953: MAJOR: DESIGN ARTS KEY WORD: SEMIOTICS / VISUAL SEMIOTICS / THAI ALPHABET PRIMERS / FEMININITY DISCOURSE / GENDER ISSUES / GRAPHIC COMMUNICATION DESIGN PIYALUK BENJADOL: THE VISUAL SEMIOTICS OF YOR (ญ) ALPHABET PRIMERS AND THAI FEMININITY DISCOURSES. THESIS ADVISORS: ASSOC. PROF. PAIROJ JAMUNI, Ed.D., AND ASST. PROF. CHAIYOSH ISAVORAPANT, D.Arch. 277 pp. This research focuses on the significations of visual languages and gender issues in children’s books within the Thai context. Analysis of thirty-one Yor (ญ) alphabet primers published between 1899 and 2012 reveal the connotative meanings of the letter Yor (ญ) its rhymes and illustrations. Advertisements, book covers, and newspapers are contextually investigated in order to find intertextual relations with the connotations discovered. Visual semiotics and critical discourse analysis approaches are mixed and employed as inquiring tools. The five research findings: beauty ideologies, roles as a mother and housewife, visual trope of a parasol, literacy, and women in the workforce, disclose Thai femininity discourses and ideologies in response to power relations within patriarchal society. The semiosis and outcome of this inquiry explicate that the conventional way of learning the alphabet character Yor (ญ) has ‘fixed’ social ideologies about women, and emphasizes gender biases in Thai society. The synthesis of these findings leads to designs with a ‘reform’ concept, where conventional ways of learning the Yor (ญ) alphabet character are ‘denaturalized’ by replacing Ying (meaning woman) with non-gender words. Three ‘Yor (ญ) Alphabet: A Learning Reform’ tools: a template, a box set of cards and an interactive set, are designed as prototypes. This dissertation is considered a ‘dialogue’ or the results of ‘integration’ connecting ideas, theories, and experiences that occurred during the inquiry process. During the conceptualization, investigation, and interpretation, actions of identifying, analyzing, discussing, interpreting, and finally, designing, are integrated with the ‘total experience’ of being a ‘woman.’ As a result, my reflections on a way of learning an alphabet bridged graphic design and gender issues, and are of benefit to designers and educators conscious of design responsibility in relation to cultural and social contexts. Program of Design Arts Graduate School, Silpakorn University Student's signature ...................................... Academic Year 2015 Thesis Advisors' signatures 1. .............................. 2. .............................. 3. .............................. iii Acknowledgements My dissertation was shaped and completed with the help and support from many persons and organizations. I wish to thank my advisors, Associate Professor Dr. Pairoj Jamuni and Assistant Professor Dr. Chaiyosh Isavorapant, who contributed to the development and improvement of this dissertation. I extend my thanks to the dissertation committee: Professor Eakachat Joneurairatana and Professor Peter Pilgrim, and also, all committee members of the Doctor of Philosophy International Program in Design Arts, Silpakorn University. Gratefully, I would like to express my appreciation to Bangkok University for the scholarship and support throughout my pursuit of a doctoral education. I would like to express my appreciation to Assistant Professor Sansern Milindasuta, Dean of the School of Fine and Applied Arts, Bangkok University, for his belief in my ability and decision to undertake academic challenge beyond my commitment as a design instructor. I truly appreciate my doctor, Puchong Padungsut, M.D., who saved my life from cancer and all wonderful friends and family members who cared for me during the hardship. My interest in Thai alphabet primers is definitely inspired by Anake Nawigamune, who introduced and inspired in me a passion for collecting and documenting Thai ephemera, especially graphic design artifacts. The helpful discussions with Santi Lawrachawee and Pracha Suveeranont also contributed to the development of this inquiry. Thanks to all typographers and type foundries for permission to use their typefaces in the design implementations. The technical assistance in developing the software and providing the equipment for the interactive set by Kwanchai Akkaratammagul and Nichayanun Kittivongpakdee of Studio Craftsmanship Co., Ltd. is much appreciated. I extend my thanks to Practical Design Studio and Hiranpruek Trichakraphop, for their help with the exhibition preparation; Montchai Suntives, for the artwork and design production; Rebecca A. Vickers, for editing the dissertation; Pimgit Tapaneeya and Korapin Korkitthumrong, for providing the illustrations of the Yor Yart (ญ ญาติ) alphabet learning reform; and Assistant Professor Dr. Jirawat Vongphantuset fro the wonderful support. This dissertation and the doctoral journey would never have been accomplished without the sharing and caring of Nopchai Ungkavatanapong. Finally, my deepest love goes to my parents and family for their endless love and heartening support. iv Table of Contents Page Abstract ...................................................................................................................................... iii Acknowledgements................................................................................................................. iv List of Tables............................................................................................................................. viii List of Figures............................................................................................................................ x Chapter 1 Introduction................................................................................................................ 1 Significance of the problem........................................................................... 1 Aim of the research.......................................................................................... 2 Hypothesis of the research............................................................................ 2 The problem and the questions posed by the research....................... 3 Scope of the research..................................................................................... 3 Methodology of the research........................................................................ 5 Research outcome........................................................................................... 6 Defined terminology........................................................................................ 7 Summary............................................................................................................. 7 2 Literature reviews and related studies .................................................................. 9 Semiotics in graphic communication design.............................................. 11 Definition of terms................................................................................... 11 Selected previous studies...................................................................... 14 Women ideologies in Thai context .............................................................. 18 Gender biases in children’s books............................................................... 20 Summary............................................................................................................. 32 3 Methodology of the research................................................................................ 35 The visual semiotics resources ...................................................................
Recommended publications
  • De Sousa Sinitic MSEA
    THE FAR SOUTHERN SINITIC LANGUAGES AS PART OF MAINLAND SOUTHEAST ASIA (DRAFT: for MPI MSEA workshop. 21st November 2012 version.) Hilário de Sousa ERC project SINOTYPE — École des hautes études en sciences sociales [email protected]; [email protected] Within the Mainland Southeast Asian (MSEA) linguistic area (e.g. Matisoff 2003; Bisang 2006; Enfield 2005, 2011), some languages are said to be in the core of the language area, while others are said to be periphery. In the core are Mon-Khmer languages like Vietnamese and Khmer, and Kra-Dai languages like Lao and Thai. The core languages generally have: – Lexical tonal and/or phonational contrasts (except that most Khmer dialects lost their phonational contrasts; languages which are primarily tonal often have five or more tonemes); – Analytic morphological profile with many sesquisyllabic or monosyllabic words; – Strong left-headedness, including prepositions and SVO word order. The Sino-Tibetan languages, like Burmese and Mandarin, are said to be periphery to the MSEA linguistic area. The periphery languages have fewer traits that are typical to MSEA. For instance, Burmese is SOV and right-headed in general, but it has some left-headed traits like post-nominal adjectives (‘stative verbs’) and numerals. Mandarin is SVO and has prepositions, but it is otherwise strongly right-headed. These two languages also have fewer lexical tones. This paper aims at discussing some of the phonological and word order typological traits amongst the Sinitic languages, and comparing them with the MSEA typological canon. While none of the Sinitic languages could be considered to be in the core of the MSEA language area, the Far Southern Sinitic languages, namely Yuè, Pínghuà, the Sinitic dialects of Hǎinán and Léizhōu, and perhaps also Hakka in Guǎngdōng (largely corresponding to Chappell (2012, in press)’s ‘Southern Zone’) are less ‘fringe’ than the other Sinitic languages from the point of view of the MSEA linguistic area.
    [Show full text]
  • Theravada Buddhism and Dai Identity in Jinghong, Xishuangbanna James Granderson SIT Study Abroad
    SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Spring 2015 Theravada Buddhism and Dai Identity in Jinghong, Xishuangbanna James Granderson SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the Chinese Studies Commons, Community-Based Research Commons, Family, Life Course, and Society Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Sociology of Culture Commons Recommended Citation Granderson, James, "Theravada Buddhism and Dai Identity in Jinghong, Xishuangbanna" (2015). Independent Study Project (ISP) Collection. 2070. https://digitalcollections.sit.edu/isp_collection/2070 This Unpublished Paper is brought to you for free and open access by the SIT Study Abroad at SIT Digital Collections. It has been accepted for inclusion in Independent Study Project (ISP) Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. Theravada Buddhism and Dai Identity in Jinghong, Xishuangbanna Granderson, James Academic Director: Lu, Yuan Project Advisors:Fu Tao, Michaeland Liu Shuang, Julia (Field Advisors), Li, Jing (Home Institution Advisor) Gettysburg College Anthropology and Chinese Studies China, Yunnan, Xishuangbanna, Jinghong Submitted in partial fulfillment of the requirements for China: Language, Cultures and Ethnic Minorities, SIT Study Abroad, Spring 2015 I Abstract This ethnographic field project focused upon the relationship between the urban Jinghong and surrounding rural Dai population of lay people, as well as a few individuals from other ethnic groups, and Theravada Buddhism. Specifically, I observed how Buddhism manifests itself in daily urban life, the relationship between Theravada monastics in city and rural temples and common people in daily life, as well as important events wherelay people and monastics interacted with one another.
    [Show full text]
  • The Ordination of a Tree: the Buddhist Ecology Movement
    THE ORDINATION OF A TREE: THE BUDDIDST ECOLOGY MOVEMENT IN THAILANDl Susan M. Darlington Hampshire College As part of a growing environmental movement in Thailand, a small number of Buddhist monks engage in ecological conservation projects. These "ecology monks" teach ecologically sound practices among Thai farmers and criticize rapid economic develop­ ment nationwide (which they see as one of the primary causes of the country's environmental crisis). This article examines how one northern Thai monk used a tree ordination, adapted from a traditional Buddhist ritual, to build villagers' commitment to his ecology projects. (Buddhism, environmentalism, ritual, Thailand) A Buddhist ecology movement, developing in Thailand and other Buddhist nations, addresses local and national problems of deforestation and ecological destruction. While this is only one aspect of growing environmentalism in Thailand (Hirsch 1996), the Buddhists involved in this movement see their religion as critical for providing practical as well as moral guidelines for ecological conservation. This article focuses on how Buddhists, especially monks, put their concepts of Buddhism and ecology into action, and the consequent reinterpretations of both sets of concepts that result from such behavior. As Buddhism is increasingly used to promote social activism such as conservation, its role in Thai society is also being implicitly challenged and reworked. While the exact.changes that will occur are unknown, the Buddhist ecology movement's potential direction may be glimpsed by examining how rituals, particularly ordaining trees, promote the ecology movement, lending it economic, political, social, and moral force. The "ecology monks" are those actively engaged in environmental and conservation activities and who respond to the suffering which environmental degradation causes.
    [Show full text]
  • Information to Users
    INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type o f computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6” x 9” black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI A Bell & Howell Information Company 300 North Zeeb Road, Aim Arbor Ml 48106-1346 USA 313/761-4700 800/521-0600 Highland Cash Crop Development and Biodiversity Conservation: The Hmong in Northern Thailand by Waranoot Tungittiplakorn B.Sc., Chulalongkorn University, 1988 M..Sc., Asian Institute of Technology, 1991 A Dissertation Submitted in Partial Fulfillment o f the Requirements for the Degree of DOCTOR OF PHILOSOPHY in the Department of Geography We accept this dissertation as conforming to the required standard Dr.
    [Show full text]
  • 2020 International Religious Freedom Report
    CHINA (INCLUDES TIBET, XINJIANG, HONG KONG, AND MACAU) 2020 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary Reports on Hong Kong, Macau, Tibet, and Xinjiang are appended at the end of this report. The constitution of the People’s Republic of China (PRC), which cites the leadership of the Chinese Communist Party (CCP), states that citizens “enjoy freedom of religious belief” but limits protections for religious practice to “normal religious activities” without defining “normal.” CCP members and members of the armed forces are required to be atheists and are forbidden from engaging in religious practices. National law prohibits organizations or individuals from interfering with the state educational system for minors younger than the age of 18, effectively barring them from participating in most religious activities or receiving religious education. Some provinces have additional laws on minors’ participation in religious activities. The government continued to assert control over religion and restrict the activities and personal freedom of religious adherents that it perceived as threatening state or CCP interests, according to religious groups, nongovernmental organizations (NGOs), and international media reports. The government recognizes five official religions: Buddhism, Taoism, Islam, Protestantism, and Catholicism. Only religious groups belonging to one of the five state-sanctioned “patriotic religious associations” representing these religions are permitted to register with the government and officially permitted to hold worship services. There continued to be reports of deaths in custody and that the government tortured, physically abused, arrested, detained, sentenced to prison, subjected to forced indoctrination in CCP ideology, or harassed adherents of both registered and unregistered religious groups for activities related to their religious beliefs and practices.
    [Show full text]
  • The Politics of Ethnic Culture on China's Southwest Borders
    Volume 5 | Issue 2 | Article ID 2362 | Feb 02, 2007 The Asia-Pacific Journal | Japan Focus Dance, Or Else: The Politics of Ethnic Culture on China's Southwest Borders Sara L. M. Davis Dance, Or Else: The Politics of Ethnic peopled with dancing women in tight sarongs, Culture on China’s Southwest Borders swaying palm trees, exotic fruits and peacocks. Perhaps equally important were plentiful and inexpensive alcohol, drugs, gambling, jade and By Sara L. M. Davis sex workers. While many tourists visiting southern Yunnan province came for the illicit pleasures, they spent their days attending An American researcher examines how the performances staged for Chinese and foreign requirements of political assimilation have tourists—living dioramas in state-run “ethnic threatened the unique culture of China’s Tai theme parks,” dances in “ethnic dining halls,” minority, and the Tai response. reconstituted “living ethnic villages” and the like. But these performances were not just the product of commodified tourist shtick, as they might have been elsewhere. They were also official policy: direct outgrowths of the government’s intervention over decades in creating, pruning and regulating public expressions of minority ethnic identity. At first I concluded, as many visitors to the region had before me, that these plastic Fields and hills in western Sipsongpanna performances—swaying girls in tight dresses, peacocks in overcrowded zoos and deforested In 1997 I arrived on China’s southwest borders green hills—were all that was left of local planning to spend a year researching ethnic culture. However, while many ethnic minorities minority folklore. The only problem, as I in Sipsongpanna participated and profited from discovered when I arrived, was that there the state-approved marketing of their ethnic didn’t appear to be any.
    [Show full text]
  • Shanguo Is Not a Shan Kingdom: to Correct a Mistake Related to the Early History of Tai-Speaking Peoples in China and Mainland Southeast Asia1
    He Ping Shanguo is not a Shan Kingdom: To Correct a Mistake Related to the Early History of Tai-speaking Peoples in China and Mainland Southeast Asia1 A ccording to Chinese annals, there was a Burma and the history of Sino-Burmese ~ngdom named Shan-guo~~~) which sent relations. As part of today's Dehong is envoys to China for many times during the considered to be within this so-called "Shan first and 2nd centuries. Of the two Chinese kingdom", some scholars studying the history characters, the first one "shan" is just the name of Dai in Yunnan naturally relate the early of this kingdom, and the second one "guo", history ofDai to the Shanguo mentioned above, means kingdom or state or country etc. so the it being regarded as an early Dai kingdom and transliteration of these two characters is refer to it in their books and articles on the Shanguo, means Shan kingdom (or state or history of the Dai in Yunnan. Some other country etc.). The first group of envoys of the scholars even conclude that the territory of kingdom Shanguo, according to Chinese annals, Shanguo included some parts of present day came from somewhere beyond Y ongchang Laos. The history of Laos is, therefore, also (today's Baoshan in western Yunnan, China; considered to be related to this Shanguo. A while farther west of Baoshan, e.g. "beyond few scholars go even further to conclude that Yongchang", are coincidently located Dehong, the territory of Shanguo includes present day a Dai prefecture in western Yunnan, and the Thailand and Vietnam.
    [Show full text]
  • © in This Web Service Cambridge University
    Cambridge University Press 978-0-521-86322-3 - The Cambridge Companion to Modern Chinese Culture Edited by Kam Louie Index More information Index Abbas, Ackbar, 310 Asian Games (1962, Indonesia), 351 abstract inheritance method, 11, 17 Asian values, 17, 151 academic research & debates Asiatic mode of production, 57–9 Chinese culture, 3 assimilation Christianity, 193 China’s peoples, 92, 95, 102, 109, 111–12 gender, 68, 71, 77, 80–2, 83 diaspora cultures, 116, 119–20, 122–3, 129, historiography, 58–61, 63–5 131 literature, 246 Australasia socialism, 193 art, 272 sociopolitical history, 38–9, 43 Chinatowns, 10 advertising, 322, 326–8 diaspora culture, 116–17, 122–4, 127–31 agriculture, 20–1, 40–1, 43, 57, 76, 159, 162, economic development, 108 166–7, 283 migrant society, 10, 16, 96 Ah Long, 223 sports, 347, 349 Air China, 323 Austro-Asiatic languages, 95, 201 Alitto, Guy, 143 Austronesian languages, 201 All China Resistance Association of Writers autonomous areas, 92–7, 99–102, 108 and Artists, 227 avant-garde All China Women’s Federation, 71, 75, 77, art, 291 80–3, 85 literature, 247–50, 251–2 Altaic languages, 201 anarchism, 27, 39, 156–63, 166 Ba Jin, 220–1 ancestor veneration, 173, 176–7, 182–3, 189 Baba culture. see peranakan Anderson, Benedict, 54 Bai people, 98–9 Anhui, 199 baihuawen. see vernacular language Appadurai, Arjun, 314–15 Bajin. see Li Feigan Apter, David, 57–8 ballroom dancing, 18, 43 Arabic language, 198 Bandung Conference (1955), 351 Arabs, 106 barbarism, 16, 49–50, 135, 284, 342 architecture, 8–9, 282, 287–8, 293 Barlow,
    [Show full text]
  • Appendix 1. a Brief Description of China's 56 Ethnic Groups
    Appendix 1. A Brief Description of China’s 56 Ethnic Groups Throughout history, race, language and religion have divided China as much as physical terrain, political fiat and conquest.1 However, it is always a politically sensitive issue to identify those non-Han people as different ethnic groups. As a result, the total number of ethnic groups has never been fixed precisely in China. For example, in 1953, only 42 ethnic peoples were identified, while the number increased to 54 in 1964 and 56 in 1982. Of course, this does not include the unknown ethnic groups as well as foreigners with Chinese citizenship.2 Specifically, China’s current 56 ethnic groups are, in alphabetical order, Achang, Bai, Baonan, Blang, Buyi, Dai, Daur, Deang, Derung, Dong, Dongxiang, Ewenki, Gaoshan, Gelao, Han, Hani, Hezhe, Hui, Jing, Jingpo, Jino, Kazak, Kirgiz, Korean, Lahu, Lhoba, Li, Lisu, Manchu, 1 The text is prepared by Rongxing Guo based on the following sources: (i) The Ethnic Minorities in China (title in Chinese: “zhongguo shaoshu minzu”, edited by the State Ethnic Affairs Commission (SEAC) of the People’s Republic of China and published in 2010 by the Central Nationality University Press, Beijing) and (ii) the introductory text of China’s 56 ethnic groups (in Chinese, available at http://www.seac.gov.cn/col/col107/index.html, accessed on 2016–06–20). 2 As of 2010, when the Sixth National Population Census of the People’s Republic of China was conducted, the populations of the unknown ethnic groups and foreigners with Chinese citizenship were 640,101 and 1448, respectively.
    [Show full text]
  • 5X5x5 Prayer Guide for the Shan
    5x5x5 Prayer: Five Minutes, Five Days, Five Topics The Shan People We invite you to pray for the Shan people, for just five minutes a day, for five days, for FIVE STRATEGIC AREAS. Your prayers will open doors in powerful ways, encourage believers, release strongholds and bring great glory to God. The Shan people (also known as the Tai or Dai people) live in remote areas of Myanmar (Burma), Thailand and China. Among these 6 million people, researchers estimate that about one-tenth of one percent (0.10 percent) are Christian. Focused, strategic prayer is the foundation for mission breakthrough. Join scores of intercessors united before God’s throne, asking for a great outpouring of the gospel among the Shan. Day One Day Two RADIO AND MEDIA CHURCH LEADERS MINISTRIES AND EVANGELISTS Radio brings the gospel of Jesus Christ into communities Expat workers, near-culture Christians, and most and households that are normally very hard to access importantly Shan evangelists and church leaders are key in parts of Myanmar, Thailand and China. Recently to building the kingdom of God among the Shan. Leaders the distribution of gospel CDs and micro-SD cards for and evangelists need training, anointing by God’s Spirit and smartphones have also made an impact. protection from pride and spiritual attack as they minister. Lord, please work in the life of the Shan gospel radio pro- Lord, raise up Christians from Myanmar, Thailand, China and gram broadcaster and his wife. Keep them filled with your Laos to go and be missionaries among the Shan. Holy Spirit, that they may be used for your glory, and that Lord, may Lisu, Lahu, Wa and Kachin Christians who reside many lives may be transformed through their testimony and in Shan areas live out their faith and share the gospel among teaching.
    [Show full text]
  • S41598-021-82477-W.Pdf
    www.nature.com/scientificreports OPEN Prevalence and molecular characterization of glucose‑6‑phosphate dehydrogenase defciency in the Lue ethnic group of northern Thailand Suwapat Sathupak1,2, Kamonlak Leecharoenkiat3 & Jatupol Kampuansai1,4* Glucose‑6‑phosphate dehydrogenase (G6PD) defciency is one of the most common enzyme disorders. Prevalence and variant distribution of G6PD defciency can vary in diferent regions and among difering ethnic groups. To reveal the G6PD frequency and molecular characterization among the Lue ethnic group of northern Thailand, blood samples of 296 unrelated individuals collecting from 6 Lue villages were analyzed. The observed G6PD enzyme activity ranged from 0.11 to 20.60 U/g Hb. Overall, 13.51% (40/296) of the individuals were identifed as having G6PD defciency status. The prevalence in males was 14.28% (20/140), while that of females was 12.82% (20/156). The most common G6PD variants in the Lue were the Kaiping 1388G > A (5.40%) and Canton 1376G > T (6.42%) types. Observed prevalence and variant types of the G6PD gene in the Lue population are similar to that of the Tai‑ Kadai speaking ethnic groups in southern China, which is consistent with their historically close line of ancestry. However, the founder efect that occurred during the Lue’s transboundary migration from China to Thailand showed its impact upon diferent patterns of G6PD distribution among each Lue village. Glucose-6-phosphate dehydrogenase (G6PD) defciency is an X-linked recessive hereditary red blood cell dis- order. It is the most common genetic abnormality with an estimated 400 million people believed to be afected worldwide1.
    [Show full text]
  • Progress Report of Unep As at 31 December 2011
    UNITED NATIONS EP Distr. United Nations GENERAL Environment Programme UNEP/OzL.Pro/ExCom/67/13 22 June 2012 ORIGINAL: ENGLISH EXECUTIVE COMMITTEE OF THE MULTILATERAL FUND FOR THE IMPLEMENTATION OF THE MONTREAL PROTOCOL Sixty-seventh Meeting Bangkok, 16-20 July 2012 PROGRESS REPORT OF UNEP AS AT 31 DECEMBER 2011 This document includes: The comments and recommendations of the Fund Secretariat UNEP 2011 Progress and Financial Report (1 January–31 December 2011) Pre-session documents of the Executive Committee of the Multilateral Fund for the Implementation of the Montreal Protocol are without prejudice to any decision that the Executive Committee might take following issuance of the document. UNEP/OzL.Pro/ExCom/67/13 COMMENTS OF THE FUND SECRETARIAT Introduction 1. This document presents the comments and recommendations of the Fund Secretariat on the progress report of UNEP for activities up to 31 December 2011. The progress report is attached. The data has been included in the Consolidated Progress Report database which is available upon request. Snapshot of issues US $21.02 million has been approved in multi-year agreements (MYAs) for UNEP implementation of which there was a balance of US $9.83 million as at 31 December 2011. US $18.08 million was approved in activities for UNEP’s implementation in 2011 while administrative costs amounted to US $1.51 million (8.35 per cent). 145 MYAs are under implementation; less than 10 per cent of the funds approved have been disbursed for 24 MYAs (approved before the 64th meeting). Four projects were classified as projects with implementation delays that are subject to procedures for project cancellation.
    [Show full text]