LANGUAGE VITALITY AND guided questionnaires, community and personal questionnaires. LANGAUGE ATTITUDE OF THE KAREN ETHNIC The villages where the Karen language is GROUP IN THE WESTERN spoken are presented on an ethno-linguistic REGION OF THAILAND: A map, linked with cultural information about the Karen. The interviews with participants PRELIMINARY REPORT yield preliminary findings on the language
1 vitality and attitude of Karen people towards Somsonge Burusphat the Karen language and ETD in the six 2 Sumittra Suraratdecha provinces. Karen in Prachuap Khiri Khan Patama Patpong3 has the strongest language vitality whereas 4 Karen in Nakhon Pathom has the weakest. Amon Saengmanee In the other provinces, around fifty percent of Karen people still speak Karen. Abstract Language attitudes among middle aged and This paper presents preliminary findings of older people are positive in all provinces. the research project entitled “Ethnicity, Karen people in these age groups wish Language, Culture and Ethnic Tourism their children could speak Karen because Development.” It has three goals. First, it they are proud of their language, which is aims to identify the Karen language spoken in unique to the Karen community and helps six provinces in the western region of to unite the Karen people into a powerful Thailand, namely, Kanchanaburi, ethnic group. Karen people in Kanchanaburi, Ratchaburi, Phetchaburi, Prachuap Khiri Ratchaburi, Phetchaburi, Prachuap Khiri Khan, Suphan Buri, and Nakhon Pathom. Khan, and Suphan Buri believe that ETD The next goal is to explore Karen will improve the Karen economy and help to language use and attitudes towards preserve Karen language and culture as languages of the wider community. The final well as refocus Karen children’s attention goal is to evaluate the development of on their own language and culture. In sustainable ethnic tourism in the region. A Nakhon Pathom the Karen community is preliminary survey of language use and too small to develop ethnic tourism and attitude of Karen people towards the has become highly integrated into the Thai Karen language and Ethnic Tourism community. Development (ETD) in these six provinces was carried out using a qualitative Introduction approach. Thirty subjects made up of local administrators and community leaders Background were interviewed using two kinds of No one community is monolingual. Thailand is no exception. Linguistic 1 Professor of Linguistics, Mahidol University diversity can be found in all regions of 2 Lecturer, Department of Linguistics, Mahidol Thailand. Unfortunately, with the rapid University development of information technology 3 Lecturer, Department of Linguistics, Mahidol world-wide, such diversity is threatened. University 4 Bradley (2009: 2) points out that Associate Professor of Linguistics, Mahidol “Languages have been disappearing for University
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at least ten thousand years. If the community as a model community to language density and number of speakers develop sustainable ethnic tourism. The of each language now seen in Papua ultimate goals of the project are to New Guinea were present worldwide, promote diversity in unity and the there would be many times the number preservation of indigenous languages and of languages, currently spoken (6912, if cultures, as well as to strengthen the ethnic we accept Lewis 2009, the latest edition communities. of the Ethnologue), even allowing for increased population density based on The present paper is an outcome of the agriculture and technology.” initial six-month research of the “Ethnicity, Language, Culture and Ethnic Tourism These past years, many organizations Development” project. The goals of the campaigned for the preservation of paper are to (1) identify the Karen linguistic and cultural diversity in many language spoken in the western region of countries. To name a few, UNESCO Thailand, (2) explore Karen language use declared its Policy on Linguistic Rights and attitudes towards the languages of the in 1997; the United Nations announced a wider community, and (3) evaluate the Declaration on the Rights of Indigenous development of sustainable ethnic tourism People in 2007 and declared the year in the region. The research outcomes of 2008 International Year of Languages and these goals include: 2009 International Year of Indigenous People. 1. An updated linguistic map of areas inhabited by Karen, overlapped Having seen the importance and value of with multiple layers of cultural linguistic and cultural diversity in Thailand, information about the Karen the present research project, “Ethnicity, 2. A summary of community leaders’ Language, Culture, and Ethnic Tourism language use and attitudes towards Development” set as its objectives to explore their own language and culture in the impact of globalization on ethnic Kanchanaburi, Ratchaburi, peoples, particularly their indigenous Phetchaburi, Prachuap Khiri languages and cultures. The findings of the Khan, Suphan Buri, and Nakhon research can be used as a basis for national Pathom in the western region of language planning and sustainable ethnic Thailand. tourism plans. During the first year of the 3. The community leaders’ perspectives research project, the research team will on a prospective sustainable ethnic collect and analyze sociolinguistic data of tourism plan eight ethnic groups residing in eight provinces: Nakhon Pathom Ratchaburi, The Karen language that this study focuses Kanchanaburi, Suphan Buri, Samutsakorn, on is spoken by the Karens in Thailand. They Samutsongkram, Phetchaburi, and are made up of four main groups: Sgaw, Prachuap Khiri Khan, in the western Pwo, Pa-O, and Kayah.5 Most Karen in the region of Thailand. These ethnic groups western region of Thailand are Pwo Karen are Mon, Karen, Thai Song Dam, Thai designated by Thai as Kariang Daeng (Red Yuan, Lao Khrang, Lao Tai, Lao Phuan, and Lao Wiang. During the second year, the 5 research team will select one ethnic See Lewis (2009) for more kinds of Karen, some reside in Thailand.
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Karen) or Yang Daeng. In Huaysatyai District, Amphur Hua Hin, Prachuap Khiri Khan Province, the majority of Karen are Sgaw. In this area, there are a number of Pwo Karen who migrated from Phetchaburi Province.
The Karen migrated from China to Burma in the early part of the Christian era. During the reign of King Rama I, Karen from Burma settled in Sangkhlaburi District, Kanchanaburi Province, Thailand. The Pwo Karen people have resided in Thailand for 200 years (Phillips 1996). In addition to Kanchanaburi province, Karen also migrated from Burma into Ratchaburi, Phetchaburi, and Prachuap Khiri Khan. The Karen in Nakhon Pathom migrated from Bongti District, Amphur Saiyok, Kanchanaburi Province. Those in Suphan Buri came from Namphu village, Amphur Srisawat, Kanchanaburi Province and Amphur Banray, Uthaithani Province.6
Pwo Karen belongs to the Karenic group of the Tibeto-Burman language family as shown in figure 1.
6 Amphur is an administrative division of a province headed by an officer whose duties are roughly similar to those of a county clerk (So Sethaputra 1992).
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Sino-Tibetan
Sinitic Tibeto-Burman
Bodish Burmic Baric Karenic 1. Sgaw 2. Kayah, Padaung, Bre, Yangtalai, Geba, Zayein 3. Pwo/Phlong 4. Pa-O
Figure 1: Karen language affiliation (Benedict, 1972; Matisoff, 1978; Jones, 1961; Bennett, 1992)
Concerning attitude and language use tend to ignore the languages at the lower level of the hierarchy because they are less Speakers’ attitudes towards their own prestigious than those at a higher level. language are an important factor used to Previous work has shown that speakers’ determine the linguistic situation of the attitudes towards languages play an language, or even the life span of the important role in their use of language(s). language. How the speakers view or think Such work would also consider the of their own language and languages of the ‘domain’ of language use, or the place wider community and how they use their where the language is spoken, e.g., home, language in their daily life; e.g., to whom, school, work, governmental offices, temple. on which occasions, and where, can help determine the future of the language. Sustainable ethnic tourism and According to Smalley (1994), there are ethno-linguistic vitality many languages spoken in Thailand, all of The outcome of the study concerns ethnic which can be grouped into different tourism. As is widely recognized, tourism hierarchies, with Standard Thai at the top is now one of the fastest growing and ethnic languages at the lowest level of industries in the world. With its strong the hierarchy. Speakers tend to be commercial standing in the world interested in learning the languages at the economy, tourism creates employment and higher levels than the one at which their benefits in all nations as a whole. In language belongs. Accordingly, speakers addition, the tourism industry was the
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first enterprise to enact the United role of indigenous people, Agenda 21: Nations’ Agenda 21 concerning Chapter 26: Recognizing and strengthening sustainable development. Sustainable the role of indigenous people and their tourism is supposed to support integrity communities (Indigenous People 2009).7 of place, benefit residents, conserve resources, respect local culture and Methodology traditions, strive for quality over quantity, not abuse its products, and aim The first step of this research is to locate to satisfy visitors to the point that they the Karen ethnic group. An ethno- are happy to re-visit and encourage their linguistic map of the Karen ethnic group is friends to have a similar experience. constructed to portray the distribution of Some of the most important principles of the Karen language found in the western sustainable tourism development include part of Thailand. To construct the map, (Jamieson, Walter and Alix Noble, "A data was collected including the locations Manual for Sustainable Tourism where the Karen language is spoken, and Destination Management" CUC-UEM still pictures and videotape of the Karen Project, AIT, 2000 as cited in The cultural activities. To obtain the linguistic Sustainable Tourism Gateway, n.d.: under data, the researcher first conducted library Sustainable Tourism): research on previous work, gathering information as to which districts or sub- 1. Tourism should be initiated with districts are home to the Karen people. the help of broad-based community- After the secondary data was collected and inputs and the community should summarized, a survey form was maintain control of tourism constructed for a postal survey. The survey development. form was sent out to all relevant district 2. Tourism should provide quality and sub-district offices. The purpose of the employment to its community survey was to obtain updated and detailed residents and a linkage between local businesses and tourism 7 Some people, especially Thai specialists on should be established. ethnicity, are worried that increased tourism 3. A code of practice should be may not be of benefit to the Karen established for tourism at all levels communities in Thailand, even though some –national, regional, and local– respondents say they are in favor of it. It based on internationally accepted would be unfortunate if the effort to increase standards. Guidelines for tourism tourism were to lead to a huge influx of operations, impact assessment, outsiders who are insensitive to Karen cultural monitoring of cumulative impacts, values, as seen in "Hill Tribes Shows", where and limits to acceptable change members of various minority groups are made to sing and dance for tourists. In many should be established. villages, people charge tourists for taking 4. Education and training programmes photographs, which cannot be good for the to improve and manage heritage local people. The researchers of this project are and natural resources should be aware of negative effects of ethnic tourism established. development in Thailand and will make sure that the Karen community plays a major role in To become sustainable, the ethnic ethnic tourism development as mentioned tourism industry should also enforce the above.
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information on the Karen language spoken preferable when the investigation is in each location. To assure the validity of oriented to determine motivation, the data received, the research team also perceptions or beliefs.” The in-depth went to field locations to collect more data interview is used to obtain self-reported on the general living environment, seeking data about speakers' attitudes towards their information on the vitality of ethnic language as well as their language usage. languages and cultures, as well as cultural Two kinds of guided questionnaires were activities. constructed for the in-depth interview, i.e., community and personal questionnaires. An in-depth interview, a qualitative research technique, was selected as a The participants in the present paper are method of data collection in probing and community leaders who live in the exploring the speakers' feelings and following locations as shown in table 1: perspectives on their own ethnic language. According to Milena et al (2008: 1282), “qualitative research methods are also
Table 1: Research sites and number of participants
Provinces Amphurs Number of participants Kanchanaburi Saiyok 7 Ratchaburi Suanphueng 7 Phetchaburi Kaengkrajan 3 Nongyaplong 2 Prachuap Khiri Hua Hin 3 Khan Suphan Buri Danchang 4 Nakhon Pathom Kamphaengsaen 4 Total 30
As the data collection is based on a Constructed ethno-linguistic maps of qualitative research technique, the data is Karen ethnic group analyzed in terms of scale or continuum of language vitality and attitude, ranging The Karen communities in the six from the strongest degree down to the provinces in the western region of weakest degree. The result from this Thailand are identified by using three method of data collection and analysis will criteria. First, the Karen communities are be used to complement and extend the settled communities where Karen people findings of results from a quantitative have lived for over a hundred years. method to be conducted later to achieve Second, areas where Karen refugees live the goals of the research project. It is also are excluded. Third, other ethnic expected that this combination of communities where some Karen people methodologies will enhance the have moved in and the Karen language is convergent validity of this research. not used in everyday life are also excluded. Based on these criteria, a number of villages are screened for
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display on the ethno-linguistic maps. By fewest Karen people live is Nakhon Pathom. using a geographical information system, maps of the Karen villages where the As stated above, Kanchanaburi, Karen language is spoken, overlapped Ratchaburi, Phetchaburi, and Prachuap with multiple layers of cultural Khiri Khan are long settled provinces. The information of ethnic groups, are Karen people who live in these four displayed. The following sections consist provinces have traditionally been upland of the linguistic information and cultural rice growers. Some of the inhabited areas information. in which they lived were designated as national park. Consequently, a number of Linguistic information in the maps Karen people have been moved to lowland areas. The Karen people in Nakhon The linguistic information includes the Pathom and Suphan Buri migrated from residency of Karen in six provinces and Kanchanaburi. Tables 3–8 list the amphurs the Karen residency in each amphur. Table in each province and the numbers of 2 lists the six provinces where the Karen districts and villages (Moo Ban ) in language is spoken, including the numbers each amphur. A map displaying the of amphurs, districts, and villages. This villages where the Karen language is table shows that the province where the spoken is also provided. majority of Karen people live is Kanchanaburi and the province where the
Table 2: The provinces where Karen people reside
Provinces Amphurs # of # of Districts Villages 1. Kanchanaburi 9 15 49 2. Ratchaburi 8 11 44 3. Phetchaburi 3 5 15 4. Suphan Buri 3 5 9 5. Prachuap Khiri 3 4 5 Khan 6. Nakhon Pathom 1 1 3 Total 6 27 41 125
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Figures 2: Map of Karen villages in Kanchanaburi, Ratchaburi, Phetchaburi, Prachuap Khiri Khan, Suphanburi, and Nakhon Pathom
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Table 2: is separated into individual tables listing the Amphur names in each province as well as the numbers of districts and villages in each Amphur as follows:
Table 3: Amphurs in Kanchanaburii Table 4: Amphurs in Ratchaburi Amphurs # of # of Amphurs # of # of Districts Villages Districts Villages Sangkhlaburi 3 20 Suanphueng 2 15 Danmakhamtia 2 8 Bankha 1 11 Saiyok 2 7 Damnoensaduak 1 6 Sisawat 2 5 Mueang 2 4 Mueang 1 3 Paktho 2 4 Thongphaphum 1 2 Chombueng 1 2 Bophloi 2 2 Banpong 1 1 Thamuang 1 1 Photharam 1 1 Huaikrachao 1 1 Total 8 11 44 Total 9 15 49
Table 5: Amphurs in Petchaburi Table 6: Amphurs in Prachuap Khiri Khan Amphurs # of # of Amphurs # of # of Districts Villages Districts Villages Nongyaplong 2 8 Hua Hin 2 3 Kaengkrachan 2 6 Samroiyot 1 1 Banlat 1 1 Pranburi 1 1 Total 3 5 15 Total 3 4 5
Table 7: Amphurs in Suphan Buri Table 8: Amphurs in Nakhorn Pathom Amphurs # of # of Amphurs # of # of Districts Villages Districts Villages Danchang 2 6 Kamphaengsaen 1 3 Songphinong 2 2 Total 1 1 3 Mueang 1 1 Total 3 5 9
Cultural information in the maps Rituals and ceremonies
In addition to the linguistic information, There are a number of rituals and the map displays a still picture and video ceremonies which are found in some link of cultural information which is typical provinces. Among these rituals and of Karen. The following section provides a ceremonies, one called Mi-bong ‘sticky brief description of Karen rituals, ceremonies, rice wrapped in banana/coconut/bamboo folk plays, and costumes which are still leaves’ is strongly preserved in three preserved in some locations. provinces, i.e., Ratchaburi, Phetchaburi,
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and Prachuap Khiri Khan. This ceremony have looms but no one uses them. In all brings villagers together. It is an occasion five provinces, teenagers wear modern to meet relatives and visit elderly people. dress. In Nakhon Pathom, Karen villagers An activity called Ku-wila ‘to bring back no longer wear Karen costumes. one’s spirit’ is part of this ceremony. The Mi-bong ceremony usually lasts for fifteen The cultural information described above days. While some ceremonies are reveals that the Pwo Karen people in the maintained in Kanchanaburi, Ratchaburi, western region of Thailand have been Phetchaburi, and Prachuap Khiri Khan, losing their cultural traits due to social cultural practices in Suphanburi and changes as noted below: Nakhon Pathom are very limited. The Karen in Thailand, like all Folk plays other ethnic groups, are now confronted with social change. As Karen people in Phetchaburi still preserve much as they want to maintain some folk plays such as Li-khu ‘to throw a their Karen ethnic identity within cloth ball to each other’, Chu-thi ‘water the country of Thailand, they are splashing’, and Kha-meke ‘Tossing the being pressured to assimilate into fruit of the snuffbox bean’ which is also the larger society. Some of these found in Ratchaburi, Suphan Buri, and social changes promote what Prachuap Khiri Khan. Thou-li, or Ram- Karen consider to be a better life tong, is a folk dance which is typical of the for their families--they have Karen. It is still preserved in Sangkhlaburi, greater access to education, health Kanchanaburi, Suphanburi, and Prachuap care, food, transportation, Khiri Khan. In Sangkhlaburi, villagers communication, better housing, have tried to pass down their traditional ample water, warm clothing, and folk plays to Karen children by training energy to light their homes and them to perform folk plays such as Ram- cook their food. Yet, such benefits tong. In Nakhon Pathom, no folk plays may come at the cost of losing have been preserved. their Karen culture. (Sgaw Karen Profile, 2008) Costumes Language vitality of Karen Traditional costumes are still worn in everyday life by elderly women in In terms of language vitality, it is found Prachuap Khiri Khan. In Kanchanaburi, that the Karen people in Prachuap Khiri Ratchaburi, Phetchaburi, and Suphanburi, Khan Province have the strongest Karen people wear them on special language vitality. In the surveyed village, occasions. The Karen in Sangkhlaburi Pa-la-u, Huaysatyai District, Amphur Hua District, Kanchanaburi Province have tried Hin, Prachuap Khiri Khan, the Karen to promote their traditional costumes by language is used as a mother tongue. All wearing them every Friday. In some generations of Karen use Karen in daily locations such as Nongyaplong District, life. It is interesting to note that the Phetchaburi Province, adapted costumes youngest generation still uses Karen. In are found. Cloth weaving is still found in terms of language contact, where Thai is Prachuap Kiri Khan, Kanchanaburi, and the dominant language, all generations can Ratchaburi but is dying out. Some houses
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understand and speak Thai. The older and religion. However, the Karen language generation speaks Thai with a Karen continues to be used in some Karen ritual accent. activities. In Bongti District, Kanchanaburi, the Karen language is used After the Karen in Prachuap Khiri Khan mainly in church services as most Karen are the Karen in Kanchanaburi, are Christians. This situation is in contrast Ratchaburi, Phetchaburi, and Suphanburi with the Karen in Phetchaburi and Suphan who show language vitality to a medium Buri where the Karen language is used in degree. That is, the Karen language is used all Karen rituals. mostly by Karen people over 30 years of age. Karen people use both Karen and In addition, usage of Karen or Thai is Thai fluently in different domains. based on context and interlocutors. If a Karen meets another Karen, they will Generally, the language vitality of speak Karen. If they communicate with Kanchanaburi and Ratchaburi provinces Thai or non-Karen people, they will switch are the same. Karen is the mother tongue to Thai. Moreover, heterogamous families of most Karen speakers over 30 years of tend to switch between Thai and Karen age. The first language learned at school is depending on the interlocutors. The older Thai. Therefore, many Karen in all generation of Karen uses Karen at home. provinces under study are bilingual. The In a heterogamous context, the older Karen language is used among closed Karen generation must use Thai to groups (i.e., family and friends), while communicate with their in-laws. This Thai is widely used when Karen speakers situation is widely seen in all Karen communicate with outsiders. communities.
Thai is the language that some Karen In terms of learning the Karen language, speakers use in all domains. Many Karen Karen lessons, especially the writing speakers admit that they are fluent in Thai; system, are taught informally at the local Thai is the language that they can use the church on Sundays, as many Karen in best. However, many of them are Kanchanaburi, especially in Bongti bilingual. They are as fluent in Thai as District, are Christian (Protestant or they are in Karen, which is their mother Seventh-day Adventist). They have to tongue. Thai tends to be used in the public learn to read the Bible, and are taught by a domain (i.e., contacting non-Karen local expert who knows the Karen speakers, contacting government officers). language. Only spoken Karen is taught Prachuap Khiri Khan, Ratchaburi, Karen speakers aged 35–40 years in Phetchaburi and Suphanburi. Kanchanaburi, Ratchaburi, Phetchaburi, and Suphanburi use Thai with their In addition, older Karen say that the children, who can understand the Karen younger generation tends to use less Karen language but cannot communicate in it. in their daily life, especially those who Thus, Thai functions as the language of work in cities. responses when they talk to their parents or other older community members. A better education for the younger generation Among Kanchanaburi Karen, Thai is also has also had an effect on the vitality of the used in village activities related to customs Karen language, especially in Suphanburi.
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At present younger Karen (19–25 years old, are bilingual in Karen and Thai. In old) are educated up to the undergraduate village number 11, nobody speaks Karen. level and prefer to work outside their The villagers speak only Thai. It should be villages. Therefore, the domain in which noted that half of the Karen people in Karen is used tends to be narrow (i.e., village number 5 still preserve their among closed groups who are Karen). language because intermarriage with Thai and other ethnic groups is less common Nakhon Pathom has the weakest Karen than in the other two villages. Considering language vitality. There are only three all three villages, the Karen language is villages in Huaymonthong District, used by a minority of Karen people and Amphur Kamphangsaen where Karen thus the Karen language vitality of people live, that is, villages 5, 9, and 11. Nakhon Pathom is analyzed as weakest Fifty percent of the Karen people in among all the provinces included in this village number 5 still use the Karen study. language. In village number 9, only twenty percent of the villagers use Karen in their Karen language vitality can be summarized daily life. The Karen speakers in these two by the following vitality scale as shown in villages, all of whom are over thirty years figure 3:
Karen language vitality
Strongest Weakest
Prachuap Khiri Khan Kanchanaburi Nakhon Pathom Ratchaburi Phetchaburi Suphanburi
Figure 3: Karen language vitality scale
Strongest: The Karen language is used by Karen language attitudes Karen people of all ages. Over ninety percent of the villagers speak Karen. The attitude of Karen people in Prachuap Khiri Khan towards their language Medium: The Karen language is used correlates with language vitality. That is, mostly by Karen people over 30 years old. Karen people in this province have the Fifty percent of the villagers speak Karen strongest language vitality and thus they have a very strong attitude towards their Weakest: The Karen language is used language. Many Karen speakers believe mostly by Karen people over 30 years that the Karen language should be old.A minority of Karen people speak preserved and used among Karen of all Karen and the majority speaks Thai. ages.
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Karen people in the other five provinces “Karen of the young generation may be also have a positive attitude towards the shy to be known as a Karen. Karen people Karen language though not as strong as the have been insulted by Thai people and are Karen of Prachuap Khiri Khan. This is addressed by the derogatory term Kariang- because Karen in the five provinces have lang-khaw ‘uncivilized Karens’.8 Being been more influenced by the Thai Karen is viewed negatively by some language. In Suphanburi, a local younger Karens themselves. A middle- administrator recounts that seventy percent aged Karen recounted that, as an of Karen people have been assimilated adolescent, he was shy because he was a into the Thai community. However, most Karen among Thais. Karen people think that speaking Karen is not inferior. Being competent in Karen is In Nakhon Pathom, though Karen an advantage. It is the language of their language vitality is weakest, Karen people ancestors and the language used in rituals. of all ages retain positive attitudes towards Speaking Karen is the best way to preserve their language. Mr. Kowit, the head of a language which is gradually diminishing village number 11, is a Karen who no in terms of its usage and vitality. Karen is longer speaks Karen but hopes to see a ‘secret’ language among Karen speakers. Karen language instructors teaching Karen in the village.9 The older generation would like Karen to be maintained and widely used by the Attitudes towards the Karen language can younger generation. Karen parents would be summarized by the following Karen like their children to be competent in both language attitude scale: Karen and Thai. Some consider Thai as the most important language in the current situation as Thai is widely used in the public domain, especially in contacting governmental organizations or outsiders. Nevertheless, the Karen language is a useful language and is widely used in all Karen communities.
Some Karen speakers anticipate that in the near future the Karen language will be used less and less. In the next 10-20 years Karen will decline. However, the situation in Kanchanaburi is better because of the number of immigrants crossing the Thai- 8 An Interview with Mr. Sa-ne Sra-hong-thong, Burma border. As a result, Karen language 54 years old, local administrator of Ong-phra usage in Kanchanaburi is not at risk. District, Amphur DanChang, Suphanburi Province, September 8, 2009. However, there are some negative attitudes 9 An interview with Mr. Kowit Thanamtuen, 56 towards Karen especially amongst young years old, the head of village number 11, Suphanburi Karen. Mr. Sa-ne, a local Huaymonthong District, Amphur administrator, reasoned that negative Kamphangsaen, Nakhon Pathom Province, attitudes towards Karen are because November 13, 2009.
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Positive: The Karen language is the most useful language in the Karen community and should be preserved for the maintenance of Karen society. (Prachuap Khiri Khan)
Both the Karen and Thai languages are useful in the Karen community as they function in different domains. (Ratchaburi, Kanchanaburi, Phetchaburi, Suphan Buri, and Nakhon Pathom)
Negative: The Karen language is no longer needed. Karen people live in Thailand and should be fluent in Thai.
Figure 4: Karen language attitude scale
Karen attitudes towards ethnic communities, people live in remote areas tourism development (ETD) and thus they do not form a united community in order to develop ethnic The preliminary survey of Karen attitudes tourism. towards ethnic tourism development reveals that Karen in three provinces, i.e., Karen in Suanphueng District, Ratchaburi, Kanchanaburi, Ratchaburi, and Prachuap fully support ethnic tourism development. Khiri Khan, have the most positive The beautiful environment in this area can attitudes towards ethnic tourism development. serve tourism. The Karen people there believe that they can sell forest products. The Karen people in Saiyok, Kanchanaburi They are especially eager for tourists to live near tourist attractions such as caves visit village number 6 because it still and historic train tracks. Numbers of preserves its cultural identity and tourists visit these tourist attractions practices. Villagers are united as a group to regularly so ethnic tourism development promote home-stay tourism in their can be implemented depending on the villages. In addition, a Royal Folk Arts and season. Once implemented, there will be Crafts Training Center has been economic growth in Karen villages and established in some villages and has villagers need not seek jobs outside their provided work for villagers. Despite this villages. However, in some Karen positive attitude towards ethnic tourism
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development, a local administrator opined that ethnic tourism development may cause problems such as water shortages and villagers trespassing into the deep forest.
The Karen ethnic group in Prachuap Khiri Khan is looking forward to ethnic tourism development as they live in areas with tourist attractions. The Pa-la-u waterfall is visited by many tourists and has increased villagers’ income. A preservation project entitled Pakaya-kator-Pa-la-u ‘Karen people preserve Pa-la-u village’,10 has also been initiated by Rajamangala University of Technology, Klaykangwon, to promote ethnic tourism. However, this project is in the beginning stages and needs financial support for further development.
In Phetchaburi and Suphanburi, Karen people also have positive attitudes towards ethnic tourism development as they believe that it will help to preserve Karen culture and refocus Karen teenagers’ attention on their own language and culture. However, there have been some impediments such as a lack of promotion and official support from the government. They are, therefore, trying to develop ethnic tourism by themselves.
In Nakhon Pathom, only the Karen language has been preserved. Though some Karen cultural practices still exist, they are dying out. Consequently, ethnic tourism development appears impossible. Karen attitudes towards ethnic tourism development can be summarized in figure 5.
10 Pa-la-u was adapted from the Thai word Pa- lau ‘forest-a kind of bamboo’ and Pakaya- kator is in Karen.
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Positive: The ETD already exists in the Karen community, such as home-stay tourism and Karen cultural centers. (Ratchaburi, Kanchanaburi and Prachuap Khiri Khan)
The ETD is attractive and interesting but there are some disadvantages such as poor public relations and a need for government support. (Phetchaburi and Suphanburi)
Negative: The Karen community is too small to develop ethnic tourism and highly integrated into the Thai community. (Nakhon Pathom)
Figure 5: Attitude towards ETD scale
Conclusion The interviews yielded preliminary This paper presents preliminary findings findings on language vitality, cultural of the research project entitled “Ethnicity preservation, and language attitudes of Language Culture and Ethnic Tourism Karen people as well as attitudes towards Development.” An initial attempt to locate ethnic tourism development in six the Karen ethnic groups residing in the provinces. These findings are western region of Thailand was made. supplemented by a quantitative method Then a survey form was devised for data which is in progress. As the collection of collection in Karen areas. Based on the quantitative data in Nakhon Pathom collected data, an ethno-linguistic map of Province has been completed and the data areas inhabited by Karen, overlapped with have been analyzed using SPSS, the data multiple layers of cultural information analysis is displayed in the appendix to about the Karen, was prepared. A illustrate that the quantitative method preliminary survey of language use and agrees with the qualitative method used in attitudes of Karen people towards the this paper. Karen language and ethnic tourism development was carried out using a Karen in Prachuap Khiri Khan has the qualitative approach. Two kinds of guided strongest language vitality. Karen speakers questionnaires were constructed for data of all generations still use Karen in their collection, community and personal daily lives. On the other hand, Karen in questionnaires. Key persons living in each Nakhon Pathom has the weakest language Karen community were interviewed using vitality as the Karen language is only used the guided questionnaires. Thirty subjects, within a small group of people-the who are community leaders, were majority preferring to speak only Thai. In interviewed. Kanchanaburi, Ratchaburi, Phetchaburi,
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and Suphanburi, around fifty percent of Thai the best. The Karen language is still Karen people still speak Karen. Older used by first and second generation people still preserve their language while speakers in the family domain. In younger speakers use Thai more than community and public domains, Thai is Karen. Though children and teenagers still predominantly used by all generations. use Karen among themselves, they feel Despite the weak language vitality, Karen embarrassed when speaking Karen in people in Nakhon Pathom have a positive public. attitude towards their own language. They trust that they can be identified as Karen Language attitudes among middle aged only by their language as they no longer and older people are positive in all preserve any cultural activities or wear provinces. The Karen people in these age traditional costumes. Without such cultural groups wish their children could speak traits, it seems impossible to be able to Karen because they are proud of their develop ethnic tourism in the Karen language, which is unique to the Karen community of Nakhon Pathom Province. community and helps to unite Karen people as a powerful ethnic group. In Based on these preliminary findings, a addition to language, the Karen people in quantitative method, combined with Kanchanaburi, Ratchaburi, Phetchaburi, participant observations, will be applied to Prachuap Khiri Khan, and Suphanburi still the Karen language use and attitude data. preserve cultural traits such as ritual Finally, the data analysis will be followed practices. Though folk plays and by participatory action research (PAR). In traditional costumes are dying out, Karen carrying out the PAR plan, one model people have tried to revive them by community will be selected based on a wearing Karen traditional costumes at number of supporting factors such as ceremonies or adapting traditional overall community strength, availability of costumes for modern use. Karen people in manpower, the authenticity of the Kanchanaburi, Ratchaburi, Phetchaburi, linguistic and cultural data available in the Prachuap Khiri Khan, and Suphanburi community, and most importantly the believe that ethnic tourism development willingness of the whole community to will improve the Karen economy and help participate in tourism development. After to preserve Karen language and culture as a model community is selected, the well as refocus Karen children’s attention research team will proceed by preparing on their own language and culture. In the community and providing all the Nakhon Pathom, the Karen community is relevant information. The research team too small to develop ethnic tourism and is will re-visit the field site and discuss the highly integrated into the Thai community. objectives of the whole project in detail with the community, looking for leaders, The preliminary results of Karen studies in community developers, and coordinators Nakhon Pathom Province concluded for the project. Essentially, the research above can be confirmed by more results team will be working together in from the quantitative analysis shown in the partnership with the community, as appendix. First and second generation consultants rather than directors. There speakers of Karen speak both Karen and will be a series of activities and Thai whereas third generation speakers discussions between the research team and speak only Thai. All generations speak the community to promote mutual
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understanding and cooperation, and to Matisoff, James A. 1978. Variational ensure an active role for the community in Semantics in Tibeto-Burman: The sustainable ethnic tourism. “Organic” Approach to Linguistic Comparison. Philadelphia: Institute for References the Study of Human Issues.
Benedict, Paul K. 1972. Sino-Tibetan: A Milena, Rodica Zaharia, Grundey Dainora, Conspectus. Cambridge: Cambridge and Stancu Aline. 2008. Qualitative University Press. Research Methods: A Comparison between Focus-group and In-depth Bennett, J. Fraser. 1992. Phonetics and Interview. Retrieved November 11, Phonology of Karen Languages. Ms. 2009
Indigenous People. 2009. Sgaw Karen Profile. 2008. October 11, October 11, 2009
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Appendix Quantitative Analysis of Karen language vitality and attitude towards ethnic tourism development in Nakhon Pathom Province
1 = first generation (over 60 years old) 2 = second generation (36–59 years old) 3 = third generation (18–35 years old) TC = Total count of three generations (Average) NA = Non-applicable
Table 9: Karen language repertories, percentages and averages based on age groups Answer Karen Thai Both Karen and Thai NA Question 1 2 3 TC 1 2 3 TC 1 2 3 TC 1 2 3 TC 1. What is your mother tongue? 100.0 .0 .0 33.3 .0 .0 100.0 33.3 .0 100.0 .0 33.3 - - - - 2. What languages can you - - - - .0 .0 100.0 33.3 100.0 100.0 .0 66.7 - - - - speak? 3. What languages can you write? - - - - .0 100.0 100.0 66.7 - - - - 100.0 .0 .0 33.3 4. What language do you speak - - - - 100.0 100.0 100.0 100.0 ------best?
Table 10: Karen language use, percentages and averages based on age groups Answer Karen Thai Both Karen and Thai Others NA Question 1 2 3 TC 1 2 3 TC 1 2 3 TC 1 2 3 TC 1 2 3 TC Family Domain 5. What language 100.0 100.0 .0 66.7 .0 .0 100.0 33.3 ------do you speak with your grandparents? 6. What language 100.0 100.0 .0 66.7 .0 .0 100.0 33.3 ------
Downloaded fromBrill.com09/29/2021 11:10:59AM do you speak with your parents? 7. What language 100.0 .0 .0 33.3 .0 .0 100.0 33.3 .0 100.0 .0 33.3 ------do you speak with your siblings? via freeaccess
8. What language .0 100.0 .0 33.3 100.0 .0 100.0 66.7 ------do you speak with your children? 9. When you are at - - - - 100.0 .0 100.0 66.7 .0 100.0 .0 33.3 ------home, what language do you use most? Community Domain 10. What language 100.0 .0 .0 33.3 .0 .0 100.0 33.3 .0 100.0 .0 33.3 ------do you speak with your friends when you are in your village? 11. What language - - - - .0 .0 100.0 33.3 100.0 100.0 .0 66.7 ------do you speak at a temple or at a festival? 12. What language - - - - .0 .0 100.0 33.3 .0 100.0 .0 33.3 - - - - 100 .0 .0 33.3 do you speak when .0 you are working in the paddy fields? 13. What language 100.0 .0 .0 33.3 .0 100.0 100.0 66.7 ------do you speak at shops in the village? Public and Official Domains 14. What language - - - - .0 .0 100.0 33.3 100.0 100.0 .0 66.7 ------do you speak with your friends when Downloaded fromBrill.com09/29/2021 11:10:59AM you are outside your village? 15. What language ------100 100. 100. 100. do you speak at .0 0 0 0 work (e.g. a via freeaccess
factory)? 16. What language - - - - 100.0 100.0 100.0 100.0 ------do you speak at school? 17. What language - - - - 100.0 100.0 100.0 100.0 ------do you speak at government offices? 18. What language - - - 100.0 100.0 100.0 100.0 ------do you speak at shops outside the village?
Table 11: Karen language attitude, percentages and averages based on age groups Answer Yes No Not sure NA Question 1 2 3 TC 1 2 3 TC 1 2 3 TC 1 2 3 TC Positive attitude 19. You would like your children speak Karen. 100.0 100.0 100.0 100.0 ------20. Karen people should speak their own 100.0 100.0 100.0 100.0 ------language as well as in the past. 21. You think that the Karen language is still 100.0 100.0 100.0 100.0 ------useful. 22. You think that one should use the Karen 100.0 100.0 100.0 100.0 ------language when practicing traditional activities or religious rituals. 23. You would like it to be known that you can 100.0 100.0 .0 66.7 ------.0 .0 100.0 33.3 speak the Karen language, 24. You think that the Karen language is worth 100.0 100.0 100.0 100.0 ------preserving because it is a way to maintain and preserve the Karen culture. 25. If people still speak the Karen language, it 100.0 100.0 100.0 100.0 ------Downloaded fromBrill.com09/29/2021 11:10:59AM will help Karen communities to survive. 26. You think that parents should speak the Karen 100.0 100.0 100.0 100.0 ------language with their children. 27. You think that children should speak the 100.0 100.0 100.0 100.0 ------Karen language with their parents. via freeaccess
Answer Yes No Not sure NA Question 1 2 3 TC 1 2 3 TC 1 2 3 TC 1 2 3 TC 28. You think that a person who can speak the 100.0 100.0 100.0 100.0 ------Karen language well is respected and a role model for others. 29. You think that knowing the Karen language - - - - 100. 100. 100. 100. ------offers you support from people who are from the 0 0 0 0 same ethnic group (e.g., getting a good discount). 30. You think that your community should have a 100.0 100.0 100.0 100.0 ------Karen language learning and teaching class at school. Negative attitude 31. You are ashamed when you speak the Karen - - - - 100. 100. .0 66.7 - - - - .0 .0 100.0 33.3 language in front of others because other people 0 0 will view you as inferior. 32. In 30-40 years, no one will speak the Karen 100.0 100.0 100.0 100.0 ------language because Karen people will speak Thai instead. 33. You think that the Karen language is difficult 100.0 100.0 .0 66.7 .0 .0 100. 33.3 ------to learn. 0 34. You think that learning the Karen language is - - - - 100. 100. 100. 100. ------a waste of time. 0 0 0 0 35. You think that a person who still speaks the - - - - 100. 100. 100. 100. ------Karen language is an “old thinking” person. 0 0 0 0
Table 12: Karen cultural preservation and Karen attitudes towards ethnic tourism development, percentages and averages based on age groups Answer Yes No Not sure NA 1 2 3 TC 1 2 3 TC 1 2 3 TC 1 2 3 TC Question 36, Do villagers have Karen cultures, customs, 100.0 100.0 .0 66.7 .0 .0 100.0 33.3 ------Downloaded fromBrill.com09/29/2021 11:10:59AM beliefs, and rituals that are unique? 37. Do villagers have Karen costumes, and - - - - 100.0 100.0 100.0 100.0 ------accessories that are unique? 38. Should villagers preserve their unique 100.0 100.0 .0 66.7 ------.0 .0 100.0 33.3 Karen language, cultures and customs?
via freeaccess Answer Yes No Not sure NA 1 2 3 TC 1 2 3 TC 1 2 3 TC 1 2 3 TC Question 39. Does ethnic tourism development maintain 100.0 .0 .0 33.3 .0 100.0 .0 33.3 - - - - .0 .0 100.0 33.3 the language and culture of the Karen group? 40. Does tourism change the language and .0 100.0 .0 33.3 - - - - 100.0 .0 .0 33.3 .0 .0 100.0 33.3 culture of the Karen group? 41. Villagers would welcome tourists to the - - - - .0 100.0 .0 33.3 100.0 .0 .0 33.3 .0 .0 100.0 33.3 village because tourism does not harm the way of life of the villagers. 42. If ethnic tourism is promoted in the ------100.0 .0 .0 33.3 .0 100.0 100.0 66.7 community, will villagers support it? Will these efforts be successful? 43. Do the villagers have regular involvement 100.0 100.0 100 100.0 ------in public activities with local government .0 organizations, such as the village committee, school, temple? Downloaded fromBrill.com09/29/2021 11:10:59AM via freeaccess