DOCSLIB.ORG

ASR V04 N01.Indd

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ASR V04 N01.Indd ASR: CMU Journal of Social Sciences and Humanities (2017) Vol.4 No.1 71 Political Issues Hidden in the 19th Century Chiang Mai Chronicle Suwipa Champawan* and Krirk Akarachinores Lan Na Research Center, Social Research Institute, Chiang Mai University, Chiang Mai 50200, Thailand *Corresponding author. E-mail: [email protected] https://doi.org/10.12982/CMUJASR.2017.0005 ABSTRACT Tamnan Phuen Muang Chiang Mai, or the Chiang Mai Chronicle, is regarded as an historical account of the Mangrai Dynasty during the 13-16th centuries, Chiang Mai during Burmese dominion (1558-1776), and Phraya Kawila’s revival of Chiang Mai in 1796. However, within this Chronicle, the Tamnan Phra Non Prua Prang, or story of the Reclining Buddha, which covers the Muang Chiang Mai restoration in the 18th century, is not consistent with historical evidence or the remainder of the Chronicle. This study aimed to analyze why the story of the Reclining Buddha was inserted into the Chiang Mai Chronicle. This study analyzes the Tamnan Phuen Muang Chiang Mai, Lan Na palm-leaf manuscripts, to study the concept of transforming a legend into historical authenticity. We found that these chronicles were copied and rewritten during the 18th and 19th centuries in the reign of King Kawila, ruler of Chiang Mai; he was not a hereditary descendant of the Mangrai Dynasty according to a century-old coherent tradition. Therefore, the Tamnan Phuen Muang Chiang Mai was written to legitimate his succession and demonstrate that he was worthy of ruling the Lan Na kingdom. Keywords: Historical authenticity, Chiang Mai Chronicle, Political issues, Kawila 72 ASR: CMU Journal of Social Sciences and Humanities (2017) Vol.4 No.1 INTRODUCTION In northern Thailand, or Lan Na, Tamnan, or folklore, is defined the Tamnan Phuen Muang Chiang Mai somewhat differently in the Lan Na is a well-known chronicle written on context; it incorporates two aspects palm-leaf; it is a collection of 37 titles according to Sommai Premchit (1997): written in the Lan Na language. The master copy was made in 1854 and is • Myth that is directly related to housed at Phra-Ngam temple, Chiang religion, but incorporating some Mai. It was translated into Thai by miracles. Chiang Mai Rajabhat University in • A chronicle that is meant to 1995 and further translated that same create a dated account or historical year into English by David K. Wyatt and record that is written contempora- Aroonrut Wichienkeeo and published neously. by Silkworm Books. This study is based on this version of the Chronicle, Of the 5,588 palm-leaf manu- as translated into Thai and English. scripts in the Social Research Institute, The eight chapters of Tamnan Phuen Chiang Mai University, Thailand, Muang Chiang Mai recorded the history 61.2 percent are devoted to teachings, of Chiang Mai since the Mangrai allegories, and Buddhist scriptures; Dynasty was under Burmese rule until 26.6 percent to traditional folk tales; King Kawila became the governor of 8.8% to tamnan or myths; and only the Chao Jed Ton family. 3.4 percent to chronicles (Figure 1). Figure 1. Breakdown by type of palm-leaf manuscripts in the Social Research Institute, Chiang Mai University, Thailand. ASR: CMU Journal of Social Sciences and Humanities (2017) Vol.4 No.1 73 The chapters cover the following: Chedi Luang Varavihara temple • Chapter 1 – The lineage of the in Chiang Mai. After the reign of Lan Na King. Legend says that one King Tilokkarat, the king of Chiang of the Deva came down to become Mai ruled until 1558, after which Lawajungarath to support religion Lan Na was under Burmese rule and build cities in Chiang Rai; he until 1774. was an ancestor of Phaya Mangrai. • Chapter 6 – Burmese rule of This chapter tells the story of Chiang Mai. Many local leaders King Mangrai until King Mangrai unsuccessfully fought Burmese rule, (1239-1311) expanded the territory until Tippajuk led the fight for in- to Hariphunchai (Lamphun). dependence with the help of King • Chapter 2 – King Mangrai. He Taksin of Thon Buri and King built Wiang Kum Kam in 1292 Rama I of Rattanakosin. Tippajuk and then built Chiang Mai as the was the grandfather of Prince Kawila capital city in 1296. (1742-1816). • Chapter 3 – The Mangrai • Chapter 7 – Prince Kawila. Dynasty lineage. This chapter records King Rama I appointed Prince the events of several kings of Lan Na, Kawila as the ruling king of 57 cities including King Chaiyasongkhram in Lanna in 1782. (reign 1311-1325); King Saenphu • Chapter 8 – The death of King (reign 1325-1334); King Khamfu Kawila at the age of 74 in 1816. (reign 1334-1336), who was impris- Chapter 8 adds legend to King oned in Chiang Saen for protection Kawila’s past (inserted as five pages of from the Mongols; King Phayue the 24-page chapter). In the past, (reign 1336-1355), who returned King Kawila was a giant who met the capital to Chiang Mai; King the Buddha. The Buddha predicted Kuena (reign 1355-1385); King that King Kawila will dominate Saenmueangma (reign 1385-1401); Chiang Mai in the future. and King Samfangkaen (reign 1402- 1441). This study will focus on the legend • Chapter 4 – The reign (1441- aspects inserted into Chapter 8, including 1487) of King Tilokkarat. His analyzing the significance and intentions reign included many wars. This of inserting a myth into the chronicle, chapter contains the sentence, “It or why legends were written to appear is not a disease that can be infec- as historical facts. tious”, which becomes the key to Tamnan Phuen Muang Chiang Mai the rule of King Kawila, the ruler was written during a period of immense of the later Chiang Mai Dynasty. efforts under the leadership of Prince • Chapter 5 – Further events Kawila of Lampang to revive Chiang in the reign of King Tilokkarat, Mai from a state of disrepair. The including war and building the Burmese controlled Chiang Mai from 74 ASR: CMU Journal of Social Sciences and Humanities (2017) Vol.4 No.1 1558 until 1774. Then, following the of Supreme Patriarch in Lamphun. Burmese-Siamese war, the city was In 1796, when Phraya Kawila abandoned for more than twenty years. entered the city of Chiang Mai for the Restoring Chiang Mai in the late-18th second time, he replicated the ritual of century required enormous manpower. Phraya Mangrai in 1296, the founding To achieve this, from his base in Wiang monarch of the Lan Na Kingdom, Pa Sang, Lamphun, Phraya Kawila by entering the walled city through invaded the upper Lan Na state, and Chang Phuek Gate in the north after gathered many Tai people of several getting “a Lau person to lead a dog ethnicities – the Kengtung, Mong Yawng, and carry the jaek (backpack, made of and Sipsong Panna – to help repopulate rattan or bamboo split) to enter first”, the city of Chiang Mai. and then spending a night in front of Prince Kawila’s father, Prince Wat Chiang Man before entering the Chai Kaeo, and grandfather, Phraya palace the next morning (Subcommittee Surawaruchai Songkram, ruled Lampang. for Reviewing and Revising Tamnan Prince Kawila was born in 1742. Phuen Muang in Chiang Mai, 1995) Prince Kawila began efforts to restore Stylistically, the accounts of events the city of Chiang Mai in 1782, which in Chiang Mai recorded in the Tamnan had been in a state of disrepair. In Phuen Muang Chiang Mai were typical 1782, during his efforts to restore the of an historical chronicle, noting the city, the first monarch of the Chakri exact date and even time of day of Dynasty appointed Prince Kawila as events in chronological order. The “Phraya Mangra Vajiraprakan Kampaeng addition of the Buddhist Tamnan Phra Kaeo”, the ruler of Chiang Mai City. Non Prua Prang in the eighth fascicle Before fully restoring the city of of Tamnan Phuen Muang Chiang Mai Chiang Mai, Phraya Kawila spent over quite obviously sought to legitimize the 14 years building up resources and rule of Phraya Kawila in many respects. military power at Wiang Pa Sang in Traditionally, Buddhist tamnans are Lamphun. Then, in 1791, he tried to like legendary tales, featuring myths reestablish Chiang Mai, but failed and and illustrating miracles. In the case of retreated back to Wiang Pa Sang. the Tamnan Phra Non Prua Prang, the During this period (1782-1796), Buddha prophesied of a charismatic Phraya Kawila and his relatives performed person who would be capable of several meritorious deeds to build both restoring the city of Chiang Mai, pãrami (a belief that merit is a splendor with the intended meaning that that delivers good results in the future) Phraya Kawila was destined to be a and legitimacy, or social acceptance, to legitimate ruler and maintain Buddhism. becoming king. These deeds included As Phraya Kawila was not a hereditary renovating Phra That Haripunchai in descendant of the Mangrai Dynasty Lamphun, constructing Wat Inthakhin that founded and ruled Chiang Mai in Lamphun, and consecrating the during the 13-15th centuries before Khruba at Wat Pha Khao to the status Burmese control, a persuasive argument ASR: CMU Journal of Social Sciences and Humanities (2017) Vol.4 No.1 75 can be made that he had the content gave accounts of the Lord Buddha of the Tamnan revised to legitimize his traveling the world and his prophecies rule of the city-state. This is consistent about reconstructing the city state with the insertion, sometime in the and patronizing Buddhism. The root 18th century, of a religious tamnan source, however, was Tamnan Phra related to the story of building the Chao Liab Loke, from which an excerpt Prua Prang Reclining Buddha image was amplified into Tamnan Chiang into the eighth bundle or fascicle of the Dao1 that concluded as follows: palm-leaf manuscripts of the Tamnan Phuen Muang Chiang Mai.
Load more

Recommended publications
  • Chiang Mai Lampang Lamphun Mae Hong Son Contents Chiang Mai 8 Lampang 26 Lamphun 34 Mae Hong Son 40
    Chiang Mai Lampang Lamphun Mae Hong Son Contents Chiang Mai 8 Lampang 26 Lamphun 34 Mae Hong Son 40 View Point in Mae Hong Son Located some 00 km. from Bangkok, Chiang Mai is the principal city of northern Thailand and capital of the province of the same name. Popularly known as “The Rose of the North” and with an en- chanting location on the banks of the Ping River, the city and its surroundings are blessed with stunning natural beauty and a uniquely indigenous cultural identity. Founded in 12 by King Mengrai as the capital of the Lanna Kingdom, Chiang Mai has had a long and mostly independent history, which has to a large extent preserved a most distinctive culture. This is witnessed both in the daily lives of the people, who maintain their own dialect, customs and cuisine, and in a host of ancient temples, fascinating for their northern Thai architectural Styles and rich decorative details. Chiang Mai also continues its renowned tradition as a handicraft centre, producing items in silk, wood, silver, ceramics and more, which make the city the country’s top shopping destination for arts and crafts. Beyond the city, Chiang Mai province spreads over an area of 20,000 sq. km. offering some of the most picturesque scenery in the whole Kingdom. The fertile Ping River Valley, a patchwork of paddy fields, is surrounded by rolling hills and the province as a whole is one of forested mountains (including Thailand’s highest peak, Doi Inthanon), jungles and rivers. Here is the ideal terrain for adventure travel by trekking on elephant back, river rafting or four-wheel drive safaris in a natural wonderland.
    [Show full text]
  • Titulo De La Comunicación Arial 11 Pts En Mayúscula
    2nd INQUA-IGCP-567 International Workshop on Active Tectonics, Earthquake Geology, Archaeology and Engineering, Corinth, Greece (2011) INQUA PALEOSEISMOLOGY AND ACTIVE TECTONICS EARTHQUAKE ARCHAEOLOGY ARCHAEOSEISMOLOGY OF THE AD 1545 EARTHQUAKE IN CHIANG MAI, NORTHERN THAILAND Kázmér, M. (1), Kamol Sanittham (2), Punya Charusiri (3), Santi Pailoplee (3) (1) Department of Palaeontology, Eötvös University, Pázmány sétány 1/c, Hungary. Email: [email protected] (2). Department of Mathematics and Statistics, Chiangmai Rajabhat University, Chiang Mai, Thailand (3) Department of Geology, Chulalongkorn University, Bangkok, Thailand Abstract (Archaeoseismology of the A.D. 1545 earthquake in Chiang Mai, northern Thailand): The A.D. 1545 Chiang Mai earthquake in northern Thailand was studied by historical and archaeological sources.The temple Wat Chedi Luang has lost about half of the original 80-metres height due to southward-directed collapse. Twenty-one temple sites – out of 74 visited – has tilted pagodas, up to 5° in various directions, dominated by a SE trend. All damaged temples were built before the 1545 earthquake. We suggest that a city-wide liquefaction event caused tilting. The responsible earthquake possibly occurred along the Doi Suthep Fault within city limits. Possible activity of distant faults is assessed. Key words: palaeoseismology, Thailand, liquefaction, Wat Chedi Luang INTRODUCTION An important obstacle to the assessment of earthquake hazard at present is the lack of information about old earthquakes (Ambraseys, 2009: xii). The locations of larger historical earthquakes have been found to be known well enough to guide field studies for further in situ investigations. Properly run field studies provide reliable observations for the assessment of damage, intensity, and its distribution, ground effects and surface faulting.
    [Show full text]
  • Unit 1 Is the Introduction. No Lecture Note Unit 2 Thai Architecture
    1 Unit 1 is the introduction. No lecture note Unit 2 Thai Architecture Composition General concept of architecture- the art of shaping of space (physical, perceptual / conceptual and behavioral space) Outstanding characteristics of Thai arts/ architecture Influential factors and design concept of Thai architecture General Concept of Architecture Outstanding Characteristics of Thai Arts/ Architecture Thai art is very much influenced by nature and environment of Thai society. It’s outstanding characteristics include: - Its delicate beauty; this character reflects the character and mind of Thai people which can be perceived in created arts. - Most traditional arts in Thailand are created to promote Buddhism or are created from Buddhist faiths and beliefs. Thai architecture Thai architecture is defined as art of building or construction. In Thai context, buildings include houses and residences, buildings in monastery or temples such as Ubosot, Vihara, Stupa and Chedi, palatial buildings or palaces, halls, pavilions, and others. Architectural designs and functions vary by geographies and can be categorized by functions: (1) residences (e.g. houses, mansions, royal residences, palaces, grand palaces); and (2) monasteries or architecture that relates to religion (e.g. Ubosot, Vihara, monk’s residences, scripture halls, bell towers, drum towers, Stupa, Chedi). Background of architectural development of uumanity Architecture is not just a science of construction but it is a kind of ―Visual Art‖ Visual art is defined as plastic or tangible art which means that it has the following compositions: - stable form and size - ordered and well- planned structure - mass as well as massive 2 - space - proportion - unity - purpose - creativity - artistic value - serving human desires, physically and mentally (mind & imagination) Development of humanity architecture Human had been living in caves, cliffs, mountains, or other kinds of natural protecting areas.
    [Show full text]
  • ON the HISTORY of CHIANG RAI HANSPENTH ARCHIVE of LAN NA INSCRIPTIONS, SOCIAL RESEARCH INSTITUTE CHIANG Mal UNIVERSITY
    ON THE HISTORY OF CHIANG RAI HANSPENTH ARCHIVE OF LAN NA INSCRIPTIONS, SOCIAL RESEARCH INSTITUTE CHIANG MAl UNIVERSITY The historical sources are nearly all agreed that King out the time and throughout its area of distribution, mang has Mang Rai founded Chiang Rai in Culasakkaraja (C.S.) 624, a the meaning of "king" or of "kingdom." year Tao Set. 1 It is therefore probable that Chiang Rai was founded sometime between 27 March 1262 A.D. and 28 March We do not know for how long mang was used in the royal 1263 A.D. 2 house ofthe Thai Yuan, to which PhayaMang Rai belonged. But Most sources do not indicate the day and the month, but it seems that soon after 1300 A.D. mang fell into disuse and was according to a work on the history of Phayao (PA Y.PP.29), the replaced by phaya after a period of transition during which both foundation day was a day 3, month 2, day 15 of the waxing words were used. The Chronicle of Chiang Mai mentions only moon, i.e. day of the full moon, C.S. 624. That corresponds to a two mang: Mang Rai and Mang Khram, his son. Both are also called phayif by the chronicle. But although mang is regularly Tuesday in about October- November 1292 or to a Tuesday two months later, viz. in about December 1262 - January 1263, used for Phaya Mang Rai and sometimes even exclusively depending on whether "month 2" here means the LcL11 Na (dropping the phaya), his son is rarely called Mang Khram; usually he is called Phaya Khram.
    [Show full text]
  • CHIANG MAI on the ROAD up NORTH TOUR Explore A
    PROGRAM 2-1 9 DAYS / 8 NIGHTS BANGKOK – CHIANG MAI ON THE ROAD UP NORTH TOUR Explore amazing Thailand through our Central Plain and upto The North, by visit the Grand Place and Temple of the Emerald Buddha, and some superb city temples, as well as riding a boat into canals for sightseeing the local living. And move to Bang Pa-in Summer Palace and The Ancient City of Ayutthaya, as UNESCO World Heritage with exotic ruins. And also The Monkey Town in ancient Lop Buri, splendid Wat Thasung with the Mirror Preaching Hall in Uthai Thani, Wat Khiriwong on the mount in the centre of Nakhon Sawan, for the bird’s eye view on panorama of central plain of Thailand. Then continue upnorth tovisit Thailand’s most magnificent BuddhaPhra Phuttha Chinarach in Phitsanulok, peacefully Sukhothai Historical Park and Sri Sachanalai Historical Park in 13th Century. Touch the impressive culture of The North in Lampang, by visit elegant Wat Phra That Lampang Luang and Baan Sao Nak - a legendary Lanna house, then- visit lovely Thai Elephant Conservation Center, the only one elephant hospital in Thailand. And continue to Chiang Mai for Kad Tung Kwian - thewonderful local market, and The North’s most famous Wat Phra That Doi Suthep, as well as Thailand’s highest Doi Inthanon Mount with the flower gardens on The Twin Stupas, waterfalls, the royal projects and hill-tribe market. TOUR PRICE IN US DOLLARS (MINIMUM 2 PERSONS): US$ 1,660.00 NET PER PERSON SHARING TWIN BASIS US$ 2,015.00 NET PER PERSON IN SINGLE ROOM *DOMESTIC FLIGHTS ARE NOT INCLUDED Tariff 2018 13 Reunion Travel Co.,Ltd.
    [Show full text]
  • Appendix Appendix
    APPENDIX APPENDIX DYNASTIC LISTS, WITH GOVERNORS AND GOVERNORS-GENERAL Burma and Arakan: A. Rulers of Pagan before 1044 B. The Pagan dynasty, 1044-1287 C. Myinsaing and Pinya, 1298-1364 D. Sagaing, 1315-64 E. Ava, 1364-1555 F. The Toungoo dynasty, 1486-1752 G. The Alaungpaya or Konbaung dynasty, 1752- 1885 H. Mon rulers of Hanthawaddy (Pegu) I. Arakan Cambodia: A. Funan B. Chenla C. The Angkor monarchy D. The post-Angkor period Champa: A. Linyi B. Champa Indonesia and Malaya: A. Java, Pre-Muslim period B. Java, Muslim period C. Malacca D. Acheh (Achin) E. Governors-General of the Netherlands East Indies Tai Dynasties: A. Sukhot'ai B. Ayut'ia C. Bangkok D. Muong Swa E. Lang Chang F. Vien Chang (Vientiane) G. Luang Prabang 954 APPENDIX 955 Vietnam: A. The Hong-Bang, 2879-258 B.c. B. The Thuc, 257-208 B.C. C. The Trieu, 207-I I I B.C. D. The Earlier Li, A.D. 544-602 E. The Ngo, 939-54 F. The Dinh, 968-79 G. The Earlier Le, 980-I009 H. The Later Li, I009-I225 I. The Tran, 1225-I400 J. The Ho, I400-I407 K. The restored Tran, I407-I8 L. The Later Le, I4I8-I8o4 M. The Mac, I527-I677 N. The Trinh, I539-I787 0. The Tay-Son, I778-I8o2 P. The Nguyen Q. Governors and governors-general of French Indo­ China APPENDIX DYNASTIC LISTS BURMA AND ARAKAN A. RULERS OF PAGAN BEFORE IOH (According to the Burmese chronicles) dat~ of accusion 1. Pyusawti 167 2. Timinyi, son of I 242 3· Yimminpaik, son of 2 299 4· Paikthili, son of 3 .
    [Show full text]
  • Laos and Ethnic Minority Cultures: Promoting Heritage Edited by Yves Goudineau
    Laos and Ethnic Minority Cultures: Promoting Heritage Edited by Yves Goudineau UNESCO PUBLISHING MEMORY OF PEOPLES 34_Laos_GB_INT 26/06/03 10:24 Page 1 Laos and Ethnic Minority Cultures 34_Laos_GB_INT 26/06/03 10:24 Page 3 Laos and Ethnic Minority Cultures: Promoting Heritage Edited by YVES GOUDINEAU Memory of Peoples | UNESCO Publishing 34_Laos_GB_INT 7/07/03 11:12 Page 4 The authors are responsible for the choice and the presentation of the facts contained in this book and for the opinions expressed therein, which are not necessarily those of UNESCO and do not commit the Organization. The designations employed and the presentation of material throughout this publication do not imply the expression of any opinion whatsoever on the part of UNESCO concerning the legal status of any country, territory, city or area or of its authorities, or concerning the delimitation of its frontiers or boundaries. UNESCO wishes to express its gratitude to the Japanese Ministry of Foreign Affairs for its support to this publication through the UNESCO/Japan Funds-in-Trust for the Safeguarding and Promotion of Intangible Heritage. Published in 2003 by the United Nations Educational, Scientific and Cultural Organization 7, place de Fontenoy F-75352 Paris 07 SP Plate section: Marion Dejean Cartography and drawings: Marina Taurus Composed by La Mise en page Printed by Imprimerie Leclerc, Abbeville, France ISBN 92-3-103891-5 © UNESCO 2003 Printed in France 34_Laos_GB_INT 26/06/03 10:24 Page 5 5 Foreword YVES GOUDINEAU It is quite clear to every observer that Laos owes part of its cultural wealth to the unique diversity which resides in the bosom of the different populations that have settled on its present territory down the ages, bringing with them a mix of languages, beliefs and aesthetic traditions.
    [Show full text]
  • The Origin and Significance of the Emerald Buddha
    The Origin and Significance of the Emerald Buddha Explorations in Southeast Asian Studies A Journal of the Southeast Asian Studies Student Association Vol 3 Fall 1999 Contents Article 1 Article 2 Article 3 Article 4 The Origin and Significance of the Emerald Buddha Eric Roeder >Eric Roeder is an M.A. candidate in the department of Asian Studies at the University of Hawaii at Manoa. he is spending the 1999-2000 academic year examining the educational opportunities for the physical handicapped within Thailand Notes The Emerald Buddha is known as 'the palladium of Thai society'. Located on the grounds of the Grand Palace and situated within Wat Phra Keo, The Emerald Buddha watches over the Thai nation. Yet the image's history continues to reveal very little. Fable, myth, legend and fact intermingle, creating a morass for those who study the Emerald Buddha. While the Buddha is often mentioned in texts about Thailand, surprisingly little is written about it in great length. Beyond the image's origins in documented history, the Emerald Buddha has traveled widely. This paper will look at the mythical origins of the Emerald Buddha as recorded in The Chronicle of the Emerald Buddha and other sources, then trace its history in Thailand beginning from its first appearance in the town of Chieng Rai. Upon its discovery in Chieng Rai, the Emerald Buddha became much coveted. The image moved throughout the region, from Chieng Rai to Lampang, Chieng Mai, Luang Prabang, Vientiane, Thonburi, and finally, to its present location in Bangkok. More than just a spoil of battle, the Emerald Buddha was believed to bring legitimacy and prosperity to all those who possess it.
    [Show full text]
  • Flight of Lao War Captives from Burma Back to Laos in 1596: a Comparison of Historical Sources
    SOAS Bulletin of Burma Research, Vol. 3, No. 1, Spring 2005, ISSN 1479-8484 THE FLIGHT OF LAO WAR CAPTIVES FROM BURMA BACK TO LAOS IN 1596: A COMPARISON OF HISTORICAL SOURCES Jon Fernquist Mae Fa Luang University Introduction In 1596, one thousand Lao war captives fled from Pegu, the capital of the kingdom of Burma, back to their native kingdom of Lan Sang. This incident is insignificant when compared to more cataclysmic changes like the founding or fall of dynasties, but it has attracted the attention of Western, Thai, and Burmese historians since the 17th century. The incident is noteworthy and exceptional in several ways. First, the flight was to a remote destination: Laos. Second, the incident involved two traditional enemies: Burmese and ethnic Tai's. "Tai" will be used to emphasize that this is an autonomous history of pre-modern states ranging from Ayutthya in the South, through Lan Sang, Lan Na, Kengtung, and Sipsong Panna in the North, to the Shan states of Burma in the far north. Third, the entries covering the incident in the Ayutthya, Chiang Mai, and Lan Sang chronicles are short, ambiguous, and beg to be explained. All of this gives the incident great dramatic potential and two historians of note have made use of these exceptional characteristics to further their literary and ideological goals: de Marini, a Jesuit priest, in a book published in 1663, and Prince Damrong, a Thai historian, in a book published in 1917. Sections 2 and 5 will analyze the works of these historians. In other ways the incident is unexceptional.
    [Show full text]
  • The Laws of King Mangrai (Mangrayathammasart)
    322 BOOK REVIEWS positive nature. One simply does not (< invite the dead for dinner,” if one does not feel that they are an essential part of one’s life. Thus it seems more than likely that the maternal ancestors once had the protective tasks that are now assigned to the greater area spirits, which spirits are affiliated with the male sphere. The ancestor spirits have been deprived of everything of value they could give in return for the work, the bother, and the cost it takes to serve them a meal. Instead of being a gift to exhort the ancestors to help or to thank them for their services, the meal has become a bribe to prevent greedy ancestors from striking their descendants with afflictions. As may be expected, the separation from the ancestors leaves the Karen in a religious vacuum that is very difficult to fill, since there is nothing in the indigenous religion that could take the place of ancestor worship. However, once the shift from matrilineal to patrilineal descent has been completed, the tension will perhaps ease off, so that the Karen will be able to hold their ancestors in esteem. It is to be hoped that Roland Mischung will keep in touch with the village where he has conducted his research, so that we may have new reports on the development of this fascinating society. Kristina Lindell Lund University Lund, Sweden W ichienkeeo, A roonrut and Gehan W ijeyewardene, translators and editors. The Laws of King Mangrai (Mangrayathammasart). The Wat Chang Kham, Nan Manuscript from the Richard Davis collection.
    [Show full text]
  • The Development of the Southeast Asian-Chinese Border Zone
    The Development of the Southeast Asian Border Zone A Social Theory Inaugural-Dissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Rheinischen Friedrich-Wilhelms-Universität zu Bonn vorgelegt von Florian Anderhuber aus Graz Bonn, 2019 Gedruckt mit der Genehmigung der Philosophischen Fakultät der Rheinischen Friedrich- Wilhelms-Universität Bonn Zusammensetzung der Prüfungskommission: Prof. Dr. Stephan Conermann, Institut für Orient- und Asienwissenschaften (Vorsitzende/Vorsitzender) Prof. Dr. Christoph Antweiler, Institut für Orient- und Asienwissenschaften (Betreuerin/Betreuer und Gutachterin/Gutachter) Prof. Dr. Dr. Manfred Hutter, Institut für Orient- und Asienwissenschaften (Gutachterin/Gutachter) Prof. Dr.Ralph Kauz, Institut für Orient- und Asienwissenschaften (weiteres prüfungsberechtigtes Mitglied) Tag der mündlichen Prüfung: 30.10.2019 Table of contents I. Theoretical background………………………………………………………………………… 7 1. Introduction and questions………………………………………………………….………….7 1.1. Terminology…………………………………………………………………….……….11 1.2. Theoretical background…………………………………………………………...……..12 1.2.1. The state of border studies…………………………………………………...…...12 1.2.1.1. Basic constructivism and spatial dimensions in border studies……..........13 1.2.1.2. Temporal dimension of border studies……………………………….......20 1.2.1.3. Criteria of demarcating space…………………………………………….23 1.2.2. Considerations of the role of the state……………………………………………27 1.2.3. The nexus between social and state borders……………………………….……..29 1.2.4. Borders as result of state-formation and territorialization………………………..32 1.2.5. State-sanctioned performance of otherness…………………………………........36 1.3. States and borders as social actions……………………………………………………...38 1.4. Agency of borders…………………………………………………………………….…39 1.5. Integrating borderlands: state-action within the national and international system……..44 1.6. The nexus of border-creation and institutionalization………………………..………….48 1.7. The case for Southeast-Asian – Chinese borderlands: a global perspective………...…..51 1.7.1.
    [Show full text]
  • Top Things to Do in Chiang Mai" This Rose of the North Is a Beautiful City with a Long History and Age-Old Traditions
    "Top Things To Do in Chiang Mai" This Rose of the North is a beautiful city with a long history and age-old traditions. Along with breathtaking scenery, colorful hill tribes and world- famous arts and crafts, visitors can still enjoy traces of the ancient Lanna Kingdom. Realizado por : Cityseeker 10 Ubicaciones indicadas Wat Phra Singh "Stunning 14th-century Royal Temple" Wat Phra Sing Waramahawihan, situated in the city center, was founded in the 14th Century. However, most of the buildings have been restored and date from the 19th Century. At the rear end of the main temple, in the attractive Viharn Lai Kham, sits a copy of the Phra Sihing Buddha image. During Songkran people flock to the temple to bathe the holy image in by Panupong Roopyai water. In the same building are some of Northern Thailand's most famous murals. To the right of the main entrance, one can see the magnificent scripture repository where some holy books written on bai lan paper are stored. +66 53 24 8604 (Tourist Information) Singharat Road, Chiang Mai Parque Nacional de Doi Inthanon "See Thailand's Highest Peak" Doi Inthanon National Park is a 482-square-kilometre (186-square-mile) park, 60 kilometers (37 miles) north of Chiang Mai city. The park is awarded the epithet 'the Roof of Thailand' and is home to Doi Inthanon, Thailand's highest peak, after which the park is named. Lush forested mountains give way to plunging waterfalls and fragrant sakura groves by Swhemma here and the park is home to over 190 species of birds.
    [Show full text]