Greetings!

[M. Martin-Longley]

Hello out there,

Yes.. I am an American. While I constantly feel the need to apologize for the behaviors of some of my countrymen, I'm actually quite proud of this fact.

I'm a 23 year old female expat/student who is currently working in Iraq, but I've taken three months off to do studies on the violence against Buddhist teachers in the south. Low and behold, the day I book my ticket, there is a military coup. My intention now is to focus on the sociological impact of a bloodless revolution in a developing country.

Generally, before ever entering a country, I learn the language sufficiently so as to not depend on English. Unfortunately, due to time constraints, this won't be possible. I hope to get a trustworthy interpreter in Bangkok.

I will be arriving in two weeks with my camera, laptop, cell phone, pool cue, five changes of clothes and an open mind.

[Donz]

I hope you enjoy your time. If you go in there with a bad attitude like alot of other farangs you will be miserable like some posters here.

Its good to see your going in with an open mind

[M. Martin-Longley]

I hope you enjoy your time. If you go in there with a bad attitude like alot of other farangs you will be miserable like some posters here.

Its good to see your going in with an open mind

travel quite a bit, and I can tell you that with the exception of being robbed by the police once in Mexico, I've never had a bad trip.

Attitude is what makes or breaks you, in a foreign country. A lot of people don't seem to get that. As a visitor, a guest..NO ONE OWES YOU ANYTHING. You should be gracious for their hospitality.

I'm feeling a little "off" because I usually prepare myself better than this. However, going with journalistic intentions, I didn't want to be carting around too many preconceived notions about the Kingdom. I want to look at it with fresh eyes and record my time there as unbiased as possible.

I'm nervous and excited.

[OlRedEyes]

Open mind is a great starting point. Studying violence against Buddhist teachers in the south will get you to half the story only, because your starting point is not neutral. Study the violence in the south with an open mind, looking at all sides.

My intention now is to focus on the sociological impact of a bloodless revolution in a developing country.

Personally I think that you should keep in mind that the sociological impact of a bloodless coup in Thailand will be quite different to the effects of one happening in any other developing country. Thailand has a pretty unique culture, mainly due to its historical isolation from influences brought by occupying forces in most other developing countries.

Good luck.

Edited September 24, 2006 by OlRedEyes

[terry57]

I hope you enjoy your time. If you go in there with a bad attitude like alot of other farangs you will be miserable like some posters here.

Its good to see your going in with an open mind

yes,

dont be like some of the posters around here ( sad) and keep that attitude firing on all 12 cylinders and you'll be having a ball in los.

open mind definately is the winning combination.

enjoy the great los .

cheers

[M. Martin-Longley]

Open mind is a great starting point. Studying violence against Buddhist teachers in the south will get you to half the story only, because your starting point is not neutral. Study the violence in the south with an open mind, looking at all sides.

My intention now is to focus on the sociological impact of a bloodless revolution in a developing country.

Personally I think that you should keep in mind that the sociological impact of a bloodless coup in Thailand will be quite different to the effects of one happening in any other developing country. Thailand has a pretty unique culture, mainly due to its historical isolation from influences brought by occupying forces in most other developing countries.

Good luck.

I'm caught.

You brought up some good points there.

Honestly, it is impossible to remain totally neutral, unless one is raised in a vacuum. I will do my best, however. Especially when it gets to the finalization stages of writing.

I think that while Thailand is a very unique culture due to it's uncolonized history, there is still a lot to be learned from a bloodless military coup, that could, in essence be translated to other societies. When we get down to the dirt of any place, everywhere is unique, to at least some degree. As great as this sounds on paper, there is always a matter of the applied science, no? Time will tell. It is only my intention to write the paper, not change the world.

However, you really have me on the southern violence part. That is exactly how I should have stated it. Violence in the Southern Providences. That did rather seem like I was immediately siding with the Buddhist teachers, didn't it? Not my intention in the least. Frankly, I have no idea what is going on there. American media isn't the most reliable source, I'm afraid.

Thanks for opening my eyes up a bit. I still have a way to go before arriving.

[Pink Mist]

good luck in your dissertation (I assume)

Hopefully your initial research will prove fruitfull but you greatest reward will be living in LOS

good luck

[terry57]

good luck in your dissertation (I assume)

Hopefully your initial research will prove fruitfull but you greatest reward will be living in LOS

good luck

hallalooya brother,

and aint that the truth.

[Thaising]

Going down to the ground is very positive in finding the real prospective provided you leave behind your western philosophy in dealing with the local community. Good luck.

[terry57]

i would like to advise the op to be very bloody careful if she is venturing into the lions den which is the southern provences.

its a very dangerous area to be spending time in and id be watching my arse every second of the day.

be a real shame is she became unstuck down there because of her work.

los has so much more to offer besides the troubles down south.

cheers

[M. Martin-Longley]

Going down to the ground is very positive in finding the real prospective provided you leave behind your western philosophy in dealing with the local community. Good luck.

Question:

What are the Western philosophies in dealing with the community that should be left behind?

If you could name a list of any preconceived notions to be left at the airport, what would they be?

[Thaising]

i would like to advise the op to be very bloody careful if she is venturing into the lions den which is the southern provences.

its a very dangerous area to be spending time in and id be watching my arse every second of the day.

be a real shame is she became unstuck down there because of her work.

los has so much more to offer besides the troubles down south.

cheers

OP always keeps in mind on this useful advice given by our Terry.

[Thaising]

Going down to the ground is very positive in finding the real prospective provided you leave behind your western philosophy in dealing with the local community. Good luck.

Question:

What are the Western philosophies in dealing with the community that should be left behind? Racial, religions and cultures. All these are very sensitive issue in southern local muslim communities.

If you could name a list of any preconceived notions to be left at the airport, what would they be?Leaving or not it’s all depend on your sincerity.

Edited September 24, 2006 by Thaising

[M. Martin-Longley]

i would like to advise the op to be very bloody careful if she is venturing into the lions den which is the southern provences.

its a very dangerous area to be spending time in and id be watching my arse every second of the day.

be a real shame is she became unstuck down there because of her work.

los has so much more to offer besides the troubles down south.

cheers

After serving in the U.S military and working as an expat in Iraq, I've gotten quite used to watching my back.

That isn't to say that I'm too proud to hire a body guard or back out if I feel usafe. I plan on leaving Thailand with as many body parts as I come in with.

Mouth shut and head down is a good policy sometimes. I have no problem utilizing it!

Thank you for the warning.

I do appreciate it loads.

[OldAsiaHand]

I would also suggest that you read and reflect on the considerable breadth of differing points of view about Thailand that you can find on both this board and others.

The kind of responses you have drawn so far on this particular thread are all the same. But there are certainly many other, perhaps more thoughtful and nuanced points of view as well.

To dismiss all those who have reached any critical conclusions about this relatively insignificant little country as 'sad,' as one of the professional Pollyanna's above did, pretty much speaks for itself with respect to the kind of people you have heard from so far.

Thailand is a magnet for those who have nothing else. They tolerate no dissent as to its perfection; they brook no criticism of what it offers; they cling to what Thailand is, or what they think it is, as if they were clinging desperately to their last chance at life. Which, in my experience, many of them may well be.

[terry57]

I would also suggest that you read and reflect on the considerable breadth of differing points of view about Thailand that you can find on both this board and others.

The kind of responses you have drawn so far on this particular thread are all the same. But there are certainly many other, perhaps more thoughtful and nuanced points of view as well.

To dismiss all those who have reached any critical conclusions about this relatively insignificant little country as 'sad,' as one of the professional Pollyanna's above did, pretty much speaks for itself with respect to the kind of people you have heard from so far.

Thailand is a magnet for those who have nothing else. They tolerate no dissent as to its perfection; they brook no criticism of what it offers; they cling to what Thailand is, or what they think it is, as if they were clinging desperately to their last chance at life. Which, in my experience, many of them may well be.

POLLYANNA = " an excessively cheerful or optimistic person."

a very nice word my friend and i shall take that as a complement as it is light years ahead of being a saddo, despondent, mournful, woeful and a person wallowing in despair.

there are enough people that suffer from the above afflictions and to do so is a total waste of life.

one must step up to the mark and make an effort to be positive as there are enough problems in this world without contributing to them.

hence my reference to the saddo.

we only have one life and to waste it in this way is a travesty of biblical proportions not worthy of respect.

im sorry but i refuse to contribute to this mind set.

your assesment of all the farang that live in thailand is adsurd and i must treat your profession's with contempt as they are truly not of this world.

you have just insulted the many expats that live here long term, either retired or working, many in professional positions, very happy with there thai partners and thailand in general.

your conclusions are a nonsense and i advise you review your thoughts, maybe conducting a survey before espousing your retoric to the readers of this forum.

B.T.W., i do not live here full time as im still busy being a professional in my own country and earning money.

i have been coming to thailand since 1987 and one day will retire to thailand to enjoy everything it has to offer.

being very informed of its downfalls and dangers i will use my knowledge to avoid these and concentrate on its positive aspects.

maybe you can enlighten us people to how you have come to be so bitter towards this country and choose to slam all people that choose to live here.

[Donz]

I would also suggest that you read and reflect on the considerable breadth of differing points of view about Thailand that you can find on both this board and others.

The kind of responses you have drawn so far on this particular thread are all the same. But there are certainly many other, perhaps more thoughtful and nuanced points of view as well.

To dismiss all those who have reached any critical conclusions about this relatively insignificant little country as 'sad,' as one of the professional Pollyanna's above did, pretty much speaks for itself with respect to the kind of people you have heard from so far.

Thailand is a magnet for those who have nothing else. They tolerate no dissent as to its perfection; they brook no criticism of what it offers; they cling to what Thailand is, or what they think it is, as if they were clinging desperately to their last chance at life. Which, in my experience, many of them may well be.

POLLYANNA = " an excessively cheerful or optimistic person."

a very nice word my friend and i shall take that as a complement as it is light years ahead of being a saddo, despondent, mournful, woeful and a person wallowing in despair.

there are enough people that suffer from the above afflictions and to do so is a total waste of life.

one must step up to the mark and make an effort to be positive as there are enough problems in this world without contributing to them.

hence my reference to the saddo.

we only have one life and to waste it in this way is a travesty of biblical proportions not worthy of respect.

im sorry but i refuse to contribute to this mind set.

your assesment of all the farang that live in thailand is adsurd and i must treat your profession's with contempt as they are truly not of this world.

you have just insulted the many expats that live here long term, either retired or working, many in professional positions, very happy with there thai partners and thailand in general.

your conclusions are a nonsense and i advise you review your thoughts, maybe conducting a survey before espousing your retoric to the readers of this forum.

B.T.W., i do not live here full time as im still busy being a professional in my own country and earning money.

i have been coming to thailand since 1987 and one day will retire to thailand to enjoy everything it has to offer.

being very informed of its downfalls and dangers i will use my knowledge to avoid these and concentrate on its positive aspects.

maybe you can enlighten us people to how you have come to be so bitter towards this country and choose to slam all people that choose to live here.

Some people just cant take it that other farangs actually like living in Thailand and it tears them up inside that they cant be as happy.

Oh well, maybe I am just a pollyanna hey

[phibunmike]

Welcome to the forum and I hope your time in LOS goes well.

Honestly, it is impossible to remain totally neutral, unless one is raised in a vacuum. I will do my best, however. Especially when it gets to the finalization stages of writing.

Starting neutral would be wonderful, but very difficult to achieve (as has already been mentioned). If, at the end, you are still neutral, you won't have very much to say. But only time will tell what your final argument is

I found this book very useful when trying to gain a better understanding of Mulsim issues in Thailand:

MUSLIMS OF THAILAND

Michel Gilquin

Translated by Michael Smithies

ISBN 974-9575-85-7

2005. 176pp, 140x215mm, B495

available from http://www.silkwormbooks.info/each_titles/...and/muslims.htm

(or from Bangkok airport).

If you could name a list of any preconceived notions to be left at the airport, what would they be?

One that comes to mind, is "our attitude to honesty - or at what we think it is". What I mean is this: in the west, we think we value honesty very highly, and can be a bit shocked to find that it does not have such an elevated position in Thai culture (face being more important, etc.) However, to challenge this, consider what we mean by "polite" - also a very highly rated attribute in western society: to be polite often means to lie ("no, really, that dress doesn't make you look fat at all"; "I had no idea that was a wig, how amazing"). In Thai culture the concept of a "white lie" is far broader.

Following up on that, every time you find a difference in culture, question your own before criticising the other - exactly why should it be universally "good" to hold a knife and fork a certain way ?

Well, you actually said all of that far more succinctly - be "open" in every sense.

My two satangs

[CymruAmByth]

I would also suggest that you read and reflect on the considerable breadth of differing points of view about Thailand that you can find on both this board and others.

The kind of responses you have drawn so far on this particular thread are all the same. But there are certainly many other, perhaps more thoughtful and nuanced points of view as well.

To dismiss all those who have reached any critical conclusions about this relatively insignificant little country as 'sad,' as one of the professional Pollyanna's above did, pretty much speaks for itself with respect to the kind of people you have heard from so far.

Thailand is a magnet for those who have nothing else. They tolerate no dissent as to its perfection; they brook no criticism of what it offers; they cling to what Thailand is, or what they think it is, as if they were clinging desperately to their last chance at life. Which, in my experience, many of them may well be.

What a load of crap.

Please take this with a pinch of salt and I hope you have a fruitful and enjoyable time here.

[GuestHouse]

One that comes to mind, is "our attitude to honesty - or at what we think it is". What I mean is this: in the west, we think we value honesty very highly, and can be a bit shocked to find that it does not have such an elevated position in Thai culture (face being more important, etc.)

Nevermind this east west view of honesty, treat everything you read on webboards with skepticism.

To some the truth is a stranger no matter where they are from - and they can't even be honest about that.

No names no packdrill.

[OlRedEyes]

Welcome to the forum and I hope your time in LOS goes well.

Honestly, it is impossible to remain totally neutral, unless one is raised in a vacuum. I will do my best, however. Especially when it gets to the finalization stages of writing.

Starting neutral would be wonderful, but very difficult to achieve (as has already been mentioned). If, at the end, you are still neutral, you won't have very much to say. But only time will tell what your final argument is

I found this book very useful when trying to gain a better understanding of Mulsim issues in Thailand:

MUSLIMS OF THAILAND

Michel Gilquin

Translated by Michael Smithies

Starting neutral simply means having the ability to start a project on a blank page.

Be objective, not subjective.

If you do not have the abilty to stand aside and observe a problem without bringing your own emotions, culture, morals and prejudices into it, don't expect the result to be anything more than just another crappy 'study'.

Hard, for sure, but if you want to be a chef you'd better learn to cook....

Edited September 24, 2006 by OlRedEyes

[terry57]

I would also suggest that you read and reflect on the considerable breadth of differing points of view about Thailand that you can find on both this board and others.

The kind of responses you have drawn so far on this particular thread are all the same. But there are certainly many other, perhaps more thoughtful and nuanced points of view as well.

To dismiss all those who have reached any critical conclusions about this relatively insignificant little country as 'sad,' as one of the professional Pollyanna's above did, pretty much speaks for itself with respect to the kind of people you have heard from so far.

Thailand is a magnet for those who have nothing else. They tolerate no dissent as to its perfection; they brook no criticism of what it offers; they cling to what Thailand is, or what they think it is, as if they were clinging desperately to their last chance at life. Which, in my experience, many of them may well be.

What a load of crap.

Please take this with a pinch of salt and I hope you have a fruitful and enjoyable time here.

you know mr byth,

ive read some real <deleted> on this forum but this has to be the best bit of trash that has ever come before my eye's.

its a real shocker my good man.

cricky's mate,

what a saddo this character is.

[Ulysses G.]

I would also suggest that you read and reflect on the considerable breadth of differing points of view about Thailand that you can find on both this board and others.

The kind of responses you have drawn so far on this particular thread are all the same. But there are certainly many other, perhaps more thoughtful and nuanced points of view as well.

To dismiss all those who have reached any critical conclusions about this relatively insignificant little country as 'sad,' as one of the professional Pollyanna's above did, pretty much speaks for itself with respect to the kind of people you have heard from so far.

Thailand is a magnet for those who have nothing else. They tolerate no dissent as to its perfection; they brook no criticism of what it offers; they cling to what Thailand is, or what they think it is, as if they were clinging desperately to their last chance at life. Which, in my experience, many of them may well be.

POLLYANNA = " an excessively cheerful or optimistic person."

a very nice word my friend and i shall take that as a complement as it is light years ahead of being a saddo, despondent, mournful, woeful and a person wallowing in despair.

there are enough people that suffer from the above afflictions and to do so is a total waste of life.

one must step up to the mark and make an effort to be positive as there are enough problems in this world without contributing to them.

hence my reference to the saddo.

we only have one life and to waste it in this way is a travesty of biblical proportions not worthy of respect.

im sorry but i refuse to contribute to this mind set.

your assesment of all the farang that live in thailand is adsurd and i must treat your profession's with contempt as they are truly not of this world.

you have just insulted the many expats that live here long term, either retired or working, many in professional positions, very happy with there thai partners and thailand in general.

your conclusions are a nonsense and i advise you review your thoughts, maybe conducting a survey before espousing your retoric to the readers of this forum.

B.T.W., i do not live here full time as im still busy being a professional in my own country and earning money.

i have been coming to thailand since 1987 and one day will retire to thailand to enjoy everything it has to offer.

being very informed of its downfalls and dangers i will use my knowledge to avoid these and concentrate on its positive aspects.

maybe you can enlighten us people to how you have come to be so bitter towards this country and choose to slam all people that choose to live here.

Some people just cant take it that other farangs actually like living in Thailand and it tears them up inside that they cant be as happy.

Oh well, maybe I am just a pollyanna hey

Me too.

[terry57]

ok punters

its time to step up and be counted sticking up for our beloved los.

at the moment we have myself, donz and mr G who are self confessed pollyanna's.

get your selves cranked up and place your name on the pollyanna list.

post now.

thanks friends

[Thaising]

I would also suggest that you read and reflect on the considerable breadth of differing points of view about Thailand that you can find on both this board and others.

The kind of responses you have drawn so far on this particular thread are all the same. But there are certainly many other, perhaps more thoughtful and nuanced points of view as well.

To dismiss all those who have reached any critical conclusions about this relatively insignificant little country as 'sad,' as one of the professional Pollyanna's above did, pretty much speaks for itself with respect to the kind of people you have heard from so far.

Thailand is a magnet for those who have nothing else. They tolerate no dissent as to its perfection; they brook no criticism of what it offers; they cling to what Thailand is, or what they think it is, as if they were clinging desperately to their last chance at life. Which, in my experience, many of them may well be.

POLLYANNA = " an excessively cheerful or optimistic person."

a very nice word my friend and i shall take that as a complement as it is light years ahead of being a saddo, despondent, mournful, woeful and a person wallowing in despair.

there are enough people that suffer from the above afflictions and to do so is a total waste of life.

one must step up to the mark and make an effort to be positive as there are enough problems in this world without contributing to them.

hence my reference to the saddo.

we only have one life and to waste it in this way is a travesty of biblical proportions not worthy of respect.

im sorry but i refuse to contribute to this mind set.

your assesment of all the farang that live in thailand is adsurd and i must treat your profession's with contempt as they are truly not of this world.

you have just insulted the many expats that live here long term, either retired or working, many in professional positions, very happy with there thai partners and thailand in general.

your conclusions are a nonsense and i advise you review your thoughts, maybe conducting a survey before espousing your retoric to the readers of this forum.

B.T.W., i do not live here full time as im still busy being a professional in my own country and earning money.

i have been coming to thailand since 1987 and one day will retire to thailand to enjoy everything it has to offer.

being very informed of its downfalls and dangers i will use my knowledge to avoid these and concentrate on its positive aspects.

maybe you can enlighten us people to how you have come to be so bitter towards this country and choose to slam all people that choose to live here.

Well write, Well write mate, no matter what colour skins we had or east meet west, tolerance and respect is the key to success. Point noted Terry!

Edited September 24, 2006 by Thaising

[Ulysses G.]

ok punters

its time to step up and be counted sticking up for our beloved los.

at the moment we have myself, donz and mr G who are self confessed pollyanna's.

get your selves cranked up and place your name on the pollyanna list.

post now.

thanks friends

Pollyannas looking through rose colored glasses who love Thailand

Terry57

Donz

Ulysses G.

[the swagman]

ok punters

its time to step up and be counted sticking up for our beloved los.

at the moment we have myself, donz and mr G who are self confessed pollyanna's.

get your selves cranked up and place your name on the pollyanna list.

post now.

thanks friends

Pollyannas looking through rose colored glasses who love Thailand

Terry57

Donz

Ulysses G.

The swagman

[CymruAmByth]

ok punters

its time to step up and be counted sticking up for our beloved los.

at the moment we have myself, donz and mr G who are self confessed pollyanna's.

get your selves cranked up and place your name on the pollyanna list.

post now.

thanks friends

Pollyannas looking through rose colored glasses who love Thailand

Terry57

Donz

Ulysses G.

The swagman

Me too please!

[lannarebirth]

Hello out there,

Yes.. I am an American. While I constantly feel the need to apologize for the behaviors of some of my countrymen, I'm actually quite proud of this fact.

I'm a 23 year old female expat/student who is currently working in Iraq, but I've taken three months off to do studies on the violence against Buddhist teachers in the south. Low and behold, the day I book my ticket, there is a military coup. My intention now is to focus on the sociological impact of a bloodless revolution in a developing country.

Generally, before ever entering a country, I learn the language sufficiently so as to not depend on English. Unfortunately, due to time constraints, this won't be possible. I hope to get a trustworthy interpreter in Bangkok.

I will be arriving in two weeks with my camera, laptop, cell phone, pool cue, five changes of clothes and an open mind.

Hi OP,

Might I suggest your 3 months might be better spent studying Thai language, Thai history, Thai culture and The Thai monarchy. Then, later, when you have more time, you can come back and conduct your study of the bloodless revolution. I think you'll find your insights may be better, given the background you'll learn and you have the advantage of perspective that the passage of time brings. I think you'll also find that Thailand is a rather unique country, and what happens here may not be applicable elsewhere.

If you do press on anyway, might I suggest you get a native English speaker who is fluent in Thai, rather than a Thai interpreter. I have never used a Thai interpreter that didn't convey what he thinks I must have really meant and come back with what he thinks I would prefer to hear. Good luck to you.

[taxexile]

ignore most of the pseudo alpha male verbaige so far and read learn and inwardly digest the following before and whilst researching your topic.

remember also that in many cases you will get the responses to your queries that the queried assume you want to hear , and that at this time in thailand the authorities will not take too kindly to foriegn students turning up and asking delicate questions. there are some serious censorship regulations coming into force at the moment and a temporary curtailment on free speech.

good luck with your thesis.

p.s. how anybody can approach the murders of teachers and monks from a neutral standpoint is beyond me.

The Thai Character - Thai Personality Traits

This section (slightly abbreviated, edited, and without footnotes) was sourced from another website with permission. You can find the reference and author below the text.

While we personally think that cultural differences between people are often greatly overstated, the characteristics of Thai people as described below might ring a bell for those of us who have stayed awhile in Thailand, and this essay may be beneficial for those considering a long term stay for work or pleasure here. The positive aspects of the Thai character (find them throughout this page) certainly contribute to the number of foreigners who have made Thailand their permanent home.

Thai National Character

This lengthy essay will focus on the social cultural forces that influence Thai social behaviors to the extent that they constitute persistent behavioral patterns, thus the personality of the Thai people.

Conceptually, value systems, as relatively stable structures of culture held by representative members of the culture, can reflect to quite some extent, the national character of that culture. The Thai value systems, derived from the empirical data from two national samples, as conducted by Suntaree Komi, which show a remarkable overall consistency overtime and across groups, have provided some highly consistent and culturally meaningful data, indicating the cognitive dimension underlying the Thai social system. This, consequently, enables her to further identify 9 value clusters, based on the relative correlations among values and through use of inter-subjectivity method from a number of scholars familiar with Thai culture and personality.

The 9 value clusters according to the priority of importance, representing the dimensions whereby characteristics of individuals (group) and national character can be meaningfully described.

Characterizing a national culture, of course, does not mean that every person in the culture has all the characteristic dimensions arranged in the same order of importance. Therefore, in describing the Thai national characteristics, we are referring to the common characteristic elements within the Thai culture - the national norms, or group norms in case of describing particular group. This should be kept in mind when interpreting the 9 value clusters in the following section.

The grouping of the 9 value clusters for explaining the Thai national character is based more on the Instrumental values - the common means for the relatively varying goals, due to the nature as well as to its findings.

By nature, Instrumental values, as modes of behaviors serving as means, instrumental to the attainment of the goals, reflected effective social interaction patterns of a culture. Logically, different cultures may have subtly socialized different means to attain goals. Therefore, the findings of Thai Instrumental values should be able to reveal the culturally learned patterns of social interactions, whereby Thai people learn to use them to survive and function effectively in Thai society.

Together with in-depth studies, research data render support to the overall picture that the Thai social system is first and foremost a hierarchically structured society where individualism and interpersonal relationship are of utmost importance. And it is reflected in the following 9 value clusters on a continuum of psychological importance from high to low, as presented below. It should be borne in mind moreover that the higher the order, the closer to the self and more likely to be activated to guide actions.

1. Ego Orientation

2. Grateful Relationship Orientation

3. Smooth Interpersonal Relationship Orientation

4. Flexibility and Adjustment Orientation

5. Religio-Psychical Orientation

6. Education and Competence Orientation

7. Interdependence Orientation

8. Fun-Pleasure Orientation

9. Achievement-Task Orientation

1. Ego Orientation

The Thai are first and foremost ego oriented, characterized by the highest ego value of being Independent- being oneself (Pen tua khong tua eng), and a very high value of Self esteem. Closer inspection reveals that it is constantly ranked top priority, with the exception of farmers who ranked it relatively low (8th) among all Thai groups.

Thai people have a very big ego, a deep sense of independence, pride and dignity. They cannot tolerate any violation of the "ego" self. Despite the cool and calm front, they can be easily provoked to strong emotional reactions, if the "self' or anybody close to the "self" like one's father or mother, is insulted.

There are countless number of examples in the media, where people can readily injure or kill another person for seemingly trivial insults. As an example, at a party in which the host was celebrating his winning the black-market lottery, a guest (guest A) was getting impatient for the delayed local puppet show and started making noises. Angry when he was reprimanded by another guest (guest , he yelled at guest B to mind his own business. Apparently, guest B's big ego cannot take guest A's remark, he beat A's head with a whisky bottle, and gunned him down right between his eyes.

Another was the case of former Deputy Prime Minister General Chavalit Yongjaiyudh who promptly resigned from the Cabinet in June 1990, after PM's Office Minister Police Captain Chalerm Yoobamrung criticized General Chavalit's wife as a "walking jewelry case" in public. This incident triggered off the Supreme Commander General Sunthorn Kongsomppong to defend the former Army C-in-C's dignity by demanding the Prime Minister to remove Chalerm. The sequence of these overt conflicts contributed to the resignation of the Prime Minister in December 9, 1990. Although Prime Minister Chatichai reshuffled his Cabinet, the open rift with the military elite was irreparably widened.

Basically, it boils down to the question of "face" and "dignity". Violation to the "ego" self cannot be tolerated. Numerous examples can be found everyday to illustrate this important value orientation. Many analyses use Buddhist influence to explain why the Thai are so gentle, ever-smiling, non-aggressive, affable and have high tolerance for uncertainty. However, they fail to explain the sudden emotional outbursts of Thai behavior. Incidents of violent actions ranging from breaking up of relations, verbal and physical fights, to killing, can be found both in the less religious urban Thai as well as in the more religious oriented rural Thai, and more so with the hooligan (Nak-leng) class who can easily be provoked with just a non-verbal stare.

Since the "ego" of the Thai is so important, it naturally follows that the Thai have the "avoidance mechanism" to fend off unnecessary clashes. And this intricate mechanism is delicately and keenly observed by all parties involved in an interaction. It is only cases where indirect means are not used that interactions will result in negative feelings and emotional outburst if provoked in public. Therefore, using the "Buddhism-explain-all" blanket approach, that Buddhism teaches non-self, avoidance of emotional extremes, detachment, etc., might have missed quite a bit of reality.

This "ego" orientation is the root value underlying various key values of the Thai, such as "face-saving", "criticism-avoidance, and the Kreng jai attitude which roughly means "feeling considerate for another person, not want to impose or cause other person trouble, or hurt his/her feeling".

The "face" is identical with "ego" and is very sensitive. Since the Thai give tremendous emphasis on "face" and "ego", preserving one another's "ego" is the basic rule of all Thai interactions both on the continuum of familiarity-unfamiliarity, and the continuum of superior-inferior, with difference only in degree. Even a superior would also observe not to intrude too much of the subordinate or the inferior's ego. For a Thai, this is not something to be taken for granted. They intuitively observe this root of interpersonal social rules. Each knows his appropriate role, appropriate means to handle interactions when roles come into contact, and how far one can go, and so on.

2. Grateful Relationship Orientation

For a culture in which relationship is also very important besides "ego", it is not surprising to find a number of relationship related values emerged and secure high ranking orders in the cognitive systems of the people. In general, the presentation of most Thai interactions are honest and sincere, and the Thai are bound for sincere and deep reciprocal relationships. And the deepest one is the psychologically invested Bunkhun relationship, as opposed to the "etiquettical" or "transactional" relationship. Bunkhun (indebted goodness) is a psychological bond between someone who, out of sheer kindness and sincerity, renders another person the needed helps and favors, and the latter's remembering of the goodness done and his ever-readiness to reciprocate the kindness. The Bunkhun relationship is thus based on the value of gratitude. Therefore, this value orientation is characterized by the highly valued Grateful quality in a person, and by the patterns of Bunkhun or grateful relationship.

Reciprocity of kindness, particularly the value of being Grateful is highly valued characteristic trait in Thai society. Unlike some other nations, especially in the West, the Thai have been socialized to value this Grateful (Katanyu) quality in a person.

A person should be grateful to persons who render Bunkhun (goodness, helps, favors, etc.) to him. By being Grateful, it implies two aspects:

Roo Bunkhun, which means to know, acknowledge, or constantly bear in heart the kindness done.

Tob thaen bunkhun, which means to reciprocate the kindness whenever there are opportunities.

It is an exchange of relations that is not bound by time or distance. Although the person who renders help, kindness, and favors, is usually done without expectation of anything in return, the obligated person must be Grateful. And Bunkhun must be returned, often on a continuous basis and in a variety of ways, because Bunkhun should not and cannot be measured quantitatively in material terms. It is an ongoing, binding of good reciprocal feelings and lasting relationship.

Therefore, being Grateful to Bunkhun constitutes the root of any deep, meaningful relationship and friendship - be it grateful bond towards one's parents, or to a relative who supports one through school, or a teacher who provides one with knowledge, or a good friend who helps one out at times of troubles, etc.

Certainly, there are degrees of Bunkhun, depending largely on the subjective perception of the obligated person, the degree of need, the amount of help, and the degree of concern of the person who renders help. But what is important is the fact that the Thai are brought up to value this process of gratefulness - the process of reciprocity of goodness done, and the ever-readiness to reciprocate. Time and distance are not the factors to diminish the Bunkhun. It is an important base for Thai relationships.

While being Grateful is a dominant value underlying important relationships, there are variations found among different groups, which help to explain certain observable behavioral patterns. S. Komin reported that rural people value this characteristic trait significantly higher that the urban Bangkokians. In fact, the national rural sample ranked it the most important value of all, while the Bangkokians ranked it 4th. Moreover, inspection across occupational groups reveals that farmers ranked it top significant order, while government officials and students ranked it 4th and 5th respectively. This indeed explains the congenial, warm and sincere relationship and atmosphere one feels when entering the rural area.

3. Smooth Interpersonal Relationship Orientation

Unlike some Western cultures whose top values tend to focus on Self-actualization, Ambition and achievement, down-playing such values of Self-control and Politeness, the Thai, after pricing "ego" and "a grateful relationship", place high value on a group of 'other-directed' social interaction values - all added up to project a picture of smooth, kind, pleasant, no-conflict interpersonal interactions. This orientation is characterized by the preference for a non-assertive, polite and humble type of personality (expressed through appearance, manners, and interpersonal approach), as well as the preference for a relaxed, and pleasant interaction which accounts for the "smiling" and "friendly" aspects of the Thai people, fascinating most foreign visitors.

Using Komin's terminology, this group of `other-directed' social interaction values is called "social smoothing" values. They are projected by the following values, listed according to their rank order of importance:

1. Care and Consideration

2. Kindness and Helpfulness

3. Responsiveness to Situations and Opportunities

4. Self-Control, Tolerance and Restraint

5. Politeness and Humbleness

6. Calmness and Cautiousness

7. Content

8. Social Relations

S. Komin reported that the first two values - Care and Consideration, and Responsiveness to Situations and Opportunities - have never slipped from the high value group. Moreover the whole group of "social smoothing" values have consistently shown to have very few variations across groups and over time. Almost no significant differences were found when considering different backgrounds, such as sex, education level, occupation, wealth, political affiliation, or religion..

This finding is indeed exciting, because it suggests that, more than anything else, the consistency across groups and over time, is due to the uniform perception from the Thai of all walks of life, and that these values are deeply internalized and are actively functional in the everyday life of the Thai. And the Thai are intuitively keen in observing and practicing these subtle social rules.

3.1. Core of "Social Smoothing" Values

What constitutes the core and essence of this group of "social smoothing" values? As a group, each of these values reflects certain aspect of interpersonal interaction traits or goals. Among them, the core value rests on the value of Care and Consideration, the highest and thus psychologically more significant value, as it indicates the deepest reason for the surface smooth and pleasant interpersonal interactions. This is obviously a Thai cultural-laden value, and an important means to maintain or preserve one another's feeling and ego (Raksa nam jai kan). This value shares the closest meaning with the concept of Kreng jai mentioned earlier in relation to "ego" preserving. While Kreng jai is a base concept, Raksa nam jai kan or Care and Consideration slightly emphasizes more the interactional aspect of the concept.

The cognition of the Thai social interaction projected by the group of social smoothing values, is as follows: that at all time, one shall be careful not to hurt another person's feeling ("ego"), for example, not to criticize as well as not to reject another person's kindness or good intention, even though it is contrary to one's own feelings. The fact that one disagrees with another person's opinion or is not convenient or comfortable to accept another person's kindness, etc., does not entitle him/her to hurt the other's "ego".

Therefore, being flexible (Responsive to situations and opportunities) in not doggedly forcing and asserting one's own desire at times of potential differences and conflicts, is of prime importance in the Thai society. Besides, showing of Nam jai (literally means `water from the heart', ie., kindness, consideration, and sincere concerns) in being Kind and helpful, is something to give out without any expectation in return. The Thai are not calculative in the showing of kindness and help. This is why it has been overtly observed by foreigners that Thai interactions are usually smooth pleasant, and "often accompanied by genuine kindness and an interest in the well-being of the other."

There are countless daily examples to illustrate this Thai social interaction behavioral pattern. This pattern retains even at unusual events, like coup d'état. The coup d'état in Thailand, as often as we have, are not like anywhere else. As expressed by the Japanese ambassador to Thailand in a television interview, they are "friendly changing of government leaders" or Palace guards, hardly bloody. The deposed Prime Ministers were often escorted out of the country to live for a period of time, before they were allowed back.

3.2. Successful Personality

Besides showing positive gestures of sincere kindness and concerns, in order for interaction to go smoothly, it also requires on the part of interactors, such characteristic traits as having a certain degree of Self Control, Tolerance and Restraint , as well as Politeness and Humbleness. This polite and humble "front" or polite and humble approach is very important for the Thai, since it soothes one another's "ego". It naturally follows that showing of one's aggressiveness and superiority, even overt self-confidence, more often than not, brings about only negative perception of Man sai (feeling indicating a mixture of jealousy and disgust) from the interactor and audience in general. Frequently, this term is used to comment about that person behind his back.

Time and again has proved that a successful personality in the Thai cultural context, is often one of competence and substance, but most important of all, one has to have a soft and polite appearance, presentation and approach - as best illustrated in the Thai phrase Orn Nork Khaeng nai which literally means "soft outward, solid and firm inside". A number of Western educated highly competent and superiority projecting personalities, known for their straightforwardness (Khid yangrai ko phood yang nan, meaning `Speak what one thinks') and integrity in standing-up for what they believe, cannot stay long in the organization, after receiving only indirect, slow and non-cooperative performances for a while.

Even in religious circles, which are supposed to be more spiritual in orientation, again there are many cases of highly competent, no-nonsense, more outspoken, more principled and achievement oriented intellectuals, who are often blocked by the typical silent boycott or passive cooperation.

For interactions to be smoothly processed and without overt conflicts, such characteristics of being Calm and Cautious - Jai yen, the ability to calm oneself as well as calmly control situations by taking a slow, and careful step - is indeed of prime importance. This value is activated when a Thai faces problems or conflicts. And all these "social smoothing" values purport to maintain good Social Relations.

These "social smoothing" values relatedly project a picture of smooth, kind, pleasant, no conflict, interpersonal interactions - in short, the surface harmony as observed by many. They are the necessary means to function successfully in Thai society. And the Thai are intuitively keen in observing and practicing these subtle implicit social rules too.

It is however important to note that behind the smooth, pleasant, and polite interaction, is the respect for one another's ego, dignity, and psychological integrity - the core concern of not to hurt others. It is the balance between the positive "ego" self on the one hand, and on the other hand, keeping the smooth and pleasant interactions as the means to preserve one another's ego as well as an end in itself from which the Thai derive pleasure and genuine enjoyment. It is this element of the positive value of the "ego" self that lies beneath the relaxed personality and the relaxed and Sanuk (fun) interactions, enjoying certain measure of independence by being one's own master without disturbing others, ever adjusting one's equilibrium to environment, while strictly observing all those interpersonal and interactional social rules. This is the core cognition behind the behavioral pattern of the everyday life social interactions of the Thai. And it is this value of smooth and pleasant interpersonal interaction that gives Thai people the image of being very "friendly" people, and Thailand, the "Land of smile".

4. Flexibility and Adjustment Orientation

Besides ego and smooth interpersonal relations values, the Thai are flexible and situation-oriented. This value in fact consistently scores high in the cognition of Thai people, regardless of different backgrounds and groups.

In general, for the Thai, there is nothing so serious as to be unbendable or unchangeable. This flexibility value orientation is somehow correlated with a laxness in principle, and consequently reflected in certain behavioral pattern like, "decision-shifting" and corruption.

4.1. Flexibility Over Principle and Ideology

This flexibility value in response to situations and opportunities, manifests itself as a core value regulating a number of conspicuous values and behavioral patterns. Because of this value, it is not surprising to find "decision-shifting" behavioral pattern quite common for the Thai, such as vote-switching, position-switching, or even switching of principles. Those who have observed political behaviors of the Thai Members of the Parliament (MPs) year after year, would understand why many MPs switched their votes at the crucial time, switching their positions, or even switching one's political party, for no reasons of ideology or principles.

Basic to these "switching" behaviors is always the personal conflict based on the "self", the "in-group", and the situation, that are the main motivating forces. It is always the "person" and the "situation" over principles and systems. Hundreds of political reports that appeared in the media can testify to this.

The same pattern moreover occurs in the formation of political parties. Their policies and ideologies can hardly be differentiated. Factions in the Thai political system are indeed not based on ideological or policy differences, rather they are based on personal conflicts and "in-group" interests.

4.2. Flexibility and Corruption

Since the Thai are not principle oriented, and with the high value for personal relationships, they also appear not to be strictly law-oriented. In practice, principles and laws are ever-adjustable to fit persons and situations. In other words, laws are rules laid out in papers; but what is wrong or right depends not on the rules, but instead on who the person is or whom the person knows. A prominent Thai businessman ironically described this phenomenon in a seminar:

We Thai are not a society of law; we are a society of relationship.... It is not what a person has done that's wrong; it's who he is.... If he is your cousin, or your friend, then what he has done is not wrong. But if another person does the same thing, and it's somebody you don't like, then what he has done is wrong...

This is the reason why law enforcement in Thailand hardly works. If it does, it is selectively enforced on those who are either nobody or do not know anybody, or who have no money to ease their wrong-doings or buy their way out of problems. As a society of relationship, it is easy and common for an officer, upon request from even friends of friends, to pull out, cross out or destroy a traffic citation issued. For the sake of a smooth relationship, officers would overlook, turn a blind eye, or keep silent. The point here is that, while the basic Thai value system should not be blamed as the major factor for corruption, it definitely does not help to inhibit corruption either.

In general, this characteristic "Flexibility and Adjustment" value orientation has perhaps accounted for varieties of behavioral patterns, ranging from the facilitation of ethnic assimilation process, to the tendency of being corruption prone. In addition, it provides a deeper understanding to the various existing interpretations of the Thai being "unpredictable", "non-committing", "irresponsible" or even "selfish" and "opportunistic", by foreigners.

5. Religio-Psychical Orientation

Theravada Buddhism, as the religion of the country, professed by 95% of the total population, undoubtedly has directly or indirectly exerted a strong influence on the people's everyday life. However to see how much such influence is actually perceived and functioning in the everyday life of the Thai people and thus differentiating them from other cultural group, might not be simple and needs closer scrutiny.

Komin's findings of value priority show that the value for Religious and Spiritual life has secured a very high and important place in the cognition of Thai people in general. There is no doubt that Buddhism has a conscious significant role in the everyday life of the Thai. The attitudinal data of 1981 show that most Thai (93.6%) perceived religion as important and having influence in their life, with more intense religious influence found in the rural Thai than Bangkokians, and more with the less educated than the highly educated, the poorer than the richer, and so on. It is very interesting to note here that the Thai-Muslims are clearly differentiated from the Thai-Buddhists for their extremely high value of religion.

With regards to religious activities, likewise, the Thai are constantly engaged in merit-making, and numerous other religious ceremonies. These activities are religious rituals. And as a Buddhist country, there are such activities to perform all year round, at home, at work, and in the community. Such occasions like, merit-makings on one's birthday, a new house, new company, new building, celebrations of anniversaries, etc., not to mention those of festivals, customs, and religious days. It is no wonder that the Komin's national samples showed high rate of these ritual religious behaviors and ceremony participation.

However, to which extent these religious attitudes and activities of Buddhist rites and customs reflect the depth and functions of Buddhism is another matter.

5.1. Psychological Function of Some Religious Concepts

The essence of Buddhism characterizes the truth of the phenomenal world of everyday life experiences - that everyday world is caught up in desires and thirst or Kilet, which inevitably produces karmic responses, leading to a cycle of rebirths. And the Buddhist doctrinal religious goal is to escape from the clutches of karma and the cycle of rebirths (Samsara), by separating oneself from the world of illusions, and thereby gaining wisdom and insight into the karmically conditioned world, underlying the phenomenal world; and ultimately reach nirvana.

Ideally, all Buddhists more or less believe in this doctrine. However, the more important question is to what extent this ideal teaching of Buddhism is actually taken and interpreted in everyday life experiences, and under what conditions those religious concepts are mostly used. Knowing so will surely contribute to a better understanding of the Thai social behavior.

Reincarnation-Nirvana

While the Thai are seemingly overwhelmed by the perceived influence of Buddhism in their life, most of them have little deep knowledge about it. In general, the Thai do not make conscious effort to reach nirvana, nor do they fully and succinctly believe in it. It is not in the cognition of the general Thai to think of reaching the ultimate state of enlightenment. In fact, Bunnag, in her careful analysis of the social matrices of Thai Buddhism, has drawn attention to the striking fact that none of the Thai monks whom she interviewed "appeared to consider Nirvana a relevant goal for which to strive."

A Thai would not be too surprised with the finding, because it is an everyday life reality. However, in spite of such irrelevance of these two "other-worldly" doctrines, Buddhism is still perceived as important at all times.

Karma

Among all "other-worldly" doctrines, the doctrine of karma is the most functional one - in the sense that it always finds its place in everyday life interaction. In reality, the concept of karma has almost always been used in "after-event" description or attributions, with the differentiation between "good karma" (Bun wassana) and the "bad karma" usually referred to as Kam. The Thai generally believe in the unequal Bun wassana of each person. Each person is born with unequal results of predestined goodness (good karma). The Thai always use this concept in situations to attribute to someone else's success, fortune, high status, promotion, or having good family, good children, and so on. It is used to refer to self only as a conversational ploy to humbly refuse any suggestion for higher status or anything associated with success or promotion, etc. And it is always used in a negative form, like "I don't have the Bun wassana for...". In cases when it is used to truly reflect one's feeling, it indicates psychological acceptance of one's failure and other's achievement, attributing the cause of one's failure and the cause of other's achievement to something beyond one's ability. Thus, it helps to reduce tremendous psychological pressures on one's inability to measure up to one's achievement goals.

With regards to the concept of Kam (bad karma), it is found that the Thai usually use this concept in situations associated with negative events, bad fortunes, tragedies, disfavor, injustice, etc., that happened to oneself or others. Whether or not one is responsible for the mishaps that occurred to oneself, the cause of the mishaps or failure is attributed to one's Kam. Illustration of this is the common phrase: "It is my Kam to ... (have such and such consequence)", which is often said in a tone of accepting the state of being without ability to change one's lot. The belief of the "bad karma catching up with you" as in the phrase Kam taam sanong is evident. It is usually used to refer to the situation when misfortune happened to somebody who has been known to have had done something bad in the past. It is used for self only as a caution not to do anything bad, particularly to others, because the Kam will catch up.

The range of situations to which karma is used to attribute is widespread, covering all kinds of behavioral consequences, including those of one's own doing. In case of those who consciously know the results of their own doings, the use of this scapegoat concept psychologically helps to rid them of their conscience. The more one uses this concept, particularly when consequences of wrong doing is involved, the more one's sense of right and wrong is blurred. Thus, it explains the meaning of such often heard phrases, like "Kam jing jing thii thook jab" - meaning "It's my Kam (or my predestined bad luck) to be arrested". It is not his wrongdoing that should be blamed, but rather the bad luck of the situation that he is caught that is to be blamed. Indeed these religious notions have tremendous psychological functions. More often than not, they are "after-action" rationalization or justification. They serve psychologically as a defense mechanism for a whole range of negative experiences.

5.2. Superstitious Beliefs and Behaviour

Layman Buddhists in general do not have in-depth knowledge about Buddhism, but they have enough general concepts to make use of them to serve one's psychological equilibrium. In practice, they believe in spirits, in astrology, and practice a variety of magical, superstitious behaviors. Irrespective of group differences, this belief in supernatural power is a dominant characteristic of the Thai. Manifestations of supernatural belief are prevalent in everyday life, through belief in spirits, in predestinated Duang (one's personal astrological star), in fortune-telling, in Bon barn sarn klaw (making wishes and vows to the spirits), and in black magic and Sadoa Khroa (supernatural rituals to stop bad fortune), etc.

The influence of superstitious beliefs is so deep to the extent that even Western educated Ph.D. scientists would refuse to fathom the scientific and religious conflicts, and would never forget to wear their charms and amulets when traveling, for instance.

Apparently, superstitious beliefs and behaviors in various forms are self illustrative of the Thai belief-behavioral systems. As a check of some superstitious beliefs and practices, the results of Komin's Thai Value Studies revealed that for certain superstitious behaviors like Doo mo doo (fortune-telling) and Phook duang (having one's personal star read by fortune-teller), and Bon baan saan klaw (making vows to spirits), the urban Bangkokians engaged in such behaviors more often than the rural people; the educated Thai more than the uneducated; the Government officials of various levels as well as the hawkers did more than the farmers, laborers, etc.

6. Education and Competence Orientation

With respect to the value of education and its related values, the findings of the Thai Value studies revealed that knowledge-for-knowledge sake value does not receive high value in the cognition of the Thai in general. Education has been perceived more as a "means" of climbing up the social ladder, of gaining higher prestige and higher salary, rather than an end value in itself. This functional value of being labelled as educated is very clear in everyday life experience, and indicates as well that the Thai people value and give importance to form more than content or substances.

6.1. Form over Content Value

The value of "form" more than "content" seems to underlie a number of behavioral pattern, ranging from bribing to getting good grades. Since the Thai people place highest value on the "ego" self, the "face", and social relations, these decorative external labels, degrees, decorations, etc., thus naturally become important. The possession of them would identify the owner with the respected class of the society. These empty labels are highly valued as indicators of prestige and honors, something to be possessed, with or without the suitable worth - the content.

However, since values are always used in relative terms, there is no intention to mean that there are no Thai who would value content and work diligently against obstacles to achieve their ideal goals. The fact is, while there are Thai who are serious workers and who value competence and substance, there are also those who, not only value the reverse more, but would seek to possess those decorative forms, either by hook or by crook.

6.2. Form and Material Possession Value

Most Thai and foreign observers of the Thai would agree that the Thai value good form and appearance, as well as material possessions. They are particular about appearance and dressing, in quantity and quality with designer labels, and brand names of all kinds. This is why imitated merchandises make good business, for they cater to those who really cannot afford them. This appearance conscious value is an everyday life reality. As a matter of fact, Komin's sociolinguistic analysis of conversational topics in Thai social interactions shows that one of the common conversational themes, is appreciating one another's clothing and its accessories at length.

Such "form" and "material possession" oriented behaviors are evident in all levels of social class. People bought what they do not really need, but to show that they also possess them. Frugality is one of the high values of the Thai. "Spending more than one's means" is a common syndrome. One foreigner in Thailand did not understand why his Thai friend decided, much beyond his means, to buy a 3 million baht power Mercedes-Benz. The answer received was that he was the managing director of a company.

As for the lower class, this over-spending syndrome has become the core cause of the endless circle of poverty, now that everything can be bought on hire-purchase basis.

6.3. Form And Perception of Development

The Thai generally value material symbols, as they are seen as "forms" of being "modern" (Thansamai) and "developed". Even government officials are stuck with these misleading "forms". "Development" has often been equated with roads, electricity, refrigerators, motorcycles, etc.

The story of a Buddhist monk's work in a poor village in the Northeastern region is quite illustrative. The monk used to think of development in terms of roads and electricity, etc. Determined to fight poverty and backwardness, he convinced the villagers to give up their land to build a new road that would link their homes to the city. "Development" did quickly stream in. Motorcycles started roaring into the village. Refrigerators replaced earthen jars for keeping drinking water. Electric rice cookers, televisions, jeans, lipsticks, shampoo, fragrant soaps and other consumer goods advertised on television became integral part of the villagers' lives, while gambling and drinking become more widespread. And the villagers plunged deeper into debts.

Disillusioned, the monk changed his views, and that was when real change began to take place in this small Northeastern village of Surin Province. Through meditation and Buddhist teachings, he got the villagers to analyze and identify the chronic disease of their poverty, to understand that their gambling, drinking and unnecessary expenses have worsened their situations, and to help them think out means to ease their problems. The villagers made religious vow to decrease expenses on unnecessary products, and they revitalized their community spirits, collaborated on a series of projects from the village's Rice Bank, Fertilizer Bank, "Friendship farming", etc. And now the village has retained their self-reliance.

It is fortunate that this village somehow managed to pull through the dilemma. How many more of the country's 55,000 villages are there that are trapped in the misconception and misguided road to "development".

7. Interdependence Orientation

This value orientation reflects more of the community collaboration spirits, and in a sense the value of coexistence and interdependence. The collaborative behavior is a dominant behavioral pattern, particularly in the rural community. Coorporation in rice agriculture by members of the village is nothing new in Thailand. They cooperate in maintaining the small irrigation canals that water their fields, and have to agree on plans to share water. They help one another throughout the cycle of rice-growing, from planting to harvesting. In other spheres, they also cooperate in house-building, as well as in the psychologically and culturally important events, like life crises, serious illness, births, ordinations, and funerals.

This is succinctly reflected through the value priorities of the rural Thai, where the two highest discrepancy values that distinguished the rural Thai from the urban Thai are the religious value and the community-oriented value of Brotherhood spirit in helping one another and for being Interdependent and mutually helpful.

These values of interdependence and mutual help enhance the value of coexistence. Coupled with the higher order values of "ego", "smooth interpersonal relationship" and "flexibility", these values help to facilitate the coexistence of different ethnic groups in Thailand. Better still, they help to make Thailand the rare example of successful assimilation of ethnic groups like Muslims and Chinese, saving Thailand from the painful experiences of ethnic conflicts and scandals. Although interdependence orientation of helping each other is a dominant rural community value which might help stimulate neighbors to participate in different cultural and religious vents, basically it also requires the "flexibility" value orientation of the Thai not to shun off other cultural groups, that make cultural assimilation successful.

8. Fun-Pleasure Orientation

Thailand has been known as the "Land of smile", a stereotyped image that comes along with the much-talked-about myth of the Thai being easy-going, enjoying the everyday routine pleasures of life with a happy carelessness, not letting troubles touch them easily, viewing life as something to be enjoyed not endured, and would not do anything that is not Sanuk (to have fun, to enjoy oneself and to have good time). They are easily bored or Buua, and therefore lack of the "stick-to-it-ive-ness" or the serious commitment and sustained level of hard (and often unpleasant) work, which is essentially required for the success of industrial undertakings. They are generally lethargic, lazy, unaggressive, and fond of having fun and leisure.

To which extent this myth with all its traits is true and understood in the right perspective? Evidently, many writings on this myth are derivations from the primary sources of Ruth Benedict (1943) and Embree's (1950) anthropological observations, and the application and implication of which should be subjected to further verification and analysis.

Komin made a very clear and convincing comment on the matter. First of all, the general conclusion of the Thai as being lethargic, lazy, unaggressive, and fun-leisure loving, is meaningless. It is almost the standardized description of any agricultural, non-industrialized society, be it Thai, Indonesian, or Micronesians in the Pacific Islands, etc. They are often general attributes given to the more relaxed way of life of the rural community dwellers, as opposed to the more hectic way of life of the competitive industrialized city dwellers. Culturally, it is meaningless in not being able to help distinguish the Thai cultural traits from other cultures.

8.1. Nature of Fun-Pleasure Oriented Behaviors of the Thai

Empirical data show quite a different picture from that of the aforementioned myth. This type of myth seems to catch only the outward presentation of the "fun" and the "lightness" approach to things of the Thai. Komin in fact looked at and explained this myth from two aspects: the abhorrence of hard-work, and the fun-leisure and "smiling" aspects.

For the issue of abhorrence of hard-work, research data showed that the private sector and the lower class in fact did work hard, and ranked work over fun-loving and pleasure. It is the Bangkokians and particularly the government officials who preferred fun-loving over work, and generally known to be very lax and inefficient in job performance.

As for the fun-leisure and "smiling" aspect, it can be explained as the resulting behavioral pattern from keeping a pleasant and smooth face-to-face interpersonal interaction, which is a higher value. In so doing, most Thai social interactions are pleasant, light, might be superficial, yet fun and humorous in nature. Joyful behaviors can be observed in any Thai party, which is usually characterized by small talks, gossips, jokes, teasing one another, making fun of all kinds of non-personal inconsequential things and events, including playing with words, using puns and kham phuan (reverse of syllables for taboo word), etc. in a clever, humorous and amusing fashion. Imitations of Chinese and Indian speaking Thai are always good for a laugh.

Besides these essential mechanisms of the so-called "social cosmetics" which are so deeply rooted that they appear as genuine presentation to project the "smiling" image, it is also a projection of the basic inclination of being kind, generous, sympathetic towards other human beings, strangers and foreigners included. For instance, it is not uncommon to find a Thai traveling with his friend in a tour van, offering sweets or fruits that he is having with his friends, to the foreigners who happened to be sitting nearby, a share of his joy of eating, as if they were from his own community. Some foreigners might feel uneasy with such show of familiarity treatment. For the Thai, it is nothing special, nor having a purpose, but just a friendly gesture, and not expecting anything in return.

Definitely, the Thai are not xenophobic, which could possibly due to the fact that they have never been colonized, and thus adding to the friendly interactions with foreigners.

Finally, is this "smiling" and friendly interaction, with lots of fun and joyful behavior, a true indicator of valuing fun and pleasure as an end in itself, or it is a necessary means to function effectively in Thai society? The research findings suggested that this fun-pleasure value functions as the imperative mechanism, as means to support and maintain the more important interpersonal interaction value. When asked "Life is short, so one should enjoy as much as one can", the results show that there are more disagreements to the statement than agreement.

Particularly with regards to planning for the future, the majority of the respondents disagreed to the statement that: "Future is uncertain, so there is no need for planning for one' future".

8.2. Everyday Life Concerns and Worries

Despite the pleasant, relaxed and joyful behaviors as their everyday life means of interactions, the Thai as human beings do have their concerns and worries. What occupies their minds in their daily existence could be therefore an interesting aspect upon looking at the Thai people.

9. Achievement-Task Orientation

This orientation is characterized by the achievement motivation need emphasizing internal drive towards achievement through hard work. According to McClelland (1961), the achievement need within individuals, would promote entrepreneurial achievement or the achievement of professional excellence, which in turn would propel economic growth.

Believing that hard work alone will propel on the road to success, Western work ethic has emphasized personal achievement - what one has done or "achieved" through one's best ability and hard work. And basic to this is the focus on the inherent value of work itself and work related attitudes for that matter, striving to attain professional excellence. However, to which extent the Thai score in this perspective, and what is the nature of achievement motivation of the Thai?

9.1. Thai Achievement-Task Orientation

The Komin's research data showed that achievement value of being Ambitious and Hardworking to attain one's goals, has been consistently ranked as the least important value (the 23rd) in relation to the rest, with little variation across groups and over time, with the exception of two groups - Thai businessmen who ranked it the 19th, and highest of all Thai groups was the Thai of Chinese descendants who ranked it the 13th. This finding evidently substantiated certain attributes of Chinese characters that accounted for their success story of "rags-to-riches". However, all Thai, without exception, ranked hardworking achievement value much lower than the group of social relationship values. Furthermore, this value ranking result was highly and consistently substantiated by the work achievement related attitudes and behaviors. For example, in a forced choice statement of choosing the importance between "maintaining good relationship" as opposed to "seriously devoted to work", 61.0% of the total national sample perceived "maintaining good relationships" as more important than "work", with only 15.0% seeing the reverse as more important.

A closer look further revealed that 64.9% of the Bangkok Thai and 55.2% of the rural Thai perceived maintenance of good relationships as more important than work. It was interesting to find that government officials valued "work" the least (8.7%), while valuing "maintenance of good relationship" the highest of all groups (65.8%). And vice versa, it was the farmers who preferred "work" the highest. This confirms the accepted reality of the low performance - the Chao chaam yen chaam lethargic performance - of government employees who are more keen in paying lip services, taking bribes, seeking good relations with the powerful others, etc. A good relation wins all, not tasks.

However, the bottom 23rd ranking of this achievement value (as opposed to the 3rd ranking of industrial society like the United States), and the overall 61.0% preference of "relations over work" as opposed to the 15.0% preference of "work over relations", are sufficient to endorse that, according to the Western sense of achievement need which is based on the person's internal drive of hard work, the Thai achievement need score is very low. And this is because it is seen in the cultural context where social relations is of utmost importance.

With regard to this achievement value orientation, many writers both foreign and Thai, have for years talked about the Thai as having low achievement needs to work for economic and material gains, that they abhor hardwork and value only what is sanuk and fun.

In fact, empirical data have shown quite the opposite picture that the Thai are very much material possession oriented. They do spend some money on merit-making according to various appropriate occasions throughout the year, but they spend much more on regular basis, for abundance of material possessions. Besides, they are constantly struggling for more. When the national samples were asked: "When one's life is reasonably comfortable or livable (Pho kin pho chai, meaning having enough to eat and spend), that should be enough, and there is no need to continue struggling for more", more than half (63.7%) of the national samples indicated it is not enough, one should continue to struggle for more.

Examining the break down of various occupational groups from skilled workers, hawkers, farmers, up to government officials and businessmen, the degree of intention to struggle for more increases accordingly. This might indicate an increasing incentive or drive to struggle for more, when they see higher possibility of success as they move higher up the social ladder with higher education, status and money. It seems to be the spiral moving-up of higher education/status - higher possibility, higher drive, higher expectation, etc. This tendency was consistent in the rural and urban Thai, with the exception of the older people of 50 years and above, and the peasants of the North and the Northeast. The slackening drive of these group is understandable. The old age would probably not drive against their decreasing energy. Whereas for the North and the Northeast peasants who are among the poorest regional groups of the country, they have to exhaust their ingenuity against the harsh nature of the most arid region and find themselves survive on such food like small frogs, silkworms, crickets, or the Kudjii (beetles) found in the buffalo dung, and the like.

Even so, if to say that these poorest Thai are generally lazy, abhor hardwork, and just want to have fun and Sanuk, how can one explain the fact that these poor peasants from the Northeast, despite their inability to speak any foreign language and with little education and skills, dare to go and work as un-skilled or semi-skilled laborers in totally alien countries like, the Middle-East, Saudi Arabia, Kuwait, Singapore and Brunei, etc. One can hardly see Sanuk or fun in their plight. Not only that they do work to survive and to accumulate more monetary and material gains, they are thinking of making money all the time, particularly more than the government officials who sit securely in the life-long employment of the government offices, enjoying their status, and through which in no hurry, they can make easy money along the way.

In actuality, do the Thai really abhor hard work as many foreigners have described? The low achievement value ranking should not lead one to interpret so. They do work hard, particularly those independent occupations, like small business, shop owners, skilled workers, hawkers, down to farmers. One would realize this fact if he would just take a look at the lower unskilled labor force circles, like laborers at any construction site, peddlers and street vendors, hawkers, shopkeepers, and Mae khaa (market women) in the fresh markets, etc. where most of them have minimum education, and 90% of them are women of all ages.

A typical picture of the laborers at a construction site will illustrate the hardworking drive of this lower less-educated class, where one can see some male construction workers working on the building, with a good number of children and women sometimes as old as 60s and over, shouldering buckets of water, cements, etc., doing all the details work of mixing and paving the finished mixture. . They are hardworking, and are "this-worldly" material oriented, to struggle for more and to gain more. Data further revealed that the rural peasants showed a higher preference of "material possession" to "fun or Sanuk". It revealed that "fun" or "Sanuk" is more a characteristic of the Bangkokians, the government officials, students, and the higher educated, definitely not the less advantaged classes. This is consistent with the value ranking of the rural people who ranked Ambitious-hardworking higher than Fun-loving and Pleasure, where the government officials, students, and the Bangkokians ranked the reverse.

9.2. Nature of Achievement Motivation of the Thai

The general low achievement value of the Thai should not be misinterpreted as abhorrence of hardwork, but that in the context of Thai social value systems, hardworking alone is not sufficient. What is then the nature of the achievement motivation of the Thai? For other cultures, like the Americans whose culture is characterized by high individualism together with high freedom and equality, achievement means one perseveres aggressively towards one' goal and succeeds in a rags-to-riches, self-made man manner. Understandably, the American achievement value was ranked 2nd and 3rd by the national samples and was positively correlated with competence and assertive values.

On the contrary, in the Thai context, S. Komin found out that task achievement value was ranked the bottom 23rd, and was negatively associated with all the important social relationship values. For the Thai, it is Hardworking through Competence (r=.16) and Education (r=.15) to attain Social recognition (r=.16) for Success in life (r=.15). However, in the process, it seems to disrupt or seen as negatively related to important social relationship values like Caring-considerate (r=-.20), Kind-helpful (r=-.20), etc., and also negatively related to the time-honored Asian value of being Obedient-respectful (r=-.20). This means that while the Americans having task itself and professionalism as achievement goals with self assertive efforts as means, the Thai give prestige and social recognition as goals for success in life, with work and relations as necessary means. With social recognition as an important underlying motive for success, achievement in Thai society is more social in nature. Also it is very rare that work alone would lead one to the Thai sense of achievement. Instead, it has always been the good relationships, with or without work, that guarantees this Thai sense of achievement, exemplified in the majority of government position holders.

In conclusion, for the Thai, task achievement value is usually inhibited by social relationship values. While submissiveness and good relations, with or without work, has always paid-off, task per se or worst still, task which seen as threat or without submissive relations to superior, does not lead to success in life. In the Thai cultural context, achievement in the Western sense indeed would not fit.

Primary Source : Fr. Peter S. Niphon SDB, Hat Yai

Full unedited text (includes footnotes and references)

Secondary Source : S. KOMIN, Psychology of the Thai People: Values and Behavioral Patterns. Bangkok, Research Center, National Institute of Development Administration.