Resumo: Introdução: Com a evolução da doença na distrofia muscular (DM), é inevitável o desenvolvimento de contraturas musculares devido ao desequilíbrio de força muscular decorrentes da fraqueza e compensações que, por sua vez, geram dores, interferem no ...
izing the Chinese in Siam as ingrates and parasites. The local Chinese became the “Other Within ” in the Thai nation that the king was trying to establish. Whether his reaction to the local Chinese was fueled by ire over the recent strike by the Chinese which paralyzed Bangkok, or a reflection of his English education and exposure to European anti-Semitism, is not the focus of my concern. My interest for this exercise is to study how the Chinese in Siam/Thailand are portrayed in Thai language texts, that is, prose fiction and non-fiction produced in the twentieth cen-tury (I will not include related areas such as movies, television drama, music, and cartoons). This study does not involve an exhaustive review of all texts but will focus on a few well-known and popular ones. I would like to know whether King Vajiravudh’s portrayal of the Chinese is reflected in subsequent literary production or muted by other realities that existed in Thai society, and how the production of texts on t...
King Vajiravudh famously published an essay titled Jews of the Orient in 1914 demonizing the Chinese in Siam as ingrates and parasites. The local Chinese became the “Other Within” in the Thai nation that the king was trying to establish. Whether his reaction to the local Chinese was fueled by ire over the recent strike by the Chinese which paralyzed Bangkok, or a reflection of his English education and exposure to European anti-Semitism, is not the focus of my concern. My interest for this exercise is to study how the Chinese in Siam/Thailand are portrayed in Thai language texts, that is, prose fiction and non-fiction produced in the twentieth century (I will not include related areas such as movies, television drama, music, and cartoons). This study does not involve an exhaustive review of all texts but will focus on a few well-known and popular ones. I would like to know whether King Vajiravudh’s portrayal of the Chinese is reflected in subsequent literary production or muted by o...
This article examines the racialization of urban space in early twentieth-century Bangkok. After a general strike in 1910, the Siamese monarchy represented itself in urban space as the leaders of a sovereign nation with a racial Other in its midst. Rather than create a separate, walled enclave to contain this population, the monarchy drew on a material and rhetorical campaign to develop two interdependent cities with distinct racial identities. One city was a national capital under the authority of the absolute monarchy. The other was a thriving port city populated mostly by “Chinese” migrants and governed by extraterritorial law. Juxtaposing the built environment against its discursive representations, this article argues that the monarchy sought to endow the dual city of Bangkok and its inhabitants with racial characteristics to clarify national belonging, control the political power of the region’s migrant population, and cultivate support for royal urban investments.
This research aims to study the knowledge factors and sustainable community tourism development in the area along the Chao Phraya River from Charoen Krung Road to Yaowarat Road, the charming old district and a multicultural society in Bangkok, Thailand. Primary data were collected from interviews of stakeholders or the people in the community in depth and within real-life context in a qualitative manner. The findings suggested that Thai, Thai Chinese, Thai-Muslim, and Vietnamese people are able to live together, relying on the social capital on two types of identities: 1) The multiculturalism society identity; and 2) The Chinese identity that has five similar dialect languages, such as the Hokkien or Fujian, the Chaozhou, the Cantonese, the Hakka and the Hainan. They have grouped together, built their trust among the community members through cultural and traditional activities of the community. That is until it becomes an important concept to create a multicultural social mechanism through religious systems such as temples, shrines, and mosques to manage the members of the heritage community. Furthermore, they can create strong mechanisms of a multicultural society and will be able to develop into sustainable tourism. The results of the research contribute to a role of the ownership in management in order to provide learning to the tourists visiting the community and indicate an issue of retaining tradition from modernization with its seemingly inevitable erosion of traditional societies.
This paper attempts to illuminate Duncan McCargo’s influential yet ambiguous concept of ‘network monarchy’ – the source of political power wielded by Thailand’s royalist establishment. Drawing on Thai-language primary sources, especially cremation volumes, I argue, first, that many individuals who have made up various institutional components of network monarchy come from a constellation of traditional royalist families that have intermarried with each other. Contrary to what McCargo suggests, these people are not just bound by their devotion to the monarchy alone but also by their families’ pervasive intermarriage ties forged over many decades. These ties have given network monarchy additional resilience. My second argument concerns the temporal context in which network monarchy has come into being. Although McCargo makes it seem that the late King Bhumibol developed network monarchy – his personal patronage network – as a political tool from scratch in the post-1973 period, it has actually grown, in part, out of the pre-existing elite family networks. I develop these twin arguments by using the case of one royalist prime minister – Anand Panyarachun – as a focal point of analysis.
This article attempts to cast the history of the Chinese in Thailand into a new light by framing it within the realm of emotion. Through writing the history of the Chinese from this new perspective and utilizing media such as newspapers, films, novels, etc., loaded with Chinese emotional expression towards the Thai state, society, and self as evidence reflecting emotional lives of the Chinese, we pro- vide a preliminary outline to a history of emotions of the Chinese in Thailand. We argue that, in pursuing the assimilation of the Chinese into Thai society, the Thai state constructed an emotional regime based on the feeling of shame to govern the Chinese. The Chinese, however, found emotional refuge and liberation from the regime in transnational Chinese media and Thai-ified Sinophone literature, which played a significant role in identity politics of Chinese self-identification as neither Thai nor Chinese, but Chinese of Thailand.
This article aims to examine the development of tourist attractions in Bangkok from 1960s to year 2013. It founds that Bangkok cultural attractions could be grouped as Buddhist cultural attraction, Fine art cultural attraction and Food cultural attraction. Buddhist culture and fine art culture are traditional tourist attractions that have been selected and promoted by the state as the representatives of 'civilized' city and nation. Bangkok cultural attractions and recreation areas have been continuously developed due to development plan and global tourism trends since 1960s. Focusing on modern culture, or culture that come with urbanization transforming BKK to be a modern state the decline of natural areas and the rapid urbanization in Bangkok throughout 50 years, led to an increase in Bangkok modern attractions and advancement of cultural management. Modern attractions were changed from 'American culture' such as Theatres and Hollywood Films, Night Clubs and Fast food in 1960s constructed under development plans with the support of US to 'global culture' or shared urban culture among Metropolis in the world that comes from all directions since 1980s. As for the management of traditional culture, before the period of 'Amazing Thailand' campaign, in 1960s Bangkok was promoted Buddhist culture and Royal culture to serve western visitors as the main group. Later in 1970s-1980s, the discourse on cultural preservation was launched by the state. This caused the renovation of Rattanakosin Island. Since 1990s, there are more advancement of cultural management in and outside Bangkok Old town.