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Thai Country Studies

The Social System of Thailand

The rural areas, where most Thai live, have been affected by change for many decades, especially since the mid-nineteenth century, when the impact of European economic and political activity was first felt. The full effects of change started to become manifest in the 1930s.

Among the factors reflecting and creating change in local social patterns was the coup of 1932, which brought military and bureaucratic elites into power and extended the power of the central government more effectively than before into rural areas. More important in its cumulative effect, however, was the rapid growth of the population and the consequent shortage of land, which led to the development of occupations outside agriculture and the emergence of a rural and small-town bourgeoisie.

At the national level, society was stratified at the beginning of the twentieth century into three classes — kin of the reigning king and his immediate predecessors, government officials (often nobles granted their particular status by the king), and, by far the largest group, the peasantry. These classes comprised a social system in which those who had political power and status also had prestige and access to wealth. Buddhist monks had a special status outside this system. Also outside the system were the Chinese, who were largely laborers and small traders in the early twentieth century.

As the twentieth century progressed, the government bureaucracy proliferated. A growing number in the higher ranks had their origins outside the hereditary nobility, as did the upper ranks of the expanding armed forces. By the 1960s, the military and the bureaucracy included persons from several levels of the social and economic hierarchy. Directly or indirectly, the military and bureaucratic elites disposed of power and economic resources, the latter often in combination with those Chinese who controlled the major business enterprises of Thailand. Hereditary nobles retained high status, but they no longer wielded power and did not match some of the members of the military oligarchy in wealth. Monkhood remained a source of special status and was an avenue of social mobility for persons of rural origin with talent and a willingness to give part or all of their lives to the sangha, but monkhood was less and less attractive to urbanites or to those who had access to other avenues to power, wealth, and status. After World War II, an incipient urban middle class and an urban proletariat also emerged, particularly in Bangkok, partly in response to a commercial and tourist boom generated by the presence of large numbers of foreigners, particularly Americans.

Still outside the social system, in the sense that their direct access to political power was restricted and that their sense of a worthwhile career differed from that of most Thai, were the Chinese. Members of other non-Thai ethnic groups could occasionally make a place for themselves in the middle or upper reaches of Thai society by assimilating Thai culture. The Chinese were less able to do so until the 1960s and 1970s, when they began to move into the upper bureaucracy in larger numbers.

More significant in the daily life of many Thai than differences in status was the relationship between patron and client. This link between two specific persons required the client to render services and other kinds of support in return for protection, the use of the patron’s influence on the client’s behalf, and occasional favors or financial aid. The basic pattern was old, but the relationship had evolved from a social one with economic overtones to one in which economic transactions and political support were more important.

Certain basic rural social patterns were discernable in modern Thai society. According to United States anthropologist Jack M. Potter, “The spatially defined rural village, which receives the allegiance of its members, furnishes an important part of their social identity, manages its own affairs and communal property, and has its own temple and school, is present in all parts of Thailand as an ideal cultural model, although in many cases the actual form of community life only approximates it.”

Affecting the degree to which specific communities approached the model were “ecological, economic and demographic circumstances and the nature of rural administration,” Potter writes. In the densely settled central plain, villages were often spatially indistinct, although boundaries defined by patterns of marriage, wat (Buddhist religious complex) attendance, and other social factors might be discerned. In other cases, some of the important features of a functioning community were lacking. Thus, if the proportion of nonlandholders was high and if landowners were absentee and did not provide the social or political leadership typically supplied by wealthy local peasants, community structure was weak.

The wat in the 1980s remained the center of the rural community in many respects, although some of its functions, e.g., as an educational center, were lost, and it was increasingly difficult to retain monks. Most rural communities built and maintained a wat because, as Potter states, the Thai consider it “necessary for a civilized social existence.” The wat included the special quarters and facilities reserved for monks, a building for public worship and religious ceremony, and a community meeting place. Typically, the wat was run by a temple committee that consisted of prominent laymen as well as monks who had left the sangha without prejudice. Abbots and senior monks often enjoyed considerable prestige. In times of personal crisis, people often sought their advice.

The wat was first of all a center for religious ceremony, much of which was regularly carried out according to a ritual calendar.

These scheduled rites involved the community as a whole, even if their ultimate purpose was the acquisition of merit by individuals. Other irregularly held rites also took place in the wat and almost always included the community or a significant segment of it. The temple was also the locus for astrological and other quasi-magical activities. Although such rites were outside the canon of Buddhism, they were important to the community and were often carried out by monks. Thus, a person would go to a monk versed in these matters to learn the propitious day for certain undertakings (for example, a wedding) or to be cured of certain illnesses by the application of holy water. A large wat usually had a crematorium; almost all dead were cremated.

The temple committee often administered a loan fund from which the poor of the community might borrow in emergencies. The wat was also the repository of mats, dishes, and other housewares that could be borrowed by members of the community. If an aged person had nowhere else to go, the wat was a refuge. The wat was not reserved solely for serious matters; entertainment and dances open to the community were also held there.

Within the village in the 1980s, the basic organizational unit was the family, which changed its character in the course of a developmental cycle. A nuclear family became, in time, a larger unit, but the death of the older generation once again left a nuclear family. Typically, a man went to live with the parents of the woman he married. Such residence was temporary except in the case of the youngest daughter. She and her husband (and their unmarried children) remained with her parents, taking care of them in their old age and inheriting the house when they died. Thus, at some point in the cycle, the household included what has been referred to as a matrilineal extended stem family: the aging parents, their youngest daughter and her husband, and the younger couple’s children.

Emerging from this developmental cycle was a cluster of related and cooperating households consisting of the extended stem family household and the households of those daughters who had settled nearby with their husbands. That pattern was predicated on the continuing control over land and other resources by the senior couple. The closeness of these related households and the extent of their cooperation in a range of domestic activities varied considerably. With a growing shortage of arable land in parts of the country and the aggregation of substantial holdings by a limited number of landowners, the pattern was no longer as common as it had been. The senior couple may have had little or no land to allocate to their older daughters, and the daughters and their husbands may have had to move elsewhere. In the case of wholly landless agricultural workers, even the extended stem family might not be possible.

Most villages were divided into local units or neighborhoods. In the North, neighborhoods were often the entities that on a weekly basis collectively provided food for the monks in the local wat, but these neighborhoods also engaged in other forms of cooperation. Inasmuch as the nucleus of a neighborhood, perhaps all of it, often consisted of related households, activities such as house-raisings might be undertaken in response to either territorial or kinship requirements. If the community was the result of relatively recent pioneering by landless families from other communities, the neighborhood was important, and those living in the same area might come to address each other in kinship terms.

The labor exchange system was initially based on villagers’ relative parity in landholding and their participation in subsistence agriculture. Typically, those involved in an exchange system were kin or neighbors, but the system sometimes extended beyond these categories. Each household arranged with others to provide labor at various stages in the agricultural cycle; in return, the same number of units of labor would be provided to those who had worked for it. Besides a labor exchange, the system provided opportunities for socializing and feasting. Although the arrangements were made by a single household with other specific households, the regularity with which representatives of households worked together gave the households a grouplike character.

The growing commercialization of agriculture in certain parts of the country and increasing landlessness and tenancy in the 1980s diminished the ubiquity of reciprocal work arrangements. Wealthy peasants hired labor; those who had no land or too little to subsist on worked for wages. Commercialization alone, however, did not prevent the use of a labor exchange system if those in it held roughly equivalent amounts of land. In some cases, a household would hire labor for one task and engage in the exchange system for others.

Peasants could be categorized on the basis of the nature of their land rights and the quantity of the land they held. The holdings that made a peasant family rich in one part of Thailand might not make it rich elsewhere. A rich rural family was one with substantial landholdings, some of which it might rent out. Moreover, if a family had the capital to hire agricultural labor and the implements necessary to cultivate additional land, it might rent plots from others. In any case, such a family would rely almost exclusively on hired labor rather than on the system of labor exchange, and it was likely to invest in other local enterprises, such as rice mills, thereby acquiring additional sources of income. The category of rich peasants could be subdivided into those with very large quantities of land and those with smaller but still substantial amounts. Usually that distinction would correlate with the magnitude of their nonfarming enterprises and the extent to which they had money to lend to others. In any case, rich peasants tended to be creditors, while other peasants were often debtors.

At the other end of the scale were the agricultural laborers, who held no land as owners or tenants except, perhaps, for the small plot on which their houses stood. To the extent that opportunities were available, they supported themselves as hired farm workers. Life was so precarious for some families, however, that they had to resort to hunting and gathering. Between the wealthy peasants and agricultural workers were two other categories. The families in the first group had sufficient land (some of it rented) to meet their own rice needs. If there were a crop surplus, it would be sold, but the families in this category did not produce primarily for the market, as the rich peasants did. They might also acquire cash through wage labor from time to time if opportunities were available. The families in the second category owned less land and had to rent additional parcels. Owned and rented holdings combined, however, did not always provide the means for subsistence, so these families frequently had to resort to wage labor. Not all tenants were poor. In some cases, tenants did well in good crop and market years, particularly in central Thailand. In general, however, the tenant farmer’s situation was precarious. Rents, whether in cash or in kind, tended to be fixed without regard for the size of the harvest, and in a bad year tenant farmer families were likely to go into debt. Tenants and agricultural laborers had little or nothing of their own to pass on to their children.

In some areas, particularly in central Thailand, the land was controlled by absentee landlords who lived in Bangkok or in provincial towns and for whom landownership was another form of investment. They could have direct or indirect effect on the social and political lives of their tenants, and some occasionally acted as patrons to their tenants. At the local level, however, it was the rich peasant who wielded political power and was granted deference by others in the community. Differences in wealth were consistent with the Thai villager’s understanding of the Buddhist concept of merit (see Religion, this ch.). According to this view, the accumulation of merit led not to nirvana but to a better personal situation in this world, preferably in this life. Wealth signified that one had merit. One might, therefore, demonstrate one’s merit by striving and succeeding. Villagers at the lower end of the social scale, however, sometimes questioned the doctrine of merit Central Thailand’s vast network of waterways serves as a means of transportation and irrigation.

Most observers agreed that the patron-client relationship was pervasive in Thai society, not only at the village level but throughout the military and the bureaucracy. There was less agreement on its links to a class system and the degree to which the relationship was typically marked by social ties of affection and concern as opposed to a clearly calculated assessment of relative economic or political advantage. At the village level, it was not necessary to be rich to have a client, although a wealthy family was likely to have more than one client. It was possible for an ordinary peasant (although not a landless one) to provide limited benefits to someone less fortunate in return for certain services. Often such a relationship was arranged between kin. In the modern era, however, it was the wealthy villager who could provide benefits and expect, even demand, certain services from his client.

In principle, a patron-client relationship lasted only so long as both parties gained something from it, and the relationship could be broken at the option of either. Often, however, the client had few alternatives and would remain in the relationship in the hope of eliciting more benefits than had hitherto been forthcoming. To the extent, however, that prestige and power accrued to the person (or family) who had and could retain a large number of clients, the patron was motivated to provide benefits to those dependent on him.

The patron-client relationship also linked villagers and persons at other levels of the social, political, and economic orders: leading figures in the village, themselves patrons of others in the rural community, became clients of officials, politicians, or traders at the district or provincial levels. In such cases, client-ship might reinforce the status of the rich villager who could, at least occasionally, call on his patron at a higher level for benefits that he might in turn use to bind his own clients to him. Just the fact that the rich villager was known to have a powerful patron outside the village could enhance his status.

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Thai Country Studies

Industrial Policy of Thailand


The Thai industrial sector was under the supervision of seven governmental agencies. The Ministry of Finance administered taxes and duties and provided tax refunds on exports. It was involved in large-scale industrial projects in the role of deciding on government equity participation, arranging public foreign borrowing to support the project, and extending protection through tariffs.


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Thai Country Studies

Introduction to Thailand Country Studies


A STABLE AND PROSPERING NATION located in the heart of mainland Southeast Asia, Thailand faced the 1990s with abundant resources, not the least of which was its people. Thai society was characterized by a rich blend of cultural traits, an openness to new ideas, and a high degree of adaptability to new situations. Despite a certain amount of diversity, Thai society, according to many observers, was bound together by three basic tenets:

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Thai Country Studies

National and Urban Structures: Class and Status


Although in the 1980s the hierarchy of social status or prestige and the hierarchy of political and economic power in the rural community overlapped, a dis-junction of sorts existed between them at the national level. A rich villager — other things being equal — wielded political and economic power and had prestige. In the national system, the hierarchy of status began with the hereditary nobility — the royal family and the holders of royal titles. None of these people were poor; the royal family owned much land and some of its members had political influence. The royal family was not part of the ruling class, however, nor did it control the economy. The ruling class consisted of several levels, the uppermost of which comprised the military and, to a lesser extent, the bureaucratic elite.

In general, the Thai accorded high status to those who wielded power, and the prestige accorded the highest bureaucrats was consistent with a historical pattern, even if in modern times these bureaucrats were rarely members of the royal family. Whether the position of the military was fully legitimated in the eyes of most Thai was uncertain. The military was given deference, but it was. not clear that its members were freely accorded esteem.
Below the military and bureaucratic elites were those in high government posts who performed the tasks requiring considerable knowledge, technical competence, or simply experience in the ways of bureaucracy. Like the bureaucratic elites, these upper middlelevel bureaucrats were well educated, often holding undergraduate or graduate degrees from foreign universities. From the point of view of the Thai, such officeholders had much prestige even if they were not the primary wielders of power.

Positions at the highest levels of the military and the bureaucracy brought very good incomes to those holding them. Often these positions provided access to other sources of income, including large landholdings and other real estate, or participation in the actual ownership of businesses, often in conjunction with Chinese businessmen. With some exceptions, the latter exercised day-to-day control of financial, commercial, and industrial organizations and institutions.

The social status of the Chinese economic elite was not clear. After World War II, a limited number of Chinese business families, who had begun as middlemen financing aspects of agricultural production and marketing, became bankers and industrial and commercial entrepreneurs. These families had considerable economic power, and they clearly influenced some political decisions through the Thai military and bureaucrats with whom they had connections. Whether the Thai in general granted them the prestige ordinarily given to those holding high posts in government was another matter.

These Chinese businessmen should be distinguished from the many Thai in the military and the civil bureaucracy who had Chinese ancestry. In many cases, this Chinese ancestry was several generations removed. In any case, such individuals were considered Thai, operated chiefly in a Thai social and cultural milieu, and were evaluated on the same social scale as other Thai.

Until the 1970s, persons who were fully Chinese entered the bureaucracy only at the middle levels or, if higher, as technical staff. This was in part a matter of Thai policy, in part a matter of Chinese orientation. The Chinese were not indifferent to political power or administrative skill as desirable qualities or as sources of prestige, but they adapted to the limits imposed by their minority status. Within the Chinese community there was a hierarchy of political influence, and there were organizations (ranging from chambers of commerce to community groups and mutual aid societies) in which Chinese had the opportunity to exercise their power and skills. Even there, however, political power and prestige flowed to those who had been successful as entrepreneurs, whereas among the Thai, achievement in the military or the bureaucracy preceded access to significant economic opportunities or resources. Chinese in the economic elite who moved into important positions in Chinese-centered organizations or, occasionally, other organizations, not only gained prestige within the Chinese community but also became the links between that community and Thai elites, particularly with respect to the establishment of economic ties.

By the early 1970s, significant numbers of Chinese had been admitted to the higher bureaucracy. According to one analyst, they held roughly 30 percent of the posts in the special grades (upper ranks) at that time. Presumably they were the sons and daughters of wealthy entrepreneurs and had acquired the higher education necessary for admission to the bureaucracy’s upper ranks.

Below the hereditary nobility and the ruling class was a socially and occupationally heterogeneous middle class that emerged in the years after World War II, especially after 1960. Its members were diverse with respect to their control over wealth, their social status, and their access to power. The simplest distinction within this amorphous category was based partially on income and partially on occupation, but subcategories thus drawn were rather mixed. The wealthier segment of this middle class (for convenience, the upper middle class) consisted of bureaucrats and military men at middle levels (including higher provincial officials), salaried administrative and managerial workers in private enterprise, middle-level businessmen, provincial notables and landlords living in provincial towns, and professionals.

A much larger group, the petty bourgeoisie, comprised those who provided a range of services, largely in Bangkok, to the ruling class, the upper middle class, and to tourists and other foreigners. Often this petty bourgeoisie consisted of small-scale independent businessmen, some of them shop owners, others furnishing their services contractually. Some were salaried clerical staff. Both upper and lower segments of this middle category include many Chinese as well as Thai.

In the Thai scale of values, higher prestige tended to be accorded to those in government employment and perhaps to those in the professions. The private sector as a source of substantial income was a relatively new idea to the Thai, however, and their scale of values might change as an entrepreneurial bourgeoisie began seeking to have its status validated. In any case, the elements in the upper segment of this middle category could be said to share the same outlook and values or the same political status implied in the notion of class. The position of bureaucrats and notables (middle level businessmen and landowners) who lived in provincial towns was of particular interest. On their home ground they exercised considerable power, formally and informally, but they owed this power at least in part to their connections, usually as clients to patrons in Bangkok, although they in turn had clients at lower levels.

There was also a lower urban stratum, but this too was heterogeneous. On the one hand, there were the more or less steady wage workers in commercial and industrial enterprises, mainly in Bangkok (and in mining outside Bangkok). On the other hand, there were large numbers of persons, like the wage workers, often from rural areas, who had no steady work and sought to eke out a living by offering their services as unskilled labor.

There were two other urban groups that were not part of the status hierarchy. Just as the monks of a village wat were outside the local rural system of stratification but enjoyed a special status, so too was the hierarchy of the sangha, the highest elements of which were located in Bangkok. Within the monkhood, the supreme patriarch and the Council of Elders exercised considerable authority, and they were given a great deal of deference by laymen, even those in the royal family and the ruling class. They did not have significant power outside the sangha, although some monks have had a substantial impact on politics.

Also outside the urban status hierarchy — but sometimes with higher incomes than those in the upper middle class and themselves requiring the services of those in the lower middle category — were the many men and women engaged in illegal activities that were nonetheless countenanced or protected. Among them were prostitutes, pimps, and narcotics dealers. In the mid-1980s, the number of women in Bangkok estimated to be engaged in prostitution or in related services ranged from 100,000 to 1 million. Some observers noted that prostitution was firmly entrenched in modern Thailand as a result of historical, economic, and social factors.

The majority of Bangkok prostitutes were rural migrants providing economic support to relatives back in the country, which was expected of Thai daughters within the extended stem family system. In other words, Thai prostitutes were not fleeing from a family background or rural society that oppressed women in conventional ways but were engaging in an entrepreneurial move designed to sustain the family units of the rural economy, which had come under increasing pressure. Since these women usually did not reveal the source of their remittances back to the village, their families could retain or gain status based upon their earnings.

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Thai Covid-19
Confirmed (24h)
Deaths (24h)
Deaths (%)
Recovered (24h)
Recovered (%)
Active (%)
In Thailand, the health authorities reported 11 new corona infections by the Centre for Covid-19 Situation Administration within 24 hours. Since the beginning of the pandemic, the CFCSA has counted a total of 3,977 infections with Sars-CoV-2 in Thailand. The number of deaths related to the virus rose 0 to a total of 60.

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Thai Travel Warning

1. Anti-government student protests have occurred in Bangkok and other areas of Thailand. The security environment can be unpredictable and turn violent. Those attending protests can face arrest or other legal consequences. Monitor media reports from for information on protest locations and avoid public gatherings. As a foreigner take official warnings seriously.

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3. If you can't afford travel insurance, you can't afford to travel to Thailand. This applies to everyone, no matter how healthy and fit you are.

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