Informal Northern Thai Group Bulletin 10 October, 2016

1. MINUTES OF THE 408TH INTG MEETING: Tuesday, 13 September, 2016. “Khru ba Sriwichai: The Engineer Monk”. Featuring a film by Sid Perou followed by a Panel Discussion moderated by Louis Gabaude with Sid Perou, David Hardcastle, and Pensupa Sukkata.

2. NEXT MEETING (409TH): Tuesday, 11 October, 2016, 7:30pm at the Alliance Française. “The Communist Party of Thailand: Hmong Experiences and Perspectives”. A talk by Ian Baird.

3. November meeting (410TH): Tuesday, 8 November, 2016, 7:30pm at the Alliance Française. “What is the use of old books”. A talk by Graham Jefcoate.

4. List of Future meetings. 5. INTG CONTACTS: CONVENOR - SECRETARY - WEBSITE.

1. MINUTES OF THE 408TH INTG MEETING: Tuesday, 13 September, 2016. “Khru ba Sriwichai: The Engineer Monk” a film by Sid Perou

followed by a Panel Discussion moderated by Louis Gabaude with Sid Perou, David Hardcastle, and Pensupa Sukkata

1.1. PRESENT : Ian Baird, Monsiri Baird, Hans Bänziger, Rajni Basumatary, Bonnie Brereton, John Butt, Martha Butt, Chuankid na Lampoon, Tom Dickson, Steve Epstein, Eric Eustache, Louis Gabaude, Janet Illeni, Frederic Gloor, Jim Goodman, Carol Grodzins, Oliver Hargreave, Sjon Hauser, Yoko Hayami, John Hulme, Shirish Jain, Ken Kampe, Kanlaya Yaiprasan, Ralph Kramer, Diane Maio, Eva Mazharenko, Kasuo Mino, Pat Obrien, Pensupa Sukkata, Ran Shi, Angelie Sitsch, Horst Sitsch, Suriya Smutkupt, Tanya Promburom, Vithi Panichphant, Jeffrey Warner, Sol Waters, Tony Waters, Rebecca Weldon, Bruce Weniger. A total of 40 signed. 1.2. THE SESSION The session began with an introduction to the filmmaker, Sid Perou, by David Hardcastle, followed by a presentation by Sid Perou himself. Then we looked at Sid Perou's film on "Khru Ba Sriwichai, The Engineer Monk", a work of 28:42 minutes anybody can see at: https://www.youtube.com/watch?v=oqw2Gc9x2Ak Dr. Pensupa Sukata noted a few minor errors in the script and went on presenting some of the features of Khruba Siwichai's restorations which are often criticized for their lack of artistic value. Here is the thread of her contribution

As a Buddhist monk, Khruba Chao Srivichai had the opportunity to visit and live in many places. When he was forced to stay in Bangkok, he took it as an opportunity to look at architectural and artistic features developped there. He brought back with him architectural concepts he used in the building and renovation of northern temples and stupas. As a result, we can spot many elements of Rattanakosin style blended with northern Thai features in his works. Here are the most distinctive elements.

Garudas (Khrut)

Verandas (Phalai)

The veranda around the main wihan at Wat Phra That Haripunchai is directly influenced by the Wat Phra Kaew in Bangkok

Pilasters were not used in the North; Khruba Siwichai is fond of them

A cruciform building (Chaturamuk) at Wat Benjamabophit, Bangkok

Here cruciform wihan at Wat Phra Phutthabat Tak Pha (Lamphun)

Porches: Wihan at Wat Phra That Haripunchai, Lamphun

Roof Structures different from the northern ones: Here, a traditional Lanna wooden roof

structure at Wat Sop Lee, Lampang

Khruba Siwichai often used concrete beams:

Entrance Pediments in Bangkok: Mondop palace spires crowning the entrance doors

and here at Wihan Lawo and Wat Saimun in Lampang

Roof brackets (Rattanakosin style) at Wat Phra Kaeo Don Tao (Lampang)

and Wat Phra Sing (Chiang Mai)

Due to time limitations, Louis Gabaude was not able to deliver all the comments he had about the storyline below.

The movie we have just seen gives a faithful and colourful idea of what Khruba Siwichai represents for most of the people in Northern Thailand: an authentic and ascetic Buddhist monk who was misjudged by the Bangkok authorities but contributed heavily to the rebuilding of many stupas and temples in the region. The film, as a media, adds its part to the media frenzy about the famous Khruba we can now encounter everywhere: in landscapes, in mural paintings, in books and, naturally, on Net platforms. If you "google" "Khruba Siwichai" as "ครูบาศรีวิชัย" you get 749 000 results (on October 3, 2016). This result makes Khuba Siwichai much more popular than the local Chiang Mai rulers of the same period: Chao Inthawichaiyanon [พระเจ&าอินทวิชยานนท/] (r. 1873-1897) gets 11 100 results; Chao Inthawarorot Suriyawong [เจ$าอินทวโรรสสุริยวงศ2] (r. 1901-1909) gets 2 060 results; and Chao Kaeo Nawarat [เจ#าแก#วนวรัฐ] (r. 1911-1939) gets 48 900 results.

Why contrast him with wordly figures of the same period? Because all were actually caught in the middle of the same maelstroms, first the power struggle between Siam, the English and the French,1 and later, its consequences, the militant centralization of administration around "Bangkok", together with a "modernization"—actually a "westernization"—of education, transports, economy and even worldview. Thai hagiographies recall the "fact" that the birth of Khruba Siwichai was accompanied by big winds and claps of thunder echoing King Indra's emotion in his heaven at this moment. Soon, in that same year, there would be another reason for emotion in the royal palace of Chiang Mai this time: the representative of the King of Bangkok would force Kawilorot to accept the "Edict of toleration" affirming "the right of citizens to become Christians" and enjoining "the princes, relatives, and friends of converts to throw up no obstacles to conversion and the practice of the Christian religion" so that the Presbyterian missionnaries could spread their message freely.2. This occurred just nine years after Kawilorot tried to put a halt to the new religion. It was also four years after Bangkok imposed its permament representative in Chiang Mai and forced the Chiang Mai ruler to sign a commercial treaty with the English, a treaty which was a consequence of the 1855 Bowring Treaty. Therefore, the storm around the new baby crying in the shaking hut, on the evening of June 11, 1878, could also be seen as reflecting the shaking, insecure, and frightening context challenging the northern comfort zone, prior to when the local civil and religious authorities had finally to relinquish their autonomy. In this painful process, while the local "royals" have been more or less forgotten, Khruba Siwichai still gets good marks as a symbol of "resistance" to Bangkok "imperialism".

That is why, before alluding to the common hagiographic treatment of Khruba Siwichai as a "being of merit" (ton bun),3 one of the best ways to understand the background of Khruba Siwichai's story is to replace him in his historical worldly context of which I have listed below some of the most important or revealing events.

1 See: Thongchai Winichakul, 1995. 2 On the Presbyterian mission in the North, see: Swanson 2003a, passim. 3 On "ton bun", see: Bowie, 2014a, pp. 682-683.

POLITICAL HISTORY4 KHRUBA SIWICHAI STORY5

April 18,1855: "Bowring Treaty" between the UK and Siam allowing free trade and extraterritorial powers to the British.6 1856-1870: In Chiang Mai, Reign of Phra Chao Kawilorot Suriyawong as "Phra Chao Chiang Mai".

1867: In Chiang Mai, the Rev. Daniel McGilvary (1828-1911) founds "the Laos mission" within the Board of Foreign Missions, Presbyterian Church, USA.

1868-1910: In Bangkok, reign of King Chulalong- korn - Rama V 1868: In Chiang Mai, Nan [Former monk] Inta converts to christianity. He is the first Northern Thai member of the Presbyterian church. Pro- blems occur with Kawilorot for requiring corvée labor by Christian converts on Sundays. September 1869: In Chiang Mai, two Christian converts, Nan Chai and Noi [Former novice] Sunya, are executed. December 28,1869: In front of a Bangkok repre- sentative, Kawilorot admits he ordered the exe- cution of the two Christians and says he "would kill every man that should dare to become a Christian". The missionaries leave Chiang Mai for some time. June 29, 1870: Death of Phra Chao Kawilorot Suriyawong. June 30, 1870: Chao Inthanon, son-in-law of Kawilorot and future ruler of Chiang Mai, assures the Presbyterian missionaries they are "free to remain and carry out their work".

4 The main source of events listed below are: Sarassawadee Ongsakul 2005, pp. 139-247; 2553, p. 385-628. 5 The main sources for the events dated below are: Rungwit Suwan-Aphichon 2558; Sirisak Aphisamontri et alii 2559. Many of these dates are being discussed by local scholars. Here, I follow Sirisak's dates. Then for each of these events, there are often several versions. In English, accusations against Khruba Siwichai are described with more details by Bowie 2014b, pp. 715ss but with different dates for some events. 6 On this and other commercial treaties with the British and their consequences for Northern Thailand, see: Ratanaporn Sethakul, 1989.

1871-1888: Lamphun is ruled by Chao Daradirek Rattanaphairot or Chao Dao Rueang. According 1873-1897: In Chiang Mai, Reign of Chao Intha- the oral tradition, the maternal grand-father of non or Inthawichaiyanon [พระเจ&าอินทวิชยานนท/] Khruba Siwichai's father was the expert in captu- as "Phra Chao Nakhon Chiang Mai" "on the con- ring elephants for Chao Daradirek and, according dition that he fully accept the power of Siam". to a biographer, this grand-father was a Karen.7 January 14, 1874: "Treaty between the Govern- ment of Siam and India for promoting commercial intercourse between British Burmah and the ad- joining territories of Chiengmai, Lakon and Lam- poonchi belongng to Siam". 1874: In Bangkok, reform of the interior adminis- tration begins. Bangkok sends the first perma- nent resident Royal Commissioner to Chiang Mai "to oversee local administration, to watch over- contracts such as forest leases, to slowly limit the prerogatives of the local ruler, and to prepare the way to bring the northern city-states under con- trol of the central administration as provinces that were no longer ruled by the local princes."8 September, 1878: On a request of McGivalry, the June 11, 1878/06: Birth of the future Khruba Bangkok Commissioner in Chiang Mai issues an Siwichai in the midst of a thunderstrom in Ban an "Edict of Religious Toleration" affirming the District, Lamphun Province. He is called "Inta to right of citizens to become Christians9 Fuean" (Shaking Indra) or "Fa Rong" (Thunder).

September 3, 1883: British-Siamese Treaty "for the prevention of crime in the territories of Chieng mai, Lakon and Lampoonchi and for the promo- tion of commerce between British Burmah and the Territories aforesaid".

1884: Arrival in Chiang Mai of the British Vice- Consul F.B. Gould. British subjects (Burmese, Shan, and Indian traders) set up shops and busi- nesses in Chiang Mai and other cities.

1884: The increasing importance of business and the need for efficient tax collectors will give the Chinese a upper hand on Northern Thailand eco- nomy. The Chinese will become money-lenders to nobles and, later on, to farmers. The nobles will overspend, lease and loose their lands to the lenders while losing their privileges to Bangkok.

7 Anan Buddhadhammo, Phra 2544, p. 4. 8 Penth, Hans 2004, p. 192-193. 9 Swanson 2003b.

1887: First modern map of Siam by McCarthy 1888: First telegraph line between Bangkok and Chiang Mai. 1888: In Chiang Mai the American Presbyterian missionaries found a small 8-bed hospital known as "American Mission Hospital" and now as "McCormick hospital". 1892: Siam relinquishes its views on some Shan and Karenni territories in the Southern Shan Sta- te to the British. 1893: Paknam Crisis with France. 1894: The northern city-states (Chiang Mai, Lam- pang, Lamphun, Nan, Phrae & Thoen) are admi- nistratively united by Bangkok as "Monthon Lao Chiang". 1896: Anglo-French ambiguous Declaration of 1896: "Inta Fuean" or "Fa Rong" takes the habit of non-agression to fix Siamese northern a renouncer (banphacha / pabajjā) and samane- borders.10 ra (novice) under the name of "Siwichai". 1898: Siwichai is accepted (upasombot /upasam- pada) into the community (sangha) of Buddhist monks as a bhikkhu. 1899: The northern city-states are administrative- ly united by Bangkok as "Monthon Phayap". Conscription for the local police force begins. 1900: Official price of slaves/serfs in Chiang Mai: Males: 54 Baht: Female: 72 Baht.11 1900: "Regulations with Regard to the Adminis- tration of Monthon Phayap Monthon Phayap". In Chiang Mai, rulers and nobles are invited to do- nate their palaces to the [Bangkok] government so that descendants of the former ruling house would not live in the inner city. The central prison is built on the precincts of King Kawila's royal residence.

10 Jeshurun, Chandran 1970. 11 On slavery in Northern Thailand, see Bowie 1996 & 2006; Sarassawadee Ongsakul 2553, p. 501-507. On slavery in Siam: Terwiel 1983.

1900: "Act related to Wages for Labor in Lieu of Conscription in Monthon Payap": Adults between 18 and 60 years old have to pay 4 Baht annually in place of labor conscription and tribute payment. 1900: Loss of privileges for the nobles, new tax system and military or labor conscription for commoners fuel a general resentment against the new regime and against Chinese money-len- ders. Local small revolts occur and rumors of a general uprising circulate. 1900: Important trade is now made by Chinese traders and by river between Chiang Mai and Bangkok instead ot along older rooutes between Chiang Mai and Moulmein as before. 1901: Khruba Siwichai begins the construction of Wat Ban Pang, Li District, Lamphun Province. 1901-1910: In Chiang Mai, reign of Chao Noi Su- riya or Inthawarorot Suriyawong [เจ#าอินทวโรรสสุร-ิ ยวงศ%] as "Chao Nakhon Chiang Mai". 1902: The Shan—in principle British subjects because they came from Burma—attack, loot and burn government offices in Lampang and Phrae, mainly, but also in Phayao, Chiang Rai, Chiang Saen and Mae On. Bangkok sends troops to quell the rebellion and seizes the opportunity to take full control of Monthon Payap, appointing Bangkok officials in all positions. 1902: National Sangha Administration Act: regional practices for governing the communities of monks are abolished. A new administrative body, the Mahathera Samakhom, is created, based on the civil administration structure. 1903: Siam relinquishes to France its authority on the west bank of the Mekong river, east of Nan.

1903: National education policy: the central Thai script must be taught in all schools. All govern- ment officials must know central thai. However, local scripts will still be taught in monastery schools.

1903: In Chiang Mai as in other northern cities, an army division headquarters is created with commanders from Bangkok.

1905: Final Siamese law in a series which frees all types of slaves/serfs and ends the system of corvée previously imposed by local princes. 1905: Military conscription Act: Monks and novi- ces "who know the dharma" are exempted. 1910-1925: In Bangkok, reign of King Mongkut 1910: Khruba Siwichai is warned by his superior or Rama VI. This reign will stress upon nationa- that he has appointed himself without permission lism. Males will have to know central Thai to be- as an "upacha" (upajjhā) i.e. a senior monk able come monks and be able to study Buddhism in to invite a new member to enter (upasombot / Bangkok [Thammayut] manuals. upa sampada) into the community of monks. Khruba Siwichai responds that he did send a re- request to his local superior but did not get any answer on time and so decided to go along with the regional northern tradition which allowed him to do so as he was the head of a college of monks (hua na muat) 1910: In the same year, Khruba Siwichai is accu- sed of not obeying his superior. the latter had invited all monks for a meeting but Khruba Siwi- chai and the monks in his group (muat) did not attend. Khruba Siwichai says he had himself entered a retreat (patibat tham) and all temples in his group did not go either. Khruba Siwichai is ordered to be kept in a temple in Lamphun and then released. 1910: Li District civil authorities organize a mee- ting for all monks in the district: Khruba Siwichai fails to go. He is condemned to be kept in a temple in Lamphun for one year, then deprived of his titles of head of a group (muat) and of head of his temple. He is kept in Lamphun for a second year. 1911-1939: In Chiang Mai, reign of Kaeo na Chiang Mai, alias Chao Kaeo Nawarat [เจ#าแก#ว- นวรัฐ] as "Chao Nakhon Chiang Mai". 1912: For the coronation of Mongkut or Rama VI, civil authorities request that the abbots of temples decorate their temples with lamps, flags and sound the temple drums. Khruba Siwichai refuses to comply because his temple is a forest temple and has not the facilities for this type of illuminations. He also refuses to send to civil authorities the list of monks and novices in his temple because he is not head of the temple anymore.

1913 Military conscription Act amendment: Monks and novices "who know the dharma" and "whose ordination has been verified by the rele- vant secular authorities" are exempted. 1914: The Bangkok Military conscription Act (Bangkok 1905) comes into effect in Monthon Phayap. Former nobles, educated and wealthy people are exempt from conscription. 1916: The railway line from Bangkok reaches Lampang. 1917: All Monks and novices without ecclesiasti- cal titles (samanasak) or who have not passed ecclesiastical examinations (parian tham) are to be registered in the military reserves; Abbots must inform the secular authorities if monks or novices leave the order; Those under the age of 23 and who entered the order after 1917 are en- tered into the regular draft upon disrobing. Those aged above 30 are listed into the reserves. 1919: The railway line reaches Chiang Mai but will be officially open in 1922. The railway will lead to Chinese traders having the upper hand on Lampang and Chiang Mai business over Burme- se, Indian and Shan traders because of their Bangkok connections. January 12, 1920: Lamphun Buddhist and civil authorities accuse Khruba Siwichai of being a millenarist rebel and order him to leave the province within 15 days. He does not comply. Authorities then summon him to Lamphun to be sent to Bangkok later. He faces 8 charges: 1. Accepting new monks and novices in his community without permission; 2. Not obeying his senior district-level monk; 3. Refusing to attend a district-level monastic meeting; 4. Failing to light candles and beat gongs in honor of the royal coronation; 5. Inciting other temples to resist the senior district monk; 6. Refusing to assist officials for their household register; 7. Inciting other temples to refuse to attend district monastic meetings;

8. Possessing a magical sword with a golden scabbard. July 21, 1920: Khruba Siwichai comes back from Bangkok to Lamphun by train free from all charges. 1925-1932/1934: In Bangkok, reign of Prajadhi- pok - Rama VII. 1926: A decree stipulates that the current Chiang Mai ruler would receive a salary for life but would not be replaced after his death. June 24, 1932: In Bangkok, a coup d'état called "revolution" replaces the Siamese absolute mo- narchy by a constitutional monarchy. The Mon- thon system is abolished and "provinces" come under the direct authority of the Ministry of Interior November 9, 1934: Works for building the road to Doi Suthep begin. March 2, 1935 - June 9, 1946: In Bangkok, reign April 30, 1935: The road to Doi Suthep is officially of Ananda Mahidol - Rama VIII under a Regency open. Council. November 1, 1935. Khruba Siwichai is charged with 6 offenses 6 charges and sent to Bangkok again to defend himself: 1. Accepting new monks and novices in his community without permission including Nan Pi; 2. Monks in Chiang Mai do not follow the orders of the Bangkok hierarchy but follow Khruba Siwichai only; 3. Issuing certificates for new monks of his own; 4. Restoring temples and disgarding former style; 5. Repairing or restoring archaeological sites without authorization from the Fine Arts Depart- ment; 6. Cutting trees and building road without authorization from the Department of forests. While Khruba Siwichai is in Bangkok, authorities in Chiang Mai force many novices and monks accused of being opposed to Bangkok religious policies to be defrocked. Khruba Siwichai finally signs his complete admission of the Bangkok sangha administration.

April 21, 1936: Khruba Siwichai is allowed to return to his temple in Ban Pang. February 20, 1939: Death of Khruba Siwichai in Ban Pang, Li District, Lamphun Province. June 3, 1939: Death of the last Chiang Mai ruler, Kaeo na Chiang Mai or Chao Kaeo Nawarat 1939-1941: Khruba Siwichai's body is kept at Wat Ban Pang, Li District, Lamphun Province. 1941-1946: Khruba Siwichai's body is kept at Siwichai Bridge in Lamphun and then at Wat Chamathewi. March 3, 1946: Cremation of Khruba Siwichai in Lamphun.

This time line shows how Khruba Siwichai was a symptom of the trouble caused by the loss of identity at the turning point where Northern city states were absorbed into Siam and their elite had to relinquish their script, their literature, their hierarchies. At the same time, Bangkok authorities were afraid of a possible millenarist revolt because all was not as rosy in the North as some romantic backward-looking dreamers love to imagine.

Khruba Siwichai's life offers many sides to the eye and the mind. Historians and sociologists try to understand the links between such an "renouncer" life and the real world. Articles by Katherine Bowie fall in this category: one argues that Khruba Siwichai "should be contextualized not merely as n apolitical saintly tonbun but as an incarnation of Maitreya embedded in a millenarian social movement" (Bowie 2014a, p. 686); another argues that "Srivichai's conflict originated with secular authorities as a result of the implementation of two new interrelated regulations", the Ordination Act and the Military Conscription Act. (Bowie, 2014b, p; 714)

Art historians can look at Siwichai's restorations and try to guess his sources of inspiration like Pensupa Sukata.

For Buddhists however, Khruba Siwichai should be studied for his spirituality. That is what Isara Treesahakiat 2011, has tried to do.

However, behind many of the contemporary books and thesis about Khruba Siwichai in Thailand, there is also, and perhaps always, the cult for a hero of a lost cause, the fight against what historians have no fear now to call "internal colonialism", and the call for a romantic revival of a regionalism lost probably for ever.

REFERENCES:

Anan Buddhadhammo, Phra

2554 Mahatsachan Phra Khruba Chao Siwichai, Chiang Mai, Nanthaphan, Pho.So. 2544

Bowie, Katherine A.

1996 "Slavery in Nineteenth Century Northern Thailand: Archival Anecdotes and Village Voices." Kyoto Review of Southeast Asia in E. Paul Durrenberger (ed.), State Power and Culture in Thailand, Yale University Southeast Asia Monograph #44, pp. 100-138.

2006 "Of corvée and slavery: Historical intricacies of the division of labor and state power in Northern Thailand", in Paul Durrenberger and Judith E. Marti (eds.), Labor in Cross-Cultural Perspective (Society of Economic Anthropology Monograph Series, Vol. 22), Lanham, MD: AltaMira Press, pp. 245-264.

2014a "The Saint with Indra's sword: Khruubaa Srivichai and Buddhist millenarianism in Northern Thailand", Comparative Studies in Society and History, 56/3, pp. 681-713.

2014b "Of Buddhism and militarism in Northern Thailand: solving the puzzle of the saint Khruubaa Srivichai", The Journal of Asian Studies, Vol. 73, N° 3, August 2014, pp. 711-732.

Isara Treesahakiat

2011 The Significance of Khruba Sriwichai's Role in Northern Thai Buddhism: His Sacred Biography, Meditation Practice and Influence. Thesis submitted for the degree of Master of Arts in Religious Studies, University of Otago, Otago, New Zealand, [3], iii, 138 p.

Jeshurun, Chandran

1970 "The Anglo-French Declaration of January 1896 and the Independance of Siam", Journal of the Siam Society, Vol. 58, pt. 2, p. 105-126.

Penth, Hans

2004 A Brief history of Lan Na. Chiang Mai, Silkworm, pp. 192-193.

Ratanaporn Sethakul

1989 Political, social, and economic changes in the northern states of Thailand resulting from the Chiang Mai treaties of 1874 and 1883. Dissertation, Northern Illinois University, Dekalb, IL.

Rungwit Suwan-Aphichon = รุ#งวิทย) สุวรรณอภิชน

2558 ครูบาศรีวิชัย : พระอริยสงฆ*แห-งความสําเร็จ = Khruba Siwichai Phra Ariyasong haeng khwamsamret (Chabap khrop rop 80 pi sang thang khuen Doi Suthep, Minburi, Ban Mongkhon, 720 p.

Sarassawadee Ongsakul = สรัสวดี อ)องสกุล

2005 History of Lan Na. Chiang Mai: Silkworm Books, pp. 139-247.

2553 ประวัติศาสตร+ล-านนา, พิมพ(ครั้งท่ี 7, กรุงเทพฯ: อมรินทร(, หน9า 385-628.

Sirisak Aphisamontri = ศิริศักดิ์ อภิศักดิ์มนตร ีet alii

2559 ข"อวินิจฉัยประวัติครูบาเจ"าศรีวิชัย = Kho winitchai prawat Khruba Chao Siwichai. Chiang Mai: กลุ$มพุทธมาลัย, 500 p.

Somchai Phromma = สมชาย พรมมา

2555 ศึกษาบทบาทพระครูบาศรีวิชัย สิริวิชโย ในฐานะนักบุญแห=งล@านนา กรณีศึกษาการบูรณะปฏิสังขรณE ศาสนสถานในล(านนา = A Study of the roles played by Phagruba Srivichai Sirivijayo as a saint in Lanna: a case study of the renovation of monasteries in Lanna, มหาวิทยาลัย

มหาจุฬาลงกรณราชวิทยาลัย = Mahachulalongkornrajavidyalaya University, [4], (17), 128 หน#า

Swanson, Herbert R.

2003a " Chapter Five: Theology, Ideology, and the Church" in Prelude to irony: The Princeton Theology and the Practice of American Presbyterian Missions in Northern Siam, 1867-1880 - A Dissertation submitted for the degree of Doctor of Philosophy, The Melbourne College of Divinity, Melbourne University - Electronic Version 2012. http://www.herbswanson.com/_get.php?postid=64#edict

2003b "Text of the Edict of Religious Toleration" = "Proclamation of Religious Tolerance for the Laos" = "Appendix I" in Prelude to irony: The Princeton Theology and the Practice of American Presbyterian Missions in Northern Siam, 1867-1880 - A Dissertation submitted for the degree of Doctor of Philosophy, The Melbourne College of Divinity, Melbourne University - Electronic Version 2012. http://www.herbswanson.com/_get.php?postid=67#a1

Terwiel, B.J.

1983 "Bondage and Slavery in Early Nineteenth Century Siam", in A Reid (ed.), Slavery, Bondage and Dependency in Southeast Asia, University of Queensland Press, St Lucia,pp. 118-137.

1991 "The Bowring Treaty: Imperialism and the indigenous perspective", Journal of the Siam Society, vol. 79, part 2, pp. 40-47.

Thongchai Winichakul

1995 Siam Mapped: a history of the geo-body of a nation. Chiang Mai: Silkworm Books, 1995.

2. NEXT MEETING (409TH) - Tuesday, 11 October, 2016, 7:30pm

“THE COMMUNIST PARTY OF THAILAND: HMONG EXPERIENCES AND PERSPECTIVES”

A talk by Ian G. Baird At the Alliance Française, Chiang Mai, opposite EFEO and Wat Chaimongkhon

The Talk: When the now defunct Communist Party of Thailand (CPT) is mentioned in Thailand today, most people immediately think of the students who fled to the forests after political turmoil and unrest that preceded the October 6, 1976 student massacre at Thammasat University in Bangkok. There is much less consideration given to the main group of people in northern Thailand who had already joined the CPT for over ten years by that time: the Hmong living in provinces bordering Laos. Furthermore, there has been little consideration given to the Hmong who did not join the CPT but instead chose to side with the Royal Thai government and army. This presentation will provide background information about the Hmong and the CPT in northern Thailand and suggest some of the main issues and questions that are emerging from research done to date. The Speaker: Dr. Ian G. Baird is an Associate Professor of Geography at the University of Wisconsin-Madison. However, during the 2016-2017 academic year he is on sabbatical leave from UW-Madison and is based in Chiang Mai, where he is affiliated with the Center for Ethnic Studies and Development at Chiang Mai University. Dr. Baird’s research is ongoing, but he has conducted many interviews with Hmong people regarding their experiences between the 1960s and the 1980s, as well as with non-Hmong people with relevant knowledge and experiences related to Hmong involvement in the CPT.

3. NOVEMBER MEETING (410TH) - Tuesday, 8 October, 2016, 7:30pm

“WHAT IS THE USE OF OLD BOOKS” A talk by Graham Jefcoate

At the Alliance Française, Chiang Mai, opposite EFEO and Wat Chaimongkhon

The talk: Collections of rare and historic books are being digitised across the globe on an almost industrial scale. The Google Book project is working with state and university libraries to create a mega-library of our printed heritage. National projects have also digitised large quantities of books, periodicals and newspapers to make them accessible via the Internet. So does this mean we can discard or mothball the huge print collections we keep in our traditional libraries? After all, storing and preserving them is expensive - and the texts are now mostly available on line. In this talk, I shall argue that our printed heritage in physical form is in fact as important now as it ever was. In fact we're only now beginning to understand old books for what they are. The speaker: Graham Jefcoate is the former Head of Early Printed Collections at the British Library, and has led major research libraries in Berlin and in Nijmegen in the Netherlands.

4. List of FUTURE INTG MEETINGS

Tuesday, 11 October, 2016, 7:30 pm at the Alliance Française, Chiang Mai : “The Communist Party of

Thailand: Hmong Experiences and Perspectives”. A Talk by Ian G. Baird. Tuesday, 8 November, 2016, 7:30 pm at the Alliance Française, Chiang Mai : “What is the Use of Old

Books?”. A Talk by Graham Jefcoate.

5. INTG CONTACTS : Convenor - Secretary - Website

1) Convenor : Rebecca Weldon : e-mail : <rebecca.weldon@gmail.com>. Mobile : 087 193 67 67.

2) Secretary : Louis Gabaude : e-mail : <gabaudel@yahoo.com>. Mobile : 087 188 50 99. 3) INTG Website : Clarence Shettlesworth: http://www.intgcm.thehostserver.com

Informal Northern Thai Group (INTG) 31 years of Talks!

_________________________________________________________________________________________________________

The Communist Party of Thailand:

Hmong Experiences

and Perspectives

A Talk by Ian G. Baird

Tuesday, 11 October 2016 7:30 pm

At The Alliance Française - Chiang Mai 138, Charoen Prathet Road - Opposite EFEO

Informal Northern Thai Group (INTG) 31 years of Talks!

_________________________________________________________________________________________________________

WHAT IS THE USE

OF OLD BOOKS?

A Talk by Graham Jefcoate

Tuesday, 8 November 2016, 7:30 pm At The Alliance Française - Chiang Mai 138, Charoen Prathet Road, (Opposite EFEO)