Thailand is no stranger to protests and internal conflict. Despite its status as the only Southeast Asian country to never be colonized by European powers, the nation has experienced waves of political instability and forceful government transitions. In the last century, Thailand has experienced nearly 20 military coups (successful and attempted) and roughly the same amount of constitutions. Ongoing tensions have deep roots in the country’s ideology, nationalism, and widening inequality.
In the past several years, protesters have called for government reform and advocate for more power to be placed in the hands of the people. The protests in 2020 look “… similar to those in 1973, 1976, and 1992 – protests that continued a battle over Thai nationalism that began in 1932” – rather than “… the polarized protests of the past two decades that saw opposing red and yellow shirts throng the streets,” contends an article from Brookings. [1] Indeed, the recent conflict illustrates the struggle over Thai identity (a sense of who the nation really represents) and the impact of the longstanding monarchical establishment. A principal reason for the king’s enduring influence is the construction of a royal nationalist ideology, which has mixed historical myths and Buddhist narratives to win popular acceptance of monarchial rule [2]. This creates a hierarchical structure that utilizes various beliefs or ideologies to generate validity for the existing government. A method that has been used by numerous civilizations, a common example can be found in the divine right of kings doctrine that was used historically in Europe. In Thailand, the system places the king – and by extension, the monarchy – at the core of the nation’s identity. Perceived as natural and fixed, this hierarchy also provides a justification for socioeconomic inequality; according to this ideology, charismatic, peaceful, and wealthy figures are associated with merits accumulated in their past lives, in accordance with a certain interpretation of Buddhist teachings [3]. It contends with how a nation, and its people, identifies itself. As stated by an article from The Diplomat, “ a corollary to the crisis in legitimacy is a contest over who gets to define Thai nationalism and Thai national identity (khwan pen thai): state institutions or Thais themselves?” [4]
| Patriotism and Nationalism: Terms Explained
Patriotism and Nationalism are often confused as containing the same meaning and can thus be used interchangeably. Although similar, they contain several distinguishing characteristics that differentiate the two terms. Patriotism refers to the love and pride an individual feels towards a region and country. In many ways, this provides the individual with a sense of belonging and community, as well as promoting loyalty to the nation. Meanwhile, Nationalism is often considered an extreme form of patriotism and harbors a negative connotation. Nationalism promotes a problematic line of though in the sense that the extreme feelings of loyalty towards a country often becomes feelings of supremacy or isolationist views. Individuals tend to encourage the idea of a “pure” citizen, typically leading to discriminatory behavior. In the United States, for example, researches have pointed to the presence of Christian Nationalism (includes a belief in the formation of a Christian state). Interestingly, the use of nationalism in several of the mentioned articles contains an additional meaning. Not only does the term refer to an extreme sense of pride and loyalty, but also the identity of the citizens and who the nation represents. Thus, the use of nationalism here also refers to the notion of Thai identity. |
Among the questions of Thai identity, conflict persists in Thailand’s deep south – a region comprised of a high Muslim population in a largely Buddhist nation. According to The New Humanitarian, “more than 7,000 people have been killed in the slow-burning conflict in Thailand’s southern provinces, where an insurgency pushing for independence or greater autonomy for the region’s Malay Muslim minority was re-ignited in 2004” [5]. Again the notion of nationalism grips the country as support for both sides continues to divide the area’s communities. “Various insurgent groups have historically targeted Thai Buddhists, including teachers and government workers they see as connected to the state”, while human “rights groups accuse Thai security forces of torture and killings of suspected militants in counter-insurgency operations” [6]. The latter position has also been voiced over claims regarding the alleged mistreatment of prisoners and targeted violence against other minority groups.
| Thailand’s Current Inequality Status
Thailand currently holds a GINI coefficient of 35.0, according to data from 2020 – indicating moderate income inequality. The gaps between the bottom 50% and top 10% have fluctuated since 1990, yet data from the World Inequality Database suggests a slight decrease since 2016. In addition, The World Bank records an upwards trend for Thailand’s GDP per capita since 1990 (includes data up to 2021). Data seems to suggest a moderate rate of economic inequality that is on a slight downward trend, however the current political unrest and Russia-Ukraine War could contribute to an increase in income inequality. Thailand also seems to have a lower gender inequality rate than that of its regional counterparts, ranking 79th out of 170 countries as of 2021, according to Human Development Reports. However, the nation still has a considerable need for improvement as indicated by an opinion article from the Thai Enquirer, an article from The Bangkok Post, a report from Human Rights Watch, and a report from UN Women. More evident is the role of inequality in the previously discussed hierarchical structure and its influence in the current political instability. Moreover, continuing polarization between ideologies, generations, ethnic groups, and other communities could factor into a potential increase in socio-economic inequality. |
Article written by Alexa Rose
Endnotes
[1] Selway, Joel. “Thailand’s National Moment: Protests in a Continuing Battle over Nationalism.” Brookings, 2 Nov. 2020, https://www.brookings.edu/blog/order-from-chaos/2020/11/02/thailands-national-moment-protests-in-a-continuing-battle-over-nationalism/.
[2] Sombatpoonsiri, Janjira. “Two Thailands: Clashing Political Orders and Entrenched Polarization – Political Polarization in South and Southeast Asia: Old Divisions, New Dangers.” Carnegie Endowment for International Peace, 18 Aug. 2020, https://carnegieendowment.org/2020/08/18/two-thailands-clashing-political-orders-and-entrenched-polarization-pub-82438.
[3] Stanley Jeyaraja Tambiah, World Conqueror and World Renouncer: A Study of Buddhism and Polity in Thailand Against a Historical Background (Cambridge, UK: Cambridge University Press, 1976).
[4] Kurzydlowski, Christian. “Thailand’s Protesters Are Battling to Redefine National Identity.” The Diplomat, 2 Nov. 2021, https://thediplomat.com/2021/11/thailands-protesters-are-battling-to-redefine-national-identity/.
[5] Quinley, Caleb. “In Thailand’s Deep South Conflict, a ‘Glimpse of Hope’, but No Momentum to Sustain a COVID-19 Ceasefire.” The New Humanitarian, 1 Apr. 2021, https://www.thenewhumanitarian.org/news/2020/08/03/Thailand-deep-south-conflict-coronavirus-ceasefire.
[6] Quinley, Caleb. “In Thailand’s Deep South Conflict, a ‘Glimpse of Hope’, but No Momentum to Sustain a COVID-19 Ceasefire.” The New Humanitarian, 1 Apr. 2021, https://www.thenewhumanitarian.org/news/2020/08/03/Thailand-deep-south-conflict-coronavirus-ceasefire.
