Anti-democrat promotes “reform”

15 10 2014

What do you get when anti-democrats shout about reform? Pretty much what would be expected. You get all kinds of proposals that limit democracy and deliver power to unelected elites.

At Khaosod it is reported that the verbose and arrogant royalist ideologue Chai-Anan Samudavanija has blabbed about the anti-democrat desires on “reform.” We concentrate on that report. Bangkok Pundit has also blogged on these comments as reported in The Nation.

Chai-Anan wants just 77 MPs. In the parliament that the illegal military junta threw out, there were 500.

Chai-Anan’s thinking, if that is what it is called, is “to limit the influence of political parties.” He claims: “If there are many MPs, there’s more chance of corruption…”.

Given that there would only be one MP for each province, with vast disparities in the “representation” this would provide, Chai-Anan’s claim that there would be more local oversight of the MP election process seems bizarre. The idea that it would “decrease the influence of political parties” is closer to the mark.

Harking back to the era of Prem Tinsulanonda’s unelected premiership, which Chai-Anan helped bring to an end, he suggested that parliament should not have the “power to elect a Prime Minister,” claiming that this would reduce “conflict of interests.” He didn’t specify “who would have the authority to name a Prime Minister,” but Chai-Anan’s preference would be for the great and good – a.k.a. the network monarchy – to select a “moral” person.

He says that “correct democratic governance needs to have quality people…. Therefore, the solution is to create quality people who are not easily fooled, who value rights more than money, who do not easily believe in rumours or blindly follow their leaders.”

Kahosod rightly points out:

Chai-anad is considered a prominent thinker in Thailand’s Yellowshirt faction, which consists mostly of urban conservatives who view rural pro-Thaksin voters as “uneducated” country folk whose votes have been purchased by politicians.

As has been the case for decades royalists like Chai-Anan, who once touted themselves as “liberals,” are now promoting ideas that are in line with 1950s conceptions of “Thai-style democracy.”

To understand the position of Chai-Anan in the development of ideas about “Thai governance,” some academics have produced accounts worth considering. On the failures of this “liberalism,” Michael Connors is useful. Also see his article in Journal of Contemporary Asia, available for free download. On Thai-style democracy and its genesis in royalist and military dictatorship, click this link for a PDF of a chapter by Kevin Hewison and Kengkij Kitirianglarp.

PPT reckons that Thai-style democracy is the model for an anti-liberal, anti-democratic politics that the military dictatorship wants its puppet National Reform Council to adopt.





Thai-style anti-democracy

16 08 2014

A few days ago, Pravit Rojanaphruk at The Nation had a story on The Leader, General Prayuth Chan-ocha, and his speech last Saturday where he twice mentioned that “the country needs is ‘Thai-style democracy’.” Pravit rightly asks: What is Thai-style democracy? He begins by observing:

While Prayuth did not elaborate on the differences between Thai-style democracy and the so-called Western democracies, the fact that he used the words “Thai-style democracy”, and even added at one point that Asean needed its own form of democracy, has led some to suspect that what he meant was a new form of limited democracy and Asian values.

Naturally, by the use of the term “Thai-style democracy,” it will necessarily “deviate from what we expect from Western democracies.” Pravit argues that this Thai version of “democracy” is “about making semi-dictatorship seem more natural and palatable to Thais and the world.” What seems to be “Thai” about it is limited to the fact that it is a military dictatorship that is using the term to describe the deviation.

Pravit notes that “[c]alling it ‘Thai’ makes Thai-style democracy sound more natural and suitable for us…”. He wonders if Thai-style democracy is just another term for “semi-dictatorship.” He might have asked if it is just “Thai-style dictatorship.”

Academically, there have been attempts to delineate what “Thai-style democracy” is and why it was “invented.” [Some of the following links open and download PDFs] There’s this study after the 2006 coup, which PPT finds less than convincing, and Andrew Walker’s response to it. Federico Ferrara had it on the way out. Michael Connors had a discussion of it linked to ideology. Kevin Hewison and Kengkij Kitirianglarp spent time analyzing the concept of Thai-Style Democracy and wrote of its use by royalists.

In the end, Thai-style democracy is revealed as no democracy at all.

We think all of these are worth a read as they say quite a lot about the military dictatorship’s political direction.





Arresting and threatening for the monarchy

8 06 2014

For a while, Thailand’s military dictatorship pretended that it was something else. Junta leader General Prayuth Chan-ocha pretended that he was “forced” into his illegal seizure of state power by “violence,” both real and pending. For a couple of days, as the military thugs called in political leaders from all sides, they pretended to be “even-handed,” just trying to “solve” the country’s “political problems.”

Naturally enough, PPT found such political games hard to swallow, but there was some media credibility given to these unlikely claims from the despots in green. Yet where were the detentions of the old men like Prasong Soonsiri who has been planning, boosting and supporting every single anti-government street protest since the People’s Alliance for Democracy was formed?

The real target was and remains the leadership of the red shirt movement, activists and intellectuals the military bosses believe support them, and everyone associated with allegedly anti-monarchy movements. That latter category apparently includes anyone who may have even given a little thought to reforming the draconian lese majeste law.

We now have a better idea of the methods and manner of the interrogations and pressures exerted on those called in.

At Khaosod, we are told of the military detention of Chiang Mai academic Kengkij Kitirianglarp. Surrounded “by a dozen security officers who were interrogating him,” he was pressured to provide information with what looks to PPT to be a clear intent to map an anti-monarchy movement, perhaps adding to their earlier manufacture of just such a chart.Kengkij

The academic stated that “he suspected the NCPO [the junta] summoned him and the 14 others … because they were considered potential violators of Thailand’s strict lese majeste laws.” He added:

Some officers actually told me they wanted to establish links we had with people who produced content [violating lese majeste]…. I believe they will summon the people who allegedly produced those materials in future announcements.

His interrogation “started with an army officer taking a survey of Mr. Kengkit’s opinions on the monarchy, lese majeste laws, former Prime Minister Thaksin Shinawatra and his political clan, and the military takeover on 22 May.”

A useful story at the Wall Street Journal examines the junta’s “stepping up their self-appointed role as guardians of the country’s revered [sic.] monarchy following last month’s coup d’état by threatening to try anyone who breaks the strict laws on criticizing the royal family in a military court.”

This is said to be “aimed at boosting the generals’ legitimacy” following the putsch.

David Streckfuss is cited, arguing that the junta “is trying to build a case that there are widespread violations of lèse majestè, part of what it might argue is an antimonarchy movement.” That’s true, but it is also a case that has been central to each of the anti-Thaksin Shinawatra movement since 2005. In other words, the military is doing the work of the movements that prompted Thailand’s second monarchist coup in 8 years.

Junta spokesman Yongyuth Mayalarp is quoted in the article as saying that “stamping out illegal discussion of the monarchy” is a way to “get the country in good order and move forward.” In the way of all fascist regimes, creating “order” requires division.

The junta says it “is responding to public demand that it defend the monarchy from criticism.” He means the demand from right-wing anti-democrats.

The junta makes claims that is “uncovering a series of what it calls lèse majestè rings, where suspects allegedly gathered to view banned DVDs and other material.”

Thanapol Eawsakul, who was questioned and released by the junta, makes the obvious point that “the army appeared unusually interested in anyone discussing the monarchy’s role in the country.”

The reasons for this extremist military monarchism are several. For one thing, even if there wasn’t a succession crisis, and the evidence for it necessarily remained pretty thin given palace secrecy, it is now clear that a determined few have managed to create (at the very least) an impression that there is a real crisis. That impression itself poses a very real challenge to the monarchy. Related, Wikileaks cables showed that there really was a lot of palace political scheming and plotting and offered an account that both reinforced rumors and provided some evidence for the view that there is a succession problem.

A second reason relates to perception that the palace was deeply involved with the planning and instigation of the 2006 coup. The palace intervened to overthrow of an elected government apparently believing that it was a government rejected by the public and made the political (mis)calculation that its intervention would be welcomed.

A third reason is the known efforts by the palace, and associated with Privy Council President Prem Tinsulanonda, to manipulate the military. Since he stepped down from the prime ministership in 1988, Prem has sought to manage every single promotion in the officer corps in a manner that maintained and strengthened the attachment of the top brass to the palace and king. Generally, that manipulation has produced a royalist military leadership that refuses to acknowledge the possibility of civilian control under elected governments.

A fourth reason is that the elite that has long managed and controlled Thailand  rightly considers that its economic power is constructed and maintained by a social and political structure that has two keystones, the military and the monarchy.

We could go on, but the point is clear: for a variety of reasons, the ideological core of the coup and its junta is the monarchy. This fact suggests that the monarchy and the system it represents – the old order – can only be maintained through massive repression, the control of the state’s coercive arms, and extensive censorship.

 





More on the dictatorship’s repression

3 06 2014

The junta’s repression is expanding far and wide across Thai society. Over the weekend there have been a plethora of stories, posts and pleas about this. PPT tries to collect some of them below:

More people called in: The Asian Human Rights Commission has again condemned the coup, expressing concern over additional summons to report, and calls on the junta to cease its campaign of fear. The junta has demanded that 38 more persons report to the Army. According to the AHRC , the:

list includes a number of human rights defenders, activists, academics, and journalists. Jittra Kotchadet is a long-time labour rights activist and human rights defender. Tewarit Maneechay is a human rights defender and journalist for the independent media site Prachatai. Suthachai Yimprasert, a historian at Chulalongkorn University, and Kengkij Kitirianglarp, a political scientist at Chiang Mai University, are two academics who have consistently acted in support of human rights. Pranee Danwattananusorn is the wife of Surachai Danwattananusorn, a former [lese majeste] political prisoner, and she has worked to support and defend the rights of political prisoners and human rights defenders. Karom Phonpornklang is a lawyer who has defended numerous political prisoners.

Prachatai notes that its “journalist Tewarit Maneechay is included. Before joining Thai-language Prachatai in 2012, Tewarit was very active as a political activist and labour unionist at Try Arm.”

Of course, the latter is also associated with Jitra. And Jitra has given support to those accused of lese majeste.

3 fingersArrests at anti-coup protests: Prachatai reports that at least four persons were arrested “on Sunday at the anti-coup protests which were met by a large number of army and police forces around Bangkok.”  In other reports, police and undercover agents arrest an old woman for protesting. One of those arresting her wears fake press credentials. Another video showed military officers wearing red crosses arresting protesters.

Red shirts: The Financial Times had a useful report a couple of days ago on what’s happening upcountry. It says red shirts are “lying low for now,”  and writes of frustration and “stifled anger”: “We can’t fight the army with guns. But we can fight them with elections.” It reports that: “Red shirt leaders have been raided, rounded up and ‘re-educated’ by the military, sparking dismay among supporters…”.

Monarchical repression: Of course, the monarchy is a staple of military propaganda, and the current dictators think it will work again. In addition to lese majeste repression, they pour out the usual drivel that marks these cock-eyed efforts. As the dutiful state news agency reports, in the Northeast, “police will hold seminars on the importance for all Thais to show their loyalty and love for the King of Thailand, and to follow in the footsteps of His Majesty’s philosophy of Sufficiency Economy.” These fools don’t know it is 2014 and not 2006 or 1966.

These dolts will “hold seminars for the province’s local high school students to promote the importance of the Thai monarchy” and bore them to tears, but the message is: don’t fool with the royalist dictatorship. Participants will have to “be shown the great importance of Thailand’s monarch and the contribution [the king]… has done for the country.”

The seminars suggest that there is a need for the royalist dummies and cult of personality promoters “to instill into students the sense of love for their own monarch, and the responsibility each person has toward the society as a whole.” How very North Korean!

Happiness propaganda and instilling fear: Khaosod reports that, like good fascists everywhere, the junta is blathering about an effort to “return happiness.” The military dictators are  “organizing road cleanups, army-band concerts, and free haircuts for the people.” If they could get the troops off the trains and the protesters off the streets, they could probably get the trains running on time too.

But this “happiness” is enmeshed in a reign of fear, with protesters being hauled off and into a silence that is meant to instil fear in all those who think of opposing the dictatorship.

More of this nonsense, with a statist Buddhist bent, is also reported at The Nation, as if anyone believes that such Cold War propaganda is going to win the coup. The repression might be nastier this time, but the propaganda is decidedly 2006-8, the last time the dinosaur dictators grabbed power.





Support for Nitirat’s lese majeste reform proposal

19 01 2012

PPT missed this report a couple of days ago, and we post it now because it is significant.

At Matichon, it is reported that a list of significant academics, writers, lawyers and intellectuals in Thailand have supported Nitirat’s call for a review of the lese majeste law. Significantly, and like an earlier international academic call for the law’s reform, it has 112 signatories. Each signatory was listed in a Nitirat pamphlet.

The names include many very well-respected and senior intellectuals. The lead signatories are Charnvit Kasetsiri, Pasuk Phongpaichit and Nidhi Eowsriwong, each of them well-known and respected in Thailand and internationally. Other respected signatories include: Thongchai Winichakul, Thak Chaloemtiarnana, Suchit Wongthes, Seksan Prasertkul, Tanet Charoenmuang, Kasian Tejapira and Kengkij Kitirianglarp.





Further updated: A disaster plan

21 10 2011

Perhaps related to PPT’s previous post, it is now reported in The Nation that:

Prime Minister Yingluck Shinawatra on Friday issued a disaster warning for Bangkok, consolidating power for flood control and drainage.

Yingluck invoked the 2007 Disaster Prevention and Mitigation Act to oversee flood control in lieu of declaring a state of emergency.

Under her instructions, the topmost priority for flood control is to speed up the drainage of run-off into the sea via East Bangkok.

The government is to coordinate with the Bangkok Metropolitan Administration to operate all sluice gates in the capital in order to rein in the water flow.

The armed forces would be in charge of maintaining and defending the royal-initiated dykes and levees. The military would also be responsible for protecting key installations, including the Grand Palace, Siriraj Hospital, the tap water system, Suvarnabhumi and Don Mueang airports.

The Transport Ministry would take charge of ensuring road traffic in the capital. Relevant agencies would map out plans for evacuation and setting up shelters.

The Bangkok Post’s account of the declaration is here.

The role of the military is highlighted by PPT to give the gist of how things royal skew even disaster operations. While on the military, it is interesting to note that Army boss Prayuth Chan-ocha is reported as saying: “Some 40,000 troops have been deployed to help flood victims but the number of troops was still inadequate to help flood victims in all areas.” A couple of days ago we saw a 20,000 figure and thought this a misprint or a mistake by a reporter. Wasn’t it Prayuth who, just a week ago, was reported to have claimed that:

“There are not enough soldiers. People must help. If you need help from soldiers, please tell the government to increase the number of soldiers,” Gen Prayuth said. He said there were only 250,000 soldiers in Thailand, but actually the country needed 450,000 soldiers to fullfil all its tasks.

Is he really saying that he can only mobilize 40,000 out of 250,000? Is Prayuth holding back or is there something missing in the equation? Are we misreading this and other troops are deployed on other flood-related activities?

Different sources have different accounts of the size of the Army and the armed forces. Total active (305,860) and reserve forces for the whole Thai armed services is about 550,000 according to Wikipedia and GlobalFirePower.com.

Update 1: Pravit Rojanaphruk has a story at Prachatai that seems to link to PPT’s comments on the Army. Essentially, the story is that a red shirt radio station has raised the question of whether the Army is using the floods to undermine the Yingluck government. Pravit cites two political scientists as refuting the claim. Sirote Klampaiboon, a Mahidol University political scientist, says: “It makes no sense…”.  He claimed that

such theories- including one held by yellow shirts that the government intentionally neglected the alleged advice of His Majesty the King to allow water from dams to be released much earlier – are simply not plausible. The academic said people must accept that the amount of rainfall this year was unprecedented. Even though he feels the government isn’t doing a good job at protecting some areas from the flood, the theories should still be regarded as “cheap conspiracies.”

Oddly, he doesn’t say why they are implausible. Accepting there is a lot of rain does not make either claim implausible. Also cited is:

Kasetsart University red-shirt political scientist Kenkij Kitirianglarp … saying it’s most unlikely that anyone, be it the Army or the government, would want to see such damage incurred on the Kingdom. Kenkij said the blame game should stop as it is clear Thailand lacked an integrated system to deal with flooding and that’s not a problem of just this administration.

Kengkij is right on the latter and this kind of points at the flaws in the the yellow shirt claim. But what of the claim that no one would want to inflict so much damage on Thailand for political purpose? Frankly, after the events of recent years, we find that claim barely plausible. PPT thinks we are still at square one on this issue.

Readers might find this series of flood pictures of interest.

Update 2: On the Army, there is further information available in this Bangkok Post story. This report has 40,000 soldiers in Bangkok. The report also states: “Meanwhile, the army has been working to prevent flooding at Chitralada Palace and Prime Minister Yingluck Shinawatra has ordered the Defence Ministry to provide 24-hour protection for important sites, Defence Minister Yutthasak Sasiprapa said. He was speaking after a meeting of the Flood Relief Operations Command at Don Mueang airport yesterday. Gen Yutthasak said these places include the palaces, Government House, parliament and all power plants.”





Review of “Saying the Unsayable” on the monarchy

13 12 2010

The Bangkok Post has a review of Saying the Unsayable: Monarchy and democracy in Thailand, edited by Soren Ivarsson and Lotte Isager (Nias Press, 278 pp, 795 baht ISBN 978-87-7694-072-0). It is reviewed by Chris Baker:

Half way through this book, one of the contributors asks, “Is Thailand primarily a democracy protected by a constitution that guarantees rights, or is primarily a monarchy with authoritarian structures that prevent democratisation?” Not so long ago, such a question was unimaginable. The standard formula is that Thailand is a constitutional monarchy, a parliamentary democracy with the King as head of state. But ever since the People’s Alliance for Democracy swathed themselves in yellow and announced “We fight for the king”, cracks have appeared in that formula. The mantra that the monarchy is “above politics” has never made much sense since monarchy is nothing if not a political institution. The claim that monarchy is beyond discussion or debate falters because the institution is too important to ignore. As Thailand’s economy has become so rapidly and drastically globalised, more and more outsiders want to understand the country’s key institutions because it matters to their business profits and personal lives. In academic writing on Thai politics, monarchy is now the prime focus of attention.

The eleven contributors to this book of essays include seven foreigners and four Thais. Two of the Thais have elected to use a nom de plume. Yet this is a careful book which has nothing personal or strident, no whiff of revolt. The nine essays and the deft summary in the introduction present analyses of the meaning of the Thai monarchy in the present and the recent past. Although this book claims its subject is “the Thai monarchy”, in fact it’s focus is rather narrower. The words “queen”, “prince” “princess”, “crown” and “succession” do not appear in the index. Only two of the essays stray into history. This book is a study of one reign.

The first section focuses on the current image of the monarchy, and the contrast between the two essays highlights how complex the topic is. Peter Jackson argues that the monarch is seen as magical and semi-divine. The palace entourage have promoted an old idea that the monarch is a sammuti devaraja, a “virtual god-king”, not an actual god-king but capable of being imagined as one. Yet, Jackson argues, over the course of the reign the word “virtual” in this formula has tended to fade. The adulation of the monarch is one of many cults promising prosperity and security which have flourished all over the world in the context of globalisation and its insecurities. People started to worship the Fifth King as an ancestor spirit capable of granting prosperity, and the Ninth has become associated with the cult.

By contrast, Sarun Krittikarn argues that the distinguishing feature of the present reign is the accessibility and evident humanity of the royals. Rather than being cloaked in mystery and ritual, they appear every day on television doing very human things. From this inspection, “it is obvious that the family has gradually adopted middle-class values and lifestyles”. The people gaze at them constantly, and the monarch gazes back from pictures, banners, statues and banners which seem to be everywhere. He watches over his subjects constantly. “Under his gaze, we are turned into a child in need of security.” Of course, the sheer multiplication of images runs the risk that the image overwhelms the reality behind it. Moreover, Sarun suggests, while the royal image is supposed to serve as the focus of nationalist loyalty, viewing the image has rather become a form of entertainment which arouses feelings of comfort.

In the official version of history, King Prajadhipok welcomed the transition from absolutism to democracy, thus ensuring that democracy and monarchy could comfortably coexist, and earning for himself the title as “father of Thai democracy”. Two essays attack this history head-on. Nattapoll Chaiching marshals all the evidence showing that Prajadhipok fought bitterly to reverse the 1932 revolution, and that after his abdication committed royalists took up the same cause until they succeeded with Field-Marshal Sarit’s coup in 1957. Kevin Hewison and Kengkij Kitirianglarp take up the story from there, tracing the idea of “Thai-style democracy” from Sarit to the present. Since 1932, royalists had argued that the Thai people were not ready for democracy or not suited to it at all. Sarit claimed that strong leaders who responded to popular needs were a better form of “democracy” than that contrived by elections. Kukrit Pramoj imagined that there was a virtual bond between king and subjects which meant that kingship was a perfect form of representation, somehow “natural” for Thailand, and indispensable for peace and prosperity. Since then “Thai-style democracy” in which the monarch acts as a moral balance against wicked politicians has been a cornerstone of royalist thinking. Hewison and Kengkij argue that Thaksin was found so frightful because he was beginning to show that democracy could work, an elected leader could deliver prosperity to the people and be rewarded with unprecedented popularity.

The 2006 coup hangs heavily over the book. Almost every essay refers to it. David Streckfuss notes the epidemic of lese-majesty cases since the coup. He draws a comparison with the last epidemic of comparable scale – in Germany in the late nineteenth century. In one six-year period, 248 people were convicted. Yet the result was only to make more people more defiant. Eventually in 1904, the Emperor himself told the judiciary to desist, and issued pardons to those still undergoing punishment.

The last two essays focus on the sufficiency economy. Soren Ivarsson and Lotte Isager put the idea in the context of a worldwide enthusiasm for “etho-politics”, theories in which greater self-discipline by the individual does away with the need for such a great political superstructure. The ideal is a community which can exist without conflict. But in truth, they argue, this is always a dream. Andrew Walker adds that the image of a self-sufficient local rural economy may never have existed in Thailand and is certainly far removed from present-day realities. One large portion of the rural population does not have enough land or other assets to be sufficient, and survives by migrating away from the village in search of work. Another large portion finds that the best way to deal with the risks and insecurities of small-scale agriculture is to invest more, play the market, and diversify risks rather than retreating into a shell of sufficiency.

As the editors note in the Introduction, a monarchy like any other institution is constantly being made and remade. The immense changes over the present reign make that abundantly clear. This book is a valuable contribution to a growing literature that helps to make this institution and its complex dynamics more understandable.





Social movements and politics

29 11 2009

Over the past couple of months there have been 2/3 papers published that review the role of social movements in Thai politics in recent years. The papers are by Giles Ji Ungpakorn and by Kengkij Kitirianglarp/เก่งกิจ กิติเรียงลาภ & Kevin Hewison. The last named authors published a paper in English and a revised version in the Thai journal Fah Diew Kan/ฟ้าเดียวกัน.

Thinking that some readers might be interested, PPT has now posted these for download to our General political background page (scroll down to the bottom of the page).








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