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Monarchy
The institution of the monarchy in Thailand is in many ways unique, often difficult
for outsiders to fully comprehend. Not only does it have a history going back more
than seven hundred years, but it has also managed to preserve its relevance and
vitality in the contemporary world. Even though the monarchy in its absolute form
ended in 1932, the institution today continues to command deep, universal respect
and serves as a unifying element for the country. This was evident in the unprecedented
outpouring of public pride and affection that greeted such occasions as His Majesty
King Bhumibol Adulyadej’s 60th anniversary
of Accession to the Throne and his 80th
Birthday in 2006 and 2007, respectively, and is also apparent in countless other
ways, big and small.
The love and reverence the Thai people have for their King stem in large part from
the distinctive form the modern monarchy has taken under King Bhumibol’s reign,
one that involves a remarkable degree of personal contact. At the same time, it
is rooted in attitudes that can be traced to the earliest days of Thailand as a
nation and in some of the past rulers who continue to serve as models of kingship.
Background
to a Modern Kingship
Thai concepts of monarchy have their origins in Sukhothai, founded in the early
part of the 13 th century and generally regarded as the first truly independent
Thai kingdom. Here, particularly under the reign of King Ramkhamhaeng the Great
(1275-1317), was born the ideal of a paternalistic ruler alert to the needs of his
people and aware of the fact that his duty was to guide them, a view markedly different
from the divine kingship practiced by the Khmers.
The paternalistic ideal was at times lost during the long Ayutthaya period, when
Khmer influence regarding kingship reappeared and the monarch became a lofty, inaccessible
figure, rarely seen by most citizens. Nevertheless, the four-century era witnessed
the reigns of some remarkable rulers whose achievements were far reaching.
With the founding of the Chakri dynasty in 1782 and the establishment of Bangkok
as the capital, kingship was based primarily on adherence to Buddhist concepts of
virtue. The Bangkok period has produced a succession of unusually able rulers, capable
of meeting a variety of challenges both to the country and to the monarchy itself.
Presently, Thailand is a constitutional monarchy with a democratic form of
government. Since 1932, kings of Thailand have exercised their constitutional legislative
powers through a bicameral National Assembly, which currently comprises a House of Representatives
elected by popular vote and a senate, with one half elected and the other half appointed through the constitutional process. Thai kings exercise executive powers through the cabinet headed
by a prime minister, and judicial powers through the law courts. While not directly
involved in Thailand's political life, the King exerts a strong moral influence
on carefully selected issues.
His Majesty
King Bhumibol Adulyadej: The Working Monarch
King Bhumibol Adulyadej was born in 1927 in Cambridge, Massachusetts, in the United
States, where his father, Prince Mahidol of Songkhla, was studying medicine. After
his father’s death, he lived mostly in Switzerland with his family. He had a relatively
normal youth, displaying notable talents in both music and engineering and becoming
fluent in 3 European languages – English, French and German – as well as being at
ease in different cultures. When his brother died, he became the 9th Chakri king.
Married to Queen Sirikit, King Bhumibol is the father of four grown children.
Like the King, all members of the Royal Family perform duties in the interest and
welfare of the Thai people.
In his Oath of Accession to the Throne, King Bhumibol Adulyadej pledged to “reign
with righteousness for the benefit and happiness of the Siamese people”. In 1955,
the King and Queen made a pioneering trip to the impoverished northeast, then an
impoverished, remote region that had never seen a ruling monarch in person and that
also, with reason, felt neglected by the central government. The response was overwhelming.
The decision to bring the monarchy into direct contact with the provincial population
was perhaps the most important of all those taken by His Majesty. He has become
the most traveled monarch in Thai history, as well as the best informed about a
wide range of rural problems and issues.
To the world, Thailand's face is that of its beloved Monarch, His Majesty King Bhumibol Adulyadej. Admired for his efforts to advance the well-being of the Thai people,
particularly those in rural areas, he has provided inspiration far beyond Thailand's
borders. The more than 3,000 projects he has initiated have caught the attention
of foreign governments and global development experts seeking innovative solutions
to poverty, uneven distribution of income and related social problems. Those contributions
have been recognised in a multitude of honours-including more than 30 international
awards and 20 plus honorary degrees-bestowed upon him for his work. Time Magazine
has also featured him on its covers.
More recently, the US-ASEAN Business Council, Inc. in a resolution from the Executive
Committee recognized His Majesty's constant work to improve the education, health
and welfare of the workers and people of Thailand as well as promote and nurture
ties to governments throughout the world. In addition, the United Nations has honoured
His Majesty with the United Nations Development Programme (UNDP) Human Development
Lifetime Achievement Award 2006 "for his dedication to develop and industriously
uplift the living condition of Thai people all through his 60-year reign".
The award was presented by Mr. Kofi Annan, Secretary-General of the United Nations
during his visit to Thailand on 26 May 2006.
An extraordinarily gifted man in widely varying artistic and cultural fields, his
mission to improve the lives of all his people has taken him to all corners of the
land. For up to eight months each year, His Majesty used to travel to remote areas to discuss face-to-face with his people their needs and, together with them, devise
strategies to resolve their problems and difficulties, often utilizing his personal
funds to finance the projects.
His subjects' loyalty is founded not just on respect for the institution of the
monarchy but on him personally and the many works he has undertaken on their behalf.
In brief, he embodies all that is best in Thai culture and traditions, a symbol of continuity from Siam's storied past, and of its future.
The year 2006 marks the 60th Anniversary of His Majesty's Accession to the Throne,
making him the present world's longest-reigning Monarch. World Monarchs and Royalties
will travel to Bangkok to join with Thais in a grand celebration to pay tribute
to His Majesty's achievements and dedication.
Throughout 2007, the Government and people of Thailand organized year-long
celebrations to commemorate His Majesty the King’s 80 th Birthday Anniversary on 5 December.
The Monarchy
Under Constitutional Democracy
On 25 May 2007, the National Legislative Assembly (NLA), the Prachadipok Institute,
Chulalongkorn University, and Thammasat University coorganised a seminar entitled,
.The Monarchy under Constitutional Democracy,. at the UN Conference Centre in Bangkok.
In addition to honouring H.M. the King and commemorating His 80th Birthday Anniversary,
the seminar aimed to promote appreciation and correct understanding of His Majesty
the King’s role in and contribution towards Thailand’s democracy and development. The seminar was opened by Mr. Meechai Ruchupan, President NLA, and attended by members
of the NLA, representatives from the diplomatic corps, government agencies, NGOs
and academic institutions as well as students and the media. The panellists included,
amongst others, three former Prime Ministers (Mr. Anand Panyarachun, Mr. Chuan Liikpai
and Mr. Banharn Silpa- Archa), Gen. Sonthi Boonyaratglin, Chairman of the Council
of National Security (CNS) as well as academicians and those with
first-hand experiences
in the royal projects. A summary of key points made at the seminar is as follows:
- Currently, 29 countries have monarchies
whose status, roles, powers, and means of exercising their powers vary in accordance
with respective political, social, and cultural backgrounds. Each country and people
also has different perceptions and expectations of their monarch. To look at the
Thai monarchy through the same lenses as with European or other Asian monarchies
would neither by fair, nor provide accurate understanding.
- Thailand’s successive constitutions
contain provisions on the roles and powers of the monarch, which have been crafted
on the basis of the country.s tradition, culture, and beliefs. The monarch has no
political initiatives and, in issuing royal commands, has to do so upon the recommendations
of the National Legislative Assembly and the government which also countersigned
and took responsibility for them.
- The Thai people respect and revere H.M.
the King not because of any provision in the Constitution. They do so, first and
foremost because of the following:
- His deeds and contributions to the country
and the people, can concretely be seen through over 4,500 royal projects implemented
in different parts of the country, which have improved people’s livelihood, earning
him an international recognition as a .Development King.
- His experiences cultivated during the
60-year reign, which has seen 16 constitutions, several elections, 18 coups, more
than 20 Prime Ministers and countless cabinet ministers, as well as from his visits
to all regions of the country to meet with the people, making him in touch with
their problems and concerns.
- As a consequence, while having no political
power, H.M. the King has what one may call “reserved powers”, or moral authority,
which is not written in any law nor derived from the succession right, but is given
to him by the people who respect and revere him for this deeds and experiences.
- As a constitutional monarch, H.M. the
King has been conscious of and has adhered strictly to the principles of the Constitution
and maintains political impartiality. He conscientiously exercises the conventional
prerogatives of a monarch.
- as recognised by western scholars, namely
State power in his name - never interfering in politics but having the well-being
of the Thai people at heart.
- In the
time of crises, the weakness
of Thailand’s political institutions and their failures to resolve the impasse has
led people to look up to the monarchy as an established institution with moral authority
and closely linked with the people throughout the country’s history. In such cases,
H.M. the King maintains his role as a constitutional monarch - not saying who or
what is right or wrong nor addressing the substance of the matter.
- During the Black May crisis in 1992,
H.M. the King summoned the leaders of the two confronting sides to a royal audience
and told them to work together because the people would be the loser, without saying
who was right of wrong. The then PM decided to resign, and the crisis ended.
- The royal audience after the 19 September
intervention was granted on the request by the Leader of the Council of Democratic
Reform to report to H.M. the King on the situation and the reasons for the military’s
decision to undertake intervention.
Sufficiency Economy is a set of tools and principles that
help communities, corporations and governments managing globalization - maximising
its benefits and minimising its costs - by making wise decisions that promote sustainable
development, equity, and resilience against shocks. As such, the Sufficiency Economy
is a much needed ‘survival strategy’ in a world of economic uncertainty and environmental
threats
“Thai Middle Path” is key to fighting poverty,
coping with economic risk and promoting corporate social responsibility.
The philosophy of sufficiency economy has been
developed and advocated for the past three decades by His Majesty King Bhumibol
Adulyadej of Thailand based on H.M..s accumulative experiences in rural development.
After the economic crisis in 1997, His Majesty reiterated and expanded on the philosophy
in numerous remarks during 1997 and 1998. The philosophy stresses the Buddhist principle
of the “middle path” as a guiding principle for people at all levels in pursuing
their livelihood. The philosophy of sufficiency economy includes three elements:
moderation, reasonableness, and self-awareness and requires two conditions for the
philosophy to work: knowledge and virtues.
Thailand’s “Sufficiency Economy” holds the key
for reducing poverty, combating corruption, and buffering the country against financial
crises. Sufficiency Economy and Human Development de-mystifies this economic philosophy
and shows how its practical applications in business, politics, education, farming,
and even everyday conduct have a wide global relevance.
Gaining momentum in Thailand after the 1997 financial
crisis, Sufficiency Economy thinking advocates economic stability over unbridled
growth. It celebrates sustainable development, sound macro-economic policies, and
the equitable sharing of the benefits of economic prosperity.
Thailand Human Development Report
2007: Sufficiency Economy and Human Development, published by the United Nations
Development Programme, is the result of a year-long collaboration between Thai and
international experts, and the contribution of many Thai officials and academics
committed to bringing Sufficiency Economy thinking to a wider audience. The report
was launched on 9 January at Government House in Bangkok and was presided over by
the Prime Minister. The report highlights the stark contrast between Thailand’s
Impressive overall economic and social progress and the many deep-rooted development
challenges that remain. Incomes are highly skewed, many people still live in poverty,
and the provision of essential services differs greatly in quality and quantity
in different areas of the country. At the same time the natural environment is under
great stress and family and community life is strained by migration and urbanization.
Derived from these messages are specific actions
that communities, corporations, civil society and government in Thailand can undertake
now to move Sufficiency Economy forward:
Sufficiency Economy and Human Development
Sufficiency Economy is a set of tools and principles that
help communities, corporations and governments managing globalization - maximising
its benefits and minimising its costs - by making wise decisions that promote sustainable
development, equity, and resilience against shocks. As such, the Sufficiency Economy
is a much needed ‘survival strategy’ in a world of economic uncertainty and environmental
threats
“Thai Middle Path” is key to fighting poverty,
coping with economic risk and promoting corporate social responsibility.
The philosophy of sufficiency economy has been
developed and advocated for the past three decades by His Majesty King Bhumibol
Adulyadej of Thailand based on H.M..s accumulative experiences in rural development.
After the economic crisis in 1997, His Majesty reiterated and expanded on the philosophy
in numerous remarks during 1997 and 1998. The philosophy stresses the Buddhist principle
of the “middle path” as a guiding principle for people at all levels in pursuing
their livelihood. The philosophy of sufficiency economy includes three elements:
moderation, reasonableness, and self-awareness and requires two conditions for the
philosophy to work: knowledge and virtues.
Thailand’s “Sufficiency Economy” holds the key
for reducing poverty, combating corruption, and buffering the country against financial
crises. Sufficiency Economy and Human Development de-mystifies this economic philosophy
and shows how its practical applications in business, politics, education, farming,
and even everyday conduct have a wide global relevance.
Gaining momentum in Thailand after the 1997 financial
crisis, Sufficiency Economy thinking advocates economic stability over unbridled
growth. It celebrates sustainable development, sound macro-economic policies, and
the equitable sharing of the benefits of economic prosperity.
Thailand Human Development Report
2007: Sufficiency Economy and Human Development, published by the United Nations
Development Programme, is the result of a year-long collaboration between Thai and
international experts, and the contribution of many Thai officials and academics
committed to bringing Sufficiency Economy thinking to a wider audience. The report
was launched on 9 January at Government House in Bangkok and was presided over by
the Prime Minister. The report highlights the stark contrast between Thailand’s
Impressive overall economic and social progress and the many deep-rooted development
challenges that remain. Incomes are highly skewed, many people still live in poverty,
and the provision of essential services differs greatly in quality and quantity
in different areas of the country. At the same time the natural environment is under
great stress and family and community life is strained by migration and urbanization.
Derived from these messages are specific actions
that communities, corporations, civil society and government in Thailand can undertake
now to move Sufficiency Economy forward:
1. The Sufficiency Economy is central to alleviating
poverty and reducing the economic vulnerability of the poor. For instance:
- Make the Sufficiency approach central to government
antipoverty policy through schemes to build local capacity for self-reliance production;
- Provide the landless and land-poor people with land
from the extensive reserves of land that is unused;
- Implement the community control over local resources
that was promised in the 1997 Constitution by passing the community forestry bill
and other enabling legislation;
- Ensure development spending is not skewed to certain
provinces with political clout, but is equitably distributed, targeted as areas
of real, and used more creatively.
2. The Sufficiency
Economy is a means towards community empowerment and the strengthening of communities
as foundations of the local economy. For instance:
- Target community development efforts, urban and rural,
towards building capacity for self-help and sustainable economic activities;
- Strengthen community capability to manage finances,
and investigate feasibility of converting village funds into local banks in order
to promote savings;
- Ensure local government bodies provide opportunity
for community participation;
- Facilitate efforts to share learning and best practices
of successful community groups;
- Replace hand-out policies with schemes that strengthen
communities. own capacity to provide for all of their members’ needs;
- Encourage corporations to support community projects
in line with Sufficiency principles as part of corporate social responsibility.
3. The Sufficiency
Economy takes corporate responsibility to a new level by raising the strength of
commitment to practices conducive to long-term profitability in a competitive environment.
For instance:
- Incorporate Sufficiency principles into training for
corporate directors and into the code corporate governance enforced by the Stock
Exchange of Thailand
- Persuade the major business associations to propagate
Sufficiency principles among their members;
- Provide more widespread publicity for businesses of
all sizes that have utilised Sufficiency principles in ways that benefit both business
and society at large;
- Create an advisory service to help corporations align
their social projects with Sufficiency principles.
4. Sufficiency principles are vital for improving standards
of governance in public administration. For instance:
- Find ways to immunise the institutions that monitor
corruption and malfeasance in public services from political contamination and influence;
- Integrate Sufficiency principles into the Public Administration
Plan, including key performance indicators used for the evaluation of government
departments and personnel;
- Create a framework based on sufficiency principles
for monitoring decision-making and implementation in public sector projects;
- Reform the Freedom of Information Act so that it truly
serves its objective of ensuring that people have access to information.
5. The Sufficiency Economy can guide macro-economic policy
making to immunise a country against shocks and to plan strategies for more equitable
and sustainable growth. For instance:
- Ensure implementation of Thailand.s Tenth Plan fulfilling
its commitment to the Sufficiency Economy, and meeting the aspirations of all who
contribute to the drafting;
- Initiate policies to reverse the decline in the domestic
savings rate so that the economy is more self-reliant for capital, and households
are better prepared for the future;
- Pursue a more consistent energy policy focused on
greater self-reliance by accelerating research on substitute fuels and finding more
economies in energy usage;
- Further develop the deservedly popular universal health
scheme using Sufficiency principles to ensure it is efficient and sustainable.
6. Sufficiency thinking demands a transformation of human
values, a “revolution in the mindset”, necessary for the advancement of human development.
For instance:
- Upgrade the quality of education, including both content
and pedagogical methods, to fulfill the key preconditions of knowledge and integrity
for successful operation of the Sufficiency Economy;
- Expand the application of Sufficiency principles in
the management and administration of schools;
- Provide more support for non-formal education which
responds to the needs of communities for life-long learning;
- Explore ways to promote Sufficiency thinking within
the mass media including more airtime for programming with social content and public
participation;
- Provide social recognition for people in communities,
business, public service, and other sectors who act as leaders or role models of
the Sufficiency Economy.
- “We believe that Sufficiency Economy principles are
applicable around the world, especially for rapidly developing countries that are
experiencing some of the same pressures as Thailand,” said Joana Merlin-Scholtes,
UNDP Resident Representative and UN Resident Coordinator in Thailand.
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