Chronik Thailands

กาลานุกรมสยามประเทศไทย

von

Alois Payer

Chronik B. E. 2471 / 1928-04 - 1929-03 (Rama VII.)

Zitierweise / cite as:

Payer, Alois <1944 - >: Chronik Thailands = กาลานุกรมสยามประเทศไทย. -- Chronik B. E. 2471 / 1928-04 - 1929-03 (Rama VII.). -- Fassung vom 2016-12-17. -- URL: http://www.payer.de/thailandchronik/chronik1928-29.htm   

Erstmals publiziert: 2013-10-15

Überarbeitungen: 2016-12-17  [Ergänzungen] ; 2016-04-28  [Ergänzungen] ; 2016-02-23  [Ergänzungen] ; 2016-01-02  [Ergänzungen] ; 2015-11-03 [Ergänzungen] ; 2015-09-10 [Ergänzungen] ; 2015-09-02 [Ergänzungen] ; 2015-08-20 [Ergänzungen] ; 2015-06-25 [Ergänzungen] ; 2015-03-04 [Ergänzungen] ;  2015-02-27 [Ergänzungen] ;  2014-11-26 [Ergänzungen] ; 2014-10-10 [Ergänzungen] ; 2014-09-05 [Ergänzungen] ; 2014-08-11 [Ergänzungen] ; 2014-04-15 [Ergänzungen] ; 2014-03-26 [Ergänzungen] ; 2014-03-02 [Ergänzungen] ; 2014-02-22 [Ergänzungen] ; 2014-01-01 [Ergänzungen] ; 2013-12-06 [Ergänzungen] ; 2013-11-28 [Ergänzungen] ; 2013-11-17 [Ergänzungen] ; 2013-10-27 [Ergänzungen]

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Dieser Text ist Teil der Abteilung Thailand von Tüpfli's Global Village Library

ช้างตายทั้งตัวเอาใบบัวปิดไม่มิด

Vorsicht bei den Statistikdiagrammen! Bei thailändischen Statistiken muss man mit allen Fehlerquellen rechnen, die in folgendem Werk beschrieben sind: Morgenstern, Oskar <1902 - 1977>: On the accuracy of economic observations. -- 2. ed. -- Princeton : Princeton Univ. Press, 1963. -- 322 S. ; 20 cm. Die Statistikdiagramme geben also meistens eher qualitative als korrekte quantitative Beziehungen wieder.

2471 / 1928-04 - 1929-03 undatiert

1928

Prinz Mahidol Adulyadej, Fürst von Songkhla (สมเด็จฯ เจ้าฟ้ามหิดลอดุลยเดช กรมหลวงสงขลานครินทร, 1892 - 1929) der Vater von Rama VIII. und Rama IX., weilt mit seiner Familie für kurze Zeit in Lausanne (Schweiz). Seiner Gattin, Prinzessinmutter Srinagarindra (ศรีนครินทร์), geborene Sangwal Talapat (สังวาลย์ ตะละภัฏ; 1900 – 1995) gefällt Lausanne sehr, sodass sie sich mit ihren drei Kindern 1933 hier niederlässt.

Abb.: Lage von Lausanne
[Bildquelle: CIA. -- Public domain]

1928

Rama VII über Arbeiterrechte:

"It is not yet necessary to establish things like a ‘minimum wage’ or an ‘eight hours day’, but there should be an act insuring the safety of workers." [Übersetzung: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 98]

1928

Rama VII. zum Bericht der Stadtplanungskommission für Bangkok:

"When it’s necessary to predict the future like that, it seems we must give up the idea of ‘town-planning’, because we can’t foresee our 'political development’ with certainty, since our country lacks a ‘stable social fabric’, or firm ‘political institutions’. Things are still changing very rapidly, so that we cannot make predictions even 10 years ahead." [Übersetzung: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 100]

1928

Rama in einer Rede beim Besuch chinesischer Schulen in Bangkok:

"The Siamese and Chinese have lived amicably together for generations. I do not wish for anything better than that they should continue to live thus harmoniously for all time. ... In your schools, you teach your students to love their motherland, that is, China; that is natural and quite right. But apart from teaching them to love China, I trust that you will also teach them to love Siam; for you who live in this country have received good treatment from the Government, and are given rights equal to the Siamese themselves." [Zitiert in: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 303, Anm. 9]

1928/1929

Anzahl der Schulen und Anteil der Tempelschulen (โรงเรียนวัด)

Abb.: Anzahl der Schulen und Anteil der Tempelschulen (โรงเรียนวัด) 1928/29
[Datenquelle: Siam : general and medical features / by the Executive Committee of the 8th Congress of Far Eastern Association of Tropical Medicine. -- Bangkok : Bangkok Times, 1930. -- S. 180.]

1928

Co-operative Societies Act

1928/1929

Statistik des McCormick Hospital (โรงพยาบาลแมคคอร์มิค), Chiang Mai ( เชียงใหม่):

• Medizinisches Personal:
  • 5 Amerikaner: 4 Ärzte, ein Diätassistent
  • 3 Siamesen
• Patienten:
  • 1187 stationär
  • 6175 ambulant
• Operationen
  • 284 unter Vollnarkose
  • 311 unter örtlicher Betäubung
• Häufigste Krankheiten:
  1. Malaria

  2. Amöbenruhr (Amöbiasis)

Abb.: Röntgenbild bei Amöbiasis
[Bildquelle: CDC/ Dr. Mae Melvin; Dr. E. West of Mobile, AL (Public Health Image Library (PHIL)). -- Public domain]
 

• Häufigste Operationen
  1. Harnsteine
  2. Blinddarmentzündung (Appendicitis)

Abb.: Röntgenaufnahme eines Harnsteins in der Blase
[Bildquelle: Nevit Dilmen / Wikimedia. -- GNU FDLicense]

Abb.: Entzündeter Blinddarm eines 10jährigen Buben
[Bildquelle: Ed Uthman. -- https://www.flickr.com/photos/78147607@N00/384615215. -- Zugriff am 2014-08-11. --  Creative Commons Lizenz (Namensnennung)]

• Die meisten Patienten haben Darmparasiten, bis zu 5 verschiedene Arten.
  • Besonders Kinder haben sehr oft Spulwürmer (Ascaris)
  • Befall mit Hakenwürmern (Ancylostomatidae) ist selten und meist leicht

Abb.: Lebenszyklus der Spulwürmer (Ascaris)
[Bildquelle: CDC / Wikimedia. -- Public domain]

1928

Der Hainanese (海南人) Luan Vongvanij (ล้วน ว่องวานิช = Huang Youluan/黃有鸞, 1891 - 1964) übernimmt das British Dispensary (ห้างขายยาอังกฤษ - ตรางู) in Bangkok und baut sie zum Vertrieb vieler westlicher Kosmetikfirmen aus.

Abb.: ®Trademark

Abb.: British Dispensary, Bangkok

1928

Rama VII. erfährt aus der Zeitung, dass die Crédit foncier de l'Indochine eine Zweigstelle in Siam eröffnen will. Der König schreibt dazu an Prinz Purachatra (พระเจ้าบรมวงศ์เธอ พระองค์เจ้าบุรฉัตรไชยากร กรมพระกำแพงเพ็ชรอัครโยธิน, 1881 - 1936):

""The Ministry of Commerce and Communications and the Ministry of Foreign Affairs say that they did not consider this an important matter, and hence did not submit a report to His Majesty. His Majesty thinks that this is a matter of the highest importance, because it is a matter in which foreigners get a great advantage in that since we wanted to revise the treaties we had to give them the right to own land. Some people might think that having ‘extra-territoriality’ as before and not giving Westerners the right to own land would be better than the present situation, for if all the land is taken over by foreigners how can this still be the Land of the Thai? Admittedly this is an ‘exaggeration’, but we should be careful that not too much land falls into the hands of foreigners. Otherwise, what will become of our grandchildren? At present the Thai cannot compete with foreign capital. If we are not careful all the good land will be taken over by foreigners...." The king added that to point to ‘reciprocity’ was meaningless, for the right to own land in other countries was of no use to the Thai except for prestige purposes, and he ordered that henceforth any matter involving foreigners and land be brought to his attention immediately." [Quelle: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 97f.]

1928

Narin Phasit (นรินทร์ ภาษิด, 1874 - 1950) lässt seine beiden Töchter Töchter, Sara und Chongdi, soqwie weitere sechs junge Frauen von einem nicht genannten buddhistischen Abt zu Novizinnen (sāmaṇerī / สามเณรี) ordinieren. Die obersten staatlichen und religiösen Behörden verbieten umgehend die Ordination von Frauen zu Nonnen (bhikkhunī / ภิกฺขุณี) oder Novizinnen. Narin erklärt sein eigenes Haus zum Wat Nariwong (วัตร์นารีวงศ์). Achan At, ein einfacher Mönch, wird verdächtigt, die Ordination vorgenommen zu haben, und wird deswegen aus dem Orden ausgestoßen.

Die Vorgänge stellt Narin dar in:

นรินทร์ ภาษิด [Narin Phasit] <1874 - 1950>: แถลงการณ์เรื่องสามเณรี วัตร์นารีวงศ์. -- 1928. -- "Statement regarding the Samaneri of Nariwong Temple" (Peter Koret). -- 212 S. : Ill. -- Reprint: กรุงเทพมหานคร : สมาคมมิตรภาพญี่ปุ่น-ไทย, 2544 [= 2001]

"Once I had developed a faith in the Buddhist religion, I took a good look at practicing Buddhists, including monks in our present day and age. I quickly realized that precious few of them were either straight in their observance or confident in their following of the teachings of the Buddha. I figured that I would test the knowledge and ability of those who declared themselves to be believers of the Buddhist religion and see exactly how much they actually knew. I therefore composed questions concerning both the dharma and worldly affairs to send out to the general public, from the Supreme Patriarch on downwards But how sad it all proved to be. Of all the people who declared themselves knowledgable in the ways of the world and the dharma, there were none, with the exception of a single woman, who answered my questions in a way that even remotely satisfied me." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 18. -- Fair use]

"I do not see that these books are of any possible use whatsoever and do not wish to keep them. Return them to the sender. Whatever the sender of these books is to do in the future, he should bear in mind that he must take full responsibility for his actions. King Prajadhipok’s response to receiving a packet of Narins autobiographies by post The content contained in my autobiographies is of the greatest possible benefit although it is hard for anyone to see and appreciate that particular benefit.... It is therefore a matter of utmost regret that my works are not to the king’s liking. Thinking only to benefit the royalty, my country, and the Buddhist religion, I have searched for a member of the Chakri dynasty in Siam who might accept and understand my biographical writings. Alas I have found not even a single one. This being the case, I have had to search far outside our very kingdom, and thus I have come upon your name. Narins commentary on the king’s response in a letter to the king’s relative, Prince Mahidol [สมเด็จพระมหิตลาธิเบศรอดุลยเดชวิกรม พระบรมราชชนก, 1892 - 1929], who is studying in Boston, Massachusetts." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 72. -- Fair use]

"The more recent of the two pronouncements illustrates that the Supreme Patriarch takes Narin in his offer of land and his prepayment of ninety-nine baht very very seriously. In the name of the Buddhist Council of Elders, he writes: The reason for our refusal [of Narin’s request] is that [his home] is a location [for activities that are] unorthodox, unconventional, and go against established tradition. From the past through to the present, Mr. Narin has conducted himself in an unconventional manner that goes against tradition, which should give us some very clear understanding as to how he is going to behave himself in the future. Therefore, how can the Buddhist Council of Elders, which does not support people who are unconventional and go against established tradition, be expected to accept such an offer from such a man? Furthermore, the [previous] Supreme Patriarch, Wachirayan Warorot, has already commented on Mr. Phasit formally in writing in volume three of the Announcements of the Buddhist Council of Elders on page 176. Mr. Phasit most likely remembers perfectly well [what the Supreme Patriarch had to say about him]. However, if by chance he has forgotten and would like to refresh his memory, my advice is to go and look it up. In his closing words, the [former] Supreme Patriarch states: Mr. Phasit, know that you are lacking in the qualities that one finds in a trustworthy person. You have no business at this time, nor ever, to have any dealings with the Buddhist Council of Elders or the Ministry of Religion." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 109f. -- Fair use]

"At present, Japan is certainly tens of times as smart as our own country in their knowledge of Buddhism (which is primarily because of the fact that I have been left lying low so many times and therefore they have been able to overtake us).... In only fifteen or sixteen years, why have they been able to establish bhikkhunī (female monks)? Is it not because they are shameless, stupid, and simple and do not feel that female monks are a ‘thorn in religion?’... As for [the Siamese people], how many hundreds of years have we practiced the Buddhist religion, and it truly appears as if the longer we practice the more stupid and more debased we all become.... Upon first hearing the news [of the Japanese bhikkhunī, I was utterly overjoyed. And if you—or anybody else at all—are to curse me and call me a vile and contemptuous human being because I am pleased at such news, tell me why must I put up with you and your comments? If I truly cannot establish a temple for women in this country, I will ritually pour water on the ground and make merit in order that my mother will be reborn in Japan, where she just might have the opportunity to ordain as a bhikkhunī, or a samaneri, or a sikkhama(na). [A sikkhamānā is a samanerī who engages in two years of training in order to become a full-fledged female monk, or bhikkhuni.]... And it is a definite possibility that someday the female monks in Japan will propagate their religion throughout the world. By the time that it reaches our country, twelve years will have necessarily passed. [Note that female ordination can only take place in the presence of a female preceptor with at least twelve years of experience in the monkhood.] And then finally the people of Siam will also be able to ordain their women as bhikkhuni and samaneri, which is as great a blessing as the appearance of the Buddha in the world. It may, however, still remain an impossibility for the simple reason that Buddhists in our country understand their religion in a similar manner to Phra Thant Pidok [one of the members of the Buddhist Council of Elders], who has already stated that there will definitely not be a line of bhikkhuni in Siam. If this, in fact, is the case, the Japanese monks may well just have to return to their own country empty-handed." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 356, Anm. 24. -- Fair use]

"Nowadays, almost everywhere in the world people are seeking out justice as their fundamental concern... . They use reason as a foundation for action. They are no longer willing to simply shut their eyes and follow blindly [the practices of the past] as people have done over the past several centuries. In this era, and for quite a long time already, women in foreign countries have been regarded as being equal in knowledge to men. For example, females have ruled as queens in many countries and served as judges as well." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 115. -- Fair use]

"In our country, we gang up on our women. A woman cannot act in any way that is unusual or else she will become the subject of gossip and criticism. For example, in the recent past women have applied to study law, received training to drive cars, studied physical education, etc. When they do so they are cursed and criticized in all sorts of ways and are never to be praised. Or rather, the only people who are to praise them are their fellow women. (I have learned about these events from the newspaper. In my personal opinion, these women have done nothing to cause problems for other people. Quite frankly, they use their own resources and their own time. Therefore, why is it of any concern to other people unless those people are quite simply offended by the very idea?)" [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 115f. -- Fair use]

"The cowardly Chao Khun [เจ้าคุณ] Tham Pamok at Mongkut Temple [วัดมกุฏ] [one of the eleven-member Buddhist Council of Elders] has the childish understanding that in this era the line of female Buddhist novices can no longer be revived and that there is not even any room for question in the matter. [He states that] any monk who would serve as a preceptor to a female must be a nut. As for the women [who wish to be monks] and the legal guardians that permit them to ordain, they too must also be crazy, and the ordination of crazy people cannot be acceptable. Reflecting upon these words, I cannot help but laugh at the skillful way in which this monk makes use of the word "crazy" solely in relation to myself and my poor daughters. Maybe he should apply it just a little more sparingly in order that there might be a bit left over for himself and his friends. It is truly a pity. Has Chao Khun Tham Pamok really forgotten just how many different kinds of crazy people there are in this world? If he is to say that I am a nut, tell me, what is to prevent me from saying that he too is crazy in turn? When there is nothing to stop me, I have the right to say that this monk has a screw loose in his head. By way of example, I would like to tell him at this very moment that he is even crazier than I am. For he has ordained, and now he relaxes, living off of the rice of his fellow countrymen without being of any use to any of them whatsoever. And in addition, he is destroying his own religion by acting against Buddhist discipline and teachings, as for one thing, he clearly does not follow the Gotami Sutta [Anguttaranikaya 8.53]. And when he is the one to be held up to this sort of condemnation and ridicule, tell me, how does it make him feel? But don’t take any offense, for after all, I have been crazy for a long time now, and hey—you called me names first." (emphasis in original) [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 117. -- Fair use]

"[During his visit], the minister of religion informed me that the ordination of female monks was clearly fraudulent and that as fraud, my actions would necessarily result in punishment. I thought to myself: "Does the man not have any pity in his heart for my two children?" I therefore replied: "The whole matter is best left up to fate. Whatever is to happen is to happen." At the conclusion to our meeting, he ordered me to tell him who had ordained my daughters. I responded that it was not my wish to give him an answer to that particular question. And then he spoke to me—very much like a threat really—asking: "Is it indeed possible for you not to answer me in my question?" I looked at him and smiled. "If you do not answer my question," said the minister, "I will have to make mention of your silence in my written report. I am, after all, a government official." The smile never faded from the corner of my mouth, and soon enough the minister of religion bade me farewell and was gone ..." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 127. -- Fair use]

"Although I can be considered a stupid and ignorant man for never having studied the skills that are needed to translate the Pali language, I have in fact devoted a considerable amount of my attention towards drawing a conclusion as to what is the essence of the teachings of the Buddha. And therefore I can say this: any teaching that is equivalent to increasing one’s kilesa [กิเลส] should not be considered to be included in the dharma, discipline, or teachings of the Buddha. Kilesa can be defined as lust, anger, and delusion, or the seeking of the type of happiness that results from the gaining of financial fortune, rank, or praise. Although teachings of this sort may be attributed to the Buddha, he himself would have certainly rejected them. To the contrary, we can also say that whatever teaching amounts to the reduction of kilesa is included in the dharma, discipline, and teachings of the Buddha. Even if such teachings have not been specifically stated by the Buddha himself, he would be pleased to have them attributed to him and included among his teachings. This I believe is the essence of the dharma." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 133. -- Fair use]

"In having my daughters ordain as samaneri, it would neither be correct to state that I am following any specific text nor that I am not following any. If one accepts the work that declares that women are only allowed to ordain in the presence of a female preceptor who has at least twelve years of experience in the monkhood, one is in effect denying women the right to ordain. Must women really await the coming of the next Buddha simply in order to be given the same opportunity that men already have at the present moment? Somehow that does not sound particularly right. Upon considering the matter, I saw quite clearly that the Buddha did not intend to offer a life in the clergy to men and men only. (It is as if men can ordain and thereby go to heaven whereas women cannot, and therefore all of them are invited to go to hell.) This was probably not the original intention of our religion. Then, when I considered the text that read: "Without bhikkhuni [i.e., female monks to serve as preceptors], women cannot ordain," I saw just how perfectly it fit the principle in Kalama Sutta that reads, "do not simply follow that which is recorded in written texts." "[After the death of the Buddha] shortsighted monks decried the monk Ananda for never having asked the Buddha to clarify the rules that were to be classified as minor. Therefore, Ananda was to be criticized at the time of the first reformation and no one in our times has taken the Buddhas statement under consideration with the exception of the Mahayana sect. ... However, considering the fact that the first reformation was comprised exclusively of enlightened ones, how is it possible that they did not understand such a simple point as which rules were or were not minor? ... I myself, so long after the event, am still able to distinguish to some small degree in my own stupid way as to which are the minor rules that the Buddha gave permission to cancel. In my boastfulness, I will reveal an example for all of you to hear. A rule such as the one that originally forbade people from spitting onto green things [i.e., plants] should be allowed to be given up, considering that it is of no possible use whatsoever." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 133f. -- Fair use]

"There is certainly no reason for the Supreme Patriarch to order my daughters to step down from their status of samaneri. Why should they? In his written order to me [concerning my daughters’ conduct], he states that [their style of clothing is] "in imitation of those who are truly ordained." But tell me, where did he or anyone else register a trademark as to who is and is not ordained? Who is the one that has permitted him to monopolize Buddhist religious affairs so that he is able to order me to quit what I am doing? In the pure pond of Buddhism, the Buddha did not allow anyone to take sole control of his religion. Instead, from the very beginning he gave it out for the benefit of the general public. Therefore, everyone has the right to scoop up its water and drink in the way that they consider fit." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 143f.. -- Fair use]

"No one is more cruel, wretched, and just plain debased than the staff at this particular newspaper [การเมืองกรุงเทพ]. They wrote, "As Achan At and Narin have some sort of relationship to one another, it is fitting that the Buddhist Council of Elders had this monk defrocked." Upon reading these words, what do you think? As for myself, I am of the opinion that it is entirely appropriate that this newspaper is known as the voice of the Siamese people, for the Siamese people are as stupid and superstitious as cows and buffaloes." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 158. -- Fair use]

"We can see from this statement that Somdet Phra Phutthachan [สมเด็จพระพุฒาจารย์] is stupid to the point that he knows absolutely nothing at all about the Buddhist religion Let me just state this very briefly: if indeed women were truly the enemies of purity, the very people who live a life of purity would be left to starve. If in fact women were to kill everyone who lived a life of purity by placing poison in their food offerings, then it would be fitting to label them as enemies. [And what about your belief that] once women are to come into close contact with one who lives a life of purity, that person will inevitably become tarnished?... Even you yourself are [never] particularly distant from female contact. At one moment they are putting food into your alms bowl. (Tell me, just how many men give you an offering? ) At the very next moment, you are chanting, eating a meal, presenting a sermon, or giving the precepts in the ordination hall. Are there not females present on all of these occasions? Are you not afraid then of being tarnished? And yet you forget! How very forgetful you are! And do you ever stop for even a single moment to think that women are fully capable of practicing purity, as can be seen, for example, in [the scriptural cases of] Gotami [พระมหาปชาบดีโคตมีเถรี] and Dhammadinna [ธัมมทินนาเถรี]? Why do you not think of them? Or maybe you are just so accustomed to opening your mouth, and you see women to be objects of one sort or another. As for you and your fellow monks who practice the Buddhist religion, is it not because of women that you have been able to survive up to the present day, for they are your principal benefactors. Have Buddhist temples not in fact been able to prosper as a result of their dependence on the generosity of women, who are the most basic source of their labor and sustenance? This was also true during the time of the Buddha himself.... Through great sweat and toil, women have provided for all of your necessities. For example, are not the very robes that you wear the product of female labor? Or have you simply forgotten all of their acts of goodness? (I am far too weary at heart to expand upon this matter in any further detail. ) I would like to wake up your intellect just a little bit in order to remind you not to speak in this manner again so that such talk grows hardened into a habit. I tell you this in order that in the future you will not have a shortage of food, and also through your actions you will not cause others in the monkhood to suffer as well. (Or just maybe you simply do not care because you yourself are already wealthy. ) Let me tell you what I heard about one religious woman after the news of [your statement] appeared in the newspapers. In the past, this woman always cooked rice for members of the monkhood. At a recent meeting of a dharma discussion group, however, she stated that if Somdet Phra Phutthachan had truly issued such a statement, she for one would never again wake up early in the morning in order to put rice into a monk’s bowl. Once the situation has become like this and more and more women are to act in a similar manner, please tell me: what is to become of all your precious purity? I would truly like to hear your answer to that particular question. Therefore, whenever you speak, please first consider the words that you say. You should not simply think that you are of high rank and therefore everything that comes out of your mouth is automatically correct. Or maybe you have always spoken boastfully in your monk’s quarters where no one dares to contradict you, and therefore as a result you have forgotten yourself and caused such great damage." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 166f.. -- Fair use]

1928

Es erscheint:

นรินทร์ ภาษิด [Narin Phasit] <1874 - 1950>: เรื่องแปลกในโลก. -- กรุงเทพฯ : ศรีกรุง, 1928"Eine komische Geschichte in der Welt"

"To people of every station, every nation, and every religion; in this era, there is a question, deeply perplexing in nature, that has never before arisen: why do women not have the right to ordain? (How truly pitiful and lacking in fortune they all must be!) Tell me, do any of you know in what era, which enlightened Buddha or what Great Teacher in which country made the prohibition that reads ‘When time has passed by up to the present day and age, if people of the same sex as your mother wish to ordain, do not allow them under any circumstance?’... And furthermore, tell me to whom did that great teacher invest the authority to enforce such a prohibition, through the imprisonment of all offenders and the imposition of a monetary fine (with which we can only imagine the enforcers make use of to feed and support themselves and their families)? What scriptures is any of all this in, or what historical chronicles? Please give me an answer— or at least try to come up with one." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 360, Anm. 98. -- Fair use]

1928

Es erscheint:

Nationalism and change. -- In: สามัคคีสาร = Samaggi Sara. --  Zeitschrift von The Thai Association in the UK

"An opposite point of view was given in the 1928 Samaggi Sara article ‘Nationalism and Change’, which criticized traditional Thai culture, defended borrowing from the West, and concluded ‘Nationalism is patriotism gone wrong’, and ‘Nationalism came from the West, and it is an irony that our reactionary should adapt it as his most effective tool’." [Quelle: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 185, Anm. 52]

1928

Die englischsprachige Tageszeitung Bangkok Times wird vom britischen Staat mit jährlich £10.000 subventioniert. Sie wird auch mit 8000 Baht (teilweise in Form von Subskriptionen) vom siamesischen Staat subventioniert.

1928/1929

Juangjam Jankhana aka. Phranbun (จวงจันทร์ จันทร์คณา aka. พรานบูรพ์, 1901 - 1976) beginnt, Songs in einem neuen Stil zu schreiben, nuea rong tem (เนื้อร้องเต็ม, one note per word without เอื้อน - uean) bzw. nuea chapho (only lyrics) innerhalb der Gattung lakhon rong (ละครร้อง = ละครปรีดาลัย - lakhon pridalai, eine Art Oper)

1928

Es erscheint

Pratt, James Bissett <1875 - 1944>: Pilgrimage of Buddhism and a Buddhist pilgrimage. -- New York : Macmillan, 1928. -- 758 S. ; 25 cm.

Abb.: Umschlagtitel

"The Siamese like to bask. They are an intelligent race who know what they want, and who have not as yet been persuaded by either Europeans or Chinese that they want something quite different. "Better is a dinner of herbs where love is, than a stalled ox and hatred therewith, ” says King Solomon; and the Siamese agree with him. Better a coconut and a few bananas and a long nap than all the "comforts” of “civilization” with no leisure to enjoy them. We are doing our best to convert them from their heathen point of view and to bring them to a realizing sense of a thousand artificial needs, but as yet with relatively slight success. A fair amount of work in his own paddy field the Siamese is willing to do; but he does not care to hire out as a laborer in other people’s vineyards nor on other people’s railroads, nor to bother his brains with shopkeeping and commercial enterprises; and since no end of Chinese coolies and Chinese merchants can be imported to do all these difficult and uninteresting things, he is very content to let them come. Unnecessarily hard work is well enough for those who like it; for his own part, he prefers to be, in the country a small but independent proprietor, or in the city either an official or one of the nobility. He and the king are of one mind about the desirability of officials. The nation of Siam is very carefully run. There are officials to do everything you can think of, and supervisors to see that they have done it, and secretaries to make a note that it was done. The best job of all is, naturally, that of being a prince; and Siam—the only absolute monarchy left in these uninteresting days save Abyssinia —has no dearth of princes. The Kings of Siam have not been negligent in their duty in this respect. One of the late sovereigns increased the number of princes and princesses of the blood by upward of a hundred. He is remembered with affectionate gratitude. I think he is called the Father of his country. But I do not wish to ridicule these likable and very sensible people. Which of us would not be a prince of the blood if he only could? And Siam is notable for many things besides its princes. In the words of a recent American Consul-General at Bangkok: Siam is the one officially Buddhist state, the one remaining absolute monarchy, the one nation with an inconvertible paper currency with more than its nominal gold value, the one nation whose national debt is less than five dollars per capita, one of the few nations without strikes, lockouts, unemployment, or Bolshevism and with a large excess of exports over imports, a paying state-owned and state-operated railway system, and a gilt-edged credit in the world’s money market. Here is a country with all the charm of the Orient, undisturbed as yet by commercialism or tourist catching: its capital a fascinating city where you cannot find a professional guide or a souvenir shop; a city of wide shaded boulevards and picturesque canals: of red, blue, and gold temple roofs: of swarming native quarters and delightful shops and streets eight feet wide where one may buy all the myriad things that delight the oriental eye and palate and tickle the occidental fancy." [a.a.O., S. 146f.]

"The monks of Siam have, on the whole, a good reputation. They hold the respect and even the affection of the Buddhist laity. Even the Christian missionaries, many of whom I fear would like to think rather ill of their clerical rivals, while dwelling at length on their ignorance, their laziness, and their lack of religious devotion, will tell you that as a body they lead a pure and somewhat ascetic life, are pretty faithful in the observance of their vows, and are undoubtedly a real influence for moral good in the community. I got the impression that they are about on a par with the monks of Burma, a little less learned and a little more devoted than the monks of Ceylon. Certainly their life is not a strenuous one and it gives ample opportunity for laziness—an opportunity which in many cases is gratefully embraced. Many of the monks are ignorant of the nice points of their own religion: and in the country districts some of them cannot even read or write. In Bangkok, on the other hand, the average level of intelligence and education among the monks is fairly high. The abbot of the wat Po (a very authoritative dignitary) told me that while not more than one monk out of a hundred knew any Sanskrit, perhaps ninety-nine out of a hundred knew some Pali. By this he undoubtedly meant that ninety-nine out of one hundred knew by heart the Pali verses which form part of the prescribed chants. Still, many of the monks have really studied Pali, and while the great majority can read the sacred Books only in translation, they have at least an elementary knowledge of the principles of Buddhist thought. A persistent effort is being made, moreover, in most of the city wats to increase this knowledge. A certain amount of information is required before admission to the order. After this admission, the young monk is encouraged to continue his studies and take examinations of higher and higher grade in successive years. There are, altogether, nine of these grades of learning, and while only a few reach the ninth, many go beyond the first. In fact a considerable stimulus has been given to even the most unscholarly and unambitious monk in the rough path of learning by the recent law requiring military service of all young laymen. The first effect of this law was to give a great new impetus to the religious life. Young men piled into the priesthood in such numbers that the church threatened to swamp the laity and destroy the army. Something had to be done about it: so an additional law was passed making it impossible for a monk to escape military service unless he had passed the first of the nine examinations to which I referred above—that is one additional examination beside that required to admit him to the order. This examination is no simple thing, but a really formidable barrier for the ignorant and lazy. It consists, in fact, of four written examinations, taken on four successive days. On the first day the student writes a composition outlining the doctrines of Buddhism. On the three following days he is given examination papers with specific questions which must be answered in writing—dealing on the second day with the rules of proper living, on the third with the life of the Buddha, and on the last day with the Sangha and its monastic discipline, the Vinaya. The examination for all Bangkok novitiates is given in the wat Moha-Tetu—which is regarded as the center of Buddhist learning in the capital. I visited it on the second day of the annual examination just after the applicants had finished their papers. The court of the wat was overflowing with yellow-robed young hopefuls—or doubtfuls—who were discussing with each other the various questions that had been asked, much as American students do after an important examination, and swarming up the two broad staircases that lead to the examination hall, where older monks sat at tables, pencil in hand, betel box at side, and often cigar in mouth, reading and marking the papers. Here are some of the questions that were asked: What are the chief points concerning conduct which must be inculcated upon novitiates? Can humility beautify people? Can passion do so? What is the duty of the monk in relation to food? to touching, tasting, and smelling? to the commandments? What should be the monk’s state of mind on receiving (a) the yellow robe, (b) food, (c) shelter, (d) medicine? The answer to this last question, by the way, is that he should not think of beautifying himself or enjoying himself, but should consider only the necessity of these objects. I happen to know because I was shown not only the examination paper but the long list of answers, made out in duplicate by the chief examiner for the use of the subordinate examiners who were to mark the papers. The examination was planned and carried out, the reader will observe, with quite Western efficiency. This system of thorough examination, throwing out of the church and into the army all those who do not pass, can hardly fail in a very few years to raise materially the standard of intelligence and scholarship of the Siamese monkhood." [a.a.O., S. 158 - 161]

1928

Es erscheint:

Kornerup, Ebbe <1875 - 1957>:  Friendly Siam. -- London : Putnam, 1928. -- 256 S. : Ill. ; 23 cm. -- Originaltitel: Siam : illustreret efter fotografier, omslagstegningen af forfatteren (Kopenhagen 1928)

Abb.: Umschlagtitel

Kornerup prophezeit, dass Luang Prabang (ຫຼວງພະບາງ) bald zu Siam zurückkehren werde und dass in Chiang Mai (เชียงใหม่) eine Universität gegründet werde, worauf alle Thai-Völker vereint würden mit Chiang Mai als Zentrum.

1928

"Doch für die deutsche Kulturarbeit in Siam kam die Unterstützung auch von Seiten der im Bangkok ansässigen Deutschen. So habe nach Angaben der deutschen Gesandtschaft in Bangkok in ihrem Bericht vom 18. Oktober 1928 ein Angestellter der Firma Barmer Export Gesellschaft, Herr Werner-Peter Coqui, aus eigener Initiativ und auf eigene Kosten unternommen, ein Buch in siamesischer Sprache herauszugeben, das über verschiedene deutsche Angelegenheiten belehrend und unterhaltend wirken soll. Es befänden sich darin vor allem Aufsätze über den Reichspräsidenten von Hindenburg [1847 - 1934], über Briefmarkensammlungen, über die Fahrten der Emden [Kreutzer, 1925 - 1945] sowie über den Grafen Spee [Maximilian Reichsgraf von Spee, 1861 - 1914]. Der deutschen Gesandtschaft zufolge habe Herr Wemer-Peter Coqui bei der Übersetzung der ausgewählten Artikel Hilfe von einem gut Deutsch sprechenden Siamesen, Phra Montri [Botchanakitch - พระมนตรีพจนกิจ (หม่อมราชวงศ์ชาย ชุมแสง), 1885 - 1935], der an „allen deutschen Fragen stark interessiert" sei, bekommen. Dabei vergaß die deutsche Gesandtschaft nicht, in ihrem Bericht zu erwähnen, dass Herr Werner-Peter Coqui bei dieser Veröffentlichung nicht daran denke, hauptsächlich Geld zu verdienen. Vielmehr sei es seine Absicht gewesen, sein Buch in den geeigneten Kreisen zu verteilen und dabei die deutsche Kulturarbeit zu unterstützen." [Quelle: Catthiyakorn Sasitharamas [คัททิยากร ศศิธรามาส]: Die deutsch-thailändischen Beziehungen in der Zeit der Weimarer Republik bis zum Ende des Zweiten Weltkriegs. -- Hamburg : Kovač, 2012. -- 346 S. ; 21 cm. -- (Schriftenreihe Schriften zur Geschichtsforschung des 20. Jahrhunderts ; Bd. 4). -- ISBN 978-3-8300-6361-2. -- Zugl.: Hamburg, Univ., Diss., 2012. -- S.  196. -- Fair use]

1928

Abb.: Chinesen Phukets (ภูเก็ต) in von Rama V. und Rama VI. propagierter westlicher Kleidung, 1928
[Bildquelle: Mackay, Colin <1936 - >: A history of Phuket and the surrounding region. -- Bangkok : White Lotus, 2013. -- 438 S. : Ill. ; 25 cm. -- ISBN 978-974-480-195-1. -- S. 346. -- Fair use]

Abb.: Lage von Phuket (ภูเก็ต)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

1928

Abb.: Tigerfalle, Surin (สุรินทร์), 1928

Abb.: Lage von Surin (สุรินทร์)
[Bildquelel: CIA. -- Public domain]

1928

Abb.: Reis-Stampfe, 1928

1928 - 1929

Monatliche Regenmenge in Chiang Mai (เชียงใหม่):

Abb.: Lage von Chiang Mai (เชียงใหม่)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

Abb.: Monatliche Regenmenge (mm) in Chiang Mai (เชียงใหม่) 1928 und 1929
[Datenquelle: Credner (1935), S. 70]

Abb.: Anzahl der Regentage pro Monat in Chiang Mai (เชียงใหม่) 1928 und 1929
[Datenquelle: Credner (1935), S. 70]

1928/29 - 1950

Import von Tabakprodukten und Rohtabak:

Abb.: Import von Tabakwaren und Rohtabak in Tonnen, 1928/29 - 1950
[Datenquelle: Ingram (1971), S. 137]

1917 - 1928

Anteil der Opiumsteuer (Opiumpacht) an den Staatseinnahmen:

Abb.: Anteil der Opiumpacht an den Gesamteinnahmen des Staats 1917 - 1928 (in Prozent)
[Datenquelle: Thompson, Virginia <1903 - 1990>: Thailand the new Siam. -- New York : Macmillan, 1941. -- S. 728]

1898 - 1933

Teakholz-Flößerei:

Abb.: Durchschnittliche Anzahl pro Jahr der Teakholzstämme (in Tausend) aus Siam, die auf dem Chao Phraya (จ้าพระยา) nach Bangkok geflößt wurden, auf dem Salween (သံလွင်မြစ်) nach Moulmein (မော်လမြိုင်မြို့) bzw. auf dem Mekong (แม่โขง) nach Saigon (Sài Gòn), 1898 - 1933
[Datenquelle: Credner (1935), S. 277]

Abb.: Lage von  Moulmein (မော်လမြိုင်မြို့), dem Salween (သံလွင်မြစ်) und dem Chao Phraya (จ้าพระยา)
[Bildquelle: CIA. -- Public domain]

Abb.: Verlauf des Mekong (แม่โขง) und Lage von Saigon (Sài Gòn, heute: Ho Chi Minh City)

Abb.: Teak-Holz-Flößerei
[Bildquelle: Twentieth century impressions of Siam : its history, people, commerce, industries, and resources / ed. in chief: Arnold Wright. -- London [etc.] : Lloyds, 1908. -- S. 173]

Abb.: Teak-Holz-Flößerei auf dem Mae Yom (แม่น้ำยม)
[Bildquelle: Twentieth century impressions of Siam : its history, people, commerce, industries, and resources / ed. in chief: Arnold Wright. -- London [etc.] : Lloyds, 1908. -- S. 173]

Abb.: Lage des Mae Yom (แม่น้ำยม)
[Bildquelle: CIA. -- Public domain]

1927 - 1933

Geldüberweisungen durch Chinesen aus Siam nach Swatow (汕頭, Shàntóu):

Abb.: Geschätzte Geldüberweisungen durch Chinesen von Siam nach Swatow (汕頭, Shàntóu), 1927 - 1933
[Datenquelle: Skinner (1957), S. 226]

Abb.: Lage von Swatow (汕頭, Shàntóu)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

1918 - 1932

Die Kuomintang-Regierung Chinas beauftragt viermal führende Vertreter, einen Vertrag mit Siam zu schließen. Siam lehnt jedesmal mit Ausreden ab. Die chinesischen Unterhändler sind:

• 1928: Cheng Yansheng (程演生)
• 1929: Seow Hoodseng (Xiao Focheng/蕭佛成/Sribunruang/สีบุญเรือง)
• 1930: Dr. Wu Chaoshu (伍朝樞)
• 1932: Zhu Hexiang (朱鶴翔)

1928

Gesetzgebung gegen Menschenhandel und Zwangsprostitution.

1928

Siam schafft einen Debt Redemption Fund zur Rückzahlung von Staatsanleihen.

1928

Einführung einer Grundteuer für einen schmalen Landstreifen beim Resort Hua Hin (หัวหิน)

Abb.: Lage von Hua Hin (หัวหิน)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

"In 1928 the first such tax had come into force, but it applied only to a narrow strip of land near the new resort of Hua Hin. But those who foresaw further revenues from this untapped source of income were disappointed. Such taxes were impossible to establish under the absolute monarchy because of the opposition of high government officials, who were themselves the country’s large landowners. Moreover, it would take a long time to build up machinery for an income tax. The absence of a middle class had never before been acutely felt. It was obvious that the class that had been bearing the chief burden of taxation could do so no more." [Quelle: Thompson, Virginia <1903 - 1990>: Thailand the new Siam. -- New York : Macmillan, 1941. -- S. 552.]

1928

Es erscheint:

Seidenfaden, Erik <1881 - 1958>: Guide to Bangkok with notes on Siam. -- 2. ed. -- Bangkok : Royal State Railways of Siam, 1928. -- 324 S. : Ill. ; 18 cm.

Abb.: Titelblatt

Daraus folgende Abbildungen:

Abb.: Plan of Greater Bangkok
[a.a.O. nach S. XXXII]

Abb.: Anzeige der Koninklijke Paketvaart Maatschappy
[a.a.O. S. II/III]

ABB:. Anzeigen der Messageries Maritimes und der The Siam Steam Navigation
[a.a.O. S. IV/V]

Abb.: Anzeige der Meklong Railway (สายแม่กลอง)
[a.a.O. S. VI]

Abb.: Meklong Railway (สายแม่กลอง)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

Abb.: Anzeige der Kinos Phatanakorn und Hongkong, Bangkok
[a.a.O. S. VII]

Abb.: Anzeigen von The Bangkok Dock Co. und Barrow, Brown & Co.
[a.a.O. S. VIII/IX]

Abb.: Anzeige von The Siam Observer Press
[a.a.O. S. 14]

Abb.: Anzeigen von The Siam Commercial Bank und Whiteaway Laidlaw & Co.
[a.a.O. S. XVI/XVII]

Abb.: Anzeige von Phya Thai Palace (วังพญาไท)
[a.a.O. S. XXIII]

Abb.: Lage des Phayathai-Palasts (วังพญาไท)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

Abb.: Reklame für Dry Ginger Ale
[a.a.O. S. XXV]

Abb.: Anzeige von Paul Pickenpack (Hamburg)
[a.a.O. S. XXVII]

Abb.: Anzeige von Butler & Webster
[a.a.O. S. XXXI]

1928

How to reach Bangkok?

"Whatever may have been the starting point of his tour the visitor comes immediately to Bangkok from Hongkong, Saigon, Singapore or Penang. Bangkok is reached from Hongkong by steamer, from Saigon by steamer and road, from Singapore by steamer and train and from Penang by train only. FROM HONGKONG [香港]. The following steamship companies maintain regular passenger services between Hongkong and Bangkok. Most of the steamers used in these services are more commodious and comfortable than those ordinarily found on short trips. The direct journey between Hongkong and Bangkok inquires seven days, but eight days are required if the journey is made via Swatow [Shàntóu - 汕頭] or Hoihow [Hǎikǒu - 海口]; twelve days via Hoihow and Singapore and thirteen days via Swatow and Singapore. I. The China Steam Navigation Co., Ltd. Four sailings per month via Swatow leaving Hongkong every Sunday or Monday and Bangkok on Fridays about 15 o’clock from 1st October to 31st March and on Saturdays at about the same time from 1st April to 30th September. Sailings via Hoihow to and from Hongkong are at present irregular but approximately twice a month. One sailing per month from Hongkong via Amoy [Xiàmén - 廈門] & Swatow to Singapore returning via Bangkok to Hongkong direct. For schedule dates, apply to the Agents Booking office in Hongkong: Messrs. Butterfield & Swire, Connaught Road. Booking office in Bangkok: The Borneo Co., Ltd. Fare: 1st. class one way via Swatow or Hoihow $ 130.00 (Hongkong). Round trip via Swatow or Hoihow $ 210.00 (Hongkong). 2nd. Class one way via Swatow or Hoihow $ 50.00 (Hongkong). 2nd. Class Round trip via Swatow or Hoihow S 80.00 (Hongkong). Second class passengers are mostly Chinese. European passengers are not booked in the second class accommodation. II. Osaka Shosen Kaisha [大阪商船株式会社]. One sailing per month to and from Bangkok, direct connection between Bangkok, Formosa [Táiwān - 臺灣] and Japan, occasionally via Saigon [heute Ho-Chi-Minh-City - Thành phố Hồ Chí Minh]. Fare   To Formosa To Japan 1st. class Yen 150.00 $ 120.00 (Hongkong) 3rd. class Yen 50.00 $ 48.00 (Hongkomg) III. The East Asiatic Co., Ltd. Irregular sailings, about once a month, each way between Hongkong and Bangkok. Booking office in Hongkong : Messrs. Manner & Co., Ltd. Booking office in Bangkok : The East Asiatic Co., Ltd. Fares: 1st Class one way Hongkong - Bangkok $110.00 (Hongkong) 1st Class round trip $210.00 (Hongkong)" [Quelle: Information Bureau, Royal State Railway Department of Siam. -- In: Seidenfaden, Erik <1881 - 1958>: Guide to Bangkok with notes on Siam. -- 2. ed. -- Bangkok : Royal State Railways of Siam, 1928. -- S. 3 - 7]

Abb.: Lage von Hong Kong (香港), Swatow [Shàntóu - 汕頭], Hoihow [Hǎikǒu - 海口], Amoy [Xiàmén - 廈門], Formosa [Táiwān - 臺灣], Saigon [heute Ho-Chi-Minh-City - Thành phố Hồ Chí Minh], Japan
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

"FROM HONGKONG via SAIGON, PNOMPENH, and ANGKOR to BANGKOK. Between Hongkong [香港] and Saigon [heute Ho-Chi-Minh-City - Thành phố Hồ Chí Minh], there is a regular steamship service by the Messageries Maritimes. From Saigon there are good motor car roads to Pnompenh [ភ្នំពេញ] and Angkor [អង្គរ]. Starting out from Saigon by motor car in the morning at about 7 o’clock, and with a fair speed, Pnompenh, the Capital of Cambodia is reached at about 13 o’clock. The King’s palace and the museum are well worth visiting. Accommodation overnight in Pnompenh can always be obtained. From Pnompenh to Angkor, the travellers are advised to start at about 5 o’clock in the morning. In such case they will arrive at Angkor between noon and 13 o’clock, in time for lunch at the Angkor Hotel. If one is not in a hurry, it is advisable to stop off at Kampong Thom, half way between Pnompenh and Angkor, for lunch and reach Angkor late in the afternoon. The hotel at Angkor charges 13.00 piastres per day per person. From Angkor there is a direct road to Aranya Pradesa [Aranyaprathet - อรัญประเทศ], the Siamese frontier station, a distance of five hours by motor car. A portion of this road between Angkor and Sisophon [សិរីសោភ័ណ] in the French territory is not passable during the rainy season owing to flood. The road is yet unmetalled and is still in a poor condition. Travellers who plan to pass through this road between May and December are advised to obtain accurate information before starting out. From Aranya Pradesa to Bangkok, there is a daily train leaving Aranya Pradesa at 9.15 o’clock and arriving at Bangkok at 18.20 o’clock." [Quelle: Information Bureau, Royal State Railway Department of Siam. -- In: Seidenfaden, Erik <1881 - 1958>: Guide to Bangkok with notes on Siam. -- 2. ed. -- Bangkok : Royal State Railways of Siam, 1928. -- S. 7f.]

Abb.: Lage von Saigon [heute Ho-Chi-Minh-City - Thành phố Hồ Chí Minh], Pnompenh [ភ្នំពេញ], Angkor [អង្គរ], Sisophon [សិរីសោភ័ណ], Aranya Pradesa [Aranyaprathet - อรัญประเทศ], Bangkok
[Bildquelle: CIA. -- Public domain]

"FROM SAIGON I. By Motor Bus and Railway. There is also a regular motor bus service from Saigon [heute Ho-Chi-Minh-City - Thành phố Hồ Chí Minh] to Pnompenh [ភ្នំពេញ] and from Pnompenh via Battambang [ក្រុងបាត់ដំបង] to Aranya Pradesa  [Aranyaprathet - อรัญประเทศ], the Siamese Frontier Station, to connect with the Siamese train to Bangkok. This is the quickest route and requires only 3 days between Saigon and Bangkok. The cost of the journey including hotel expenses is approximately $60.00 (piastres). For detailed information apply to the Official Tourist Bureau at Saigon or Pnompenh or to any Thomas Cook or American Express Office or to the Information Bureau of the Royal State Railways of Siam at Bangkok. II. By Steamer. The Société des Affreteurs Indochinois operates a monthly round trip service between Saigon - Bangkok - Singapore - Saigon. The exact date of sailings, fares etc. can be obtained from the firm’s office in Saigon or Bangkok. III. By Motor Bus and Steamer via Réam. Réam is about 14 hours by motor car from Saigon. There are two sailings a week by the Siam Steam Navigation Company’s steamers in each direction leaving Réam on Monday and Friday at 15 o’clock and leaving Bangkok on Saturday and Wednesday noon. Booking office at Saigon: Société Commerciale Française de l’lndo-Chine. Booking office at Bangkok: The East Asiatic Co., Ltd. Fare: Bangkok-Réam 1st. class one way Baht 45.00, round trip Baht 60.00 [Quelle: Information Bureau, Royal State Railway Department of Siam. -- In: Seidenfaden, Erik <1881 - 1958>: Guide to Bangkok with notes on Siam. -- 2. ed. -- Bangkok : Royal State Railways of Siam, 1928. -- S. 9f.]

Abb.: Lage von Saigon [heute Ho-Chi-Minh-City - Thành phố Hồ Chí Minh], Pnompenh [ភ្នំពេញ], Battambang [ក្រុងបាត់ដំបង], Aranya Pradesa [Aranyaprathet - อรัญประเทศ], Bangkok, Réam
[Bildquelle: CIA. -- Public domain]

"FROM SINGAPORE. Travellers from Australia, Java, Sumatra, Borneo and the Philippine Islands often pass through Singapore on their way to Siam. The Federated Malay States Railways and the Royal State Railways of Siam run express trains between Singapore and Bangkok via Kuala Lumpur and Prai [Perai]. There are two express trains leaving Singapore daily for Penang, one in the morning and one late in the afternoon. Condensed time tables for these trains and various details are given below. [...] Three steamship companies operate passenger services between Singapore and Bangkok. The journey by sea requires about four days, about two days longer than by rail." [Quelle: Information Bureau, Royal State Railway Department of Siam. -- In: Seidenfaden, Erik <1881 - 1958>: Guide to Bangkok with notes on Siam. -- 2. ed. -- Bangkok : Royal State Railways of Siam, 1928. -- S. 11ff.]

Abb.: Singapur - Kuala Lumpur - Perai - Bangkok
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

"FROM PENANG. Penang is the gateway for travellers from Europe, India, Burma and Sumatra and the Royal State Railways of Siam operate two trains a week between Penang and Bangkok leaving Prai [Perai] on Monday and Friday. The following is the condensed schedule and various details of the Penang- Bangkok service. [...] Travellers will find every comfort and convenience on the express trains between Penang and Bangkok. The first class Day and Night Coaches used in this service are arranged in compartments. Each compartment contains two berths arranged somewhat like the Pullman compartment car used in the United States. There are, in each compartment, electric fans, electric lights, wash stand with running water and a good supply of towels and soap. The Royal State Railways of Siam take great pride in their restaurant car service and experienced cooks are employed to serve a wholesome and excellent cuisine. The late Lord Northcliffe remarked in the Daily Mail: "My principal recollections of the Siamese State Railways are of wonderful smoothness of running, of beautiful scenery, and of one of the most peaceful and comfortable train journeys I can remember". The scenery along the line is most interesting and the travellers will be impressed with the beauty of the tropical nature of the country. The privilege of breaking journey is granted so that tourists may stop off at interesting places en route. Hua Hin-on-sea [หัวหิน], the famous seaside resort of Siam, with its excellent golf course, is most popular with travellers especially those who are longing for a round of golf. The Hua Hin Hotel carries a stock of golf requisites and loans are often made to visiting golfers. Swimming, shooting and fishing are among the popular sports at Hua Hin." [Quelle: Information Bureau, Royal State Railway Department of Siam. -- In: Seidenfaden, Erik <1881 - 1958>: Guide to Bangkok with notes on Siam. -- 2. ed. -- Bangkok : Royal State Railways of Siam, 1928. -- S. 11ff.]

Abb.: Lage von Penang / Perai und Hua Hin [หัวหิน]
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

1928

Das Währungsgesetz setzt den Goldwert 1 Baht auf 0,66567 g Feingold fest. 11 Baht = 1 Pfund Sterling. Der Goldstandard gilt bis 1932.

1928

Das Finanzministerium reguliert erstmals das Bank-Wesen.

1928

Gründung der Siam Chamber of Mines. Sie besteht aus 25 ausländischen Bergbaugesellschaften und hat kaum Einfluss auf die Regierung.

1928

Erstmals werden die neu eingezogenen Rekruten unter Anwesenheit von Diplomaten feierlich vereidigt.

1928

Robert Monroe aus Singapur zeigt in Bangkok den ersten Tonfilm.

1928

Siam führt für Stummfilme das japanische Benshi (弁士) ein.

"Benshi (弁士) were Japanese performers who provided live narration for silent films (not only Japanese films, but also Western films). Benshi are sometimes also called katsudō-benshi (活動弁士) or katsuben (活弁). Role of the benshi During silent films, the benshi stood to the side of the movie screen and introduced and related the story to the audience. In theatrical style, benshi often spoke for the characters on-screen and played multiple roles. Stemming from the traditions of kabuki and Noh theaters, the benshi's narration and general commentary were an important part of the Japanese silent film experience. The benshi would also provide translation for foreign (mostly American) movies.[2] Much like in the West, Japanese silent films were often accompanied by live music (in addition to the benshi)—however, unlike Western films, which tended to have a theatre organ as accompaniment, Japanese films had a score which supported the traditional Japanese instruments one would find in a kabuki play. Since benshi performed without external amplification, they had to carefully coordinate with the orchestra in order to be heard. At that time theaters typically seated 1000, so a trademark of successful benshi was the ability to project their voices into large spaces." [Quelle: http://en.wikipedia.org/wiki/Benshi. -- Zugriff am 2014-10-07]

1928

Es erscheint der Roman

ศรีบูรพา [= กุหลาบ สายประดิษฐ์ [Siburapha = Kulap Saipradit] <1905 - 1974>: ลูกผู้ชาย [A real man]

Abb.: Einbandtitel einer modernen Ausgabe

Zitate:

"Ramphai was so pure and beautiful, like an angel in the heavens. As she sang "Forget Me Not" softly, with her feet stretched out before her on the garden chair, and with her needlework on her knee, her hand slowly stitching away, her innocence amplified all her loveliness and sweetness, beyond one's wildest imagination." "Ampha was a pretty young woman, her face showing the beauty derived of a good heritage. She had graduated from a state school and had not thought to use the knowledge she had gained to take up any kind of profession, but had simply stayed at home, as was the norm for the offspring of the wealthy gentry." [Übersetzt von R. V. Harrison  in: Disturbing conventions : decentering Thai literary cultures / edited by Rachel V. Harrison. -- London : Rowman, 2014. -- 274 ; 23 cm. -- ISBN 9781783480142. -- S. 173]

1928

M.A. Smith beschreibt unter der Bezeichnung Trimeresurus puniceus erstmals die hochgiftige, in Thailand endemische Grubenotter Trimeresurus kanburiensis (Kanburi pitviper)

Abb.: Trimeresurus kanburiensis (Kanburi pitviper)
[Bildquelle: Jeff Whitlock. -- http://www.flickr.com/photos/30451654@N07/2853078083. -- Zugriff am 2013-10-27. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung, share alike)]

Abb.: Lage von Kanburi (= Kanchanaburi - กาญจนบุรี)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]
 

1928 - 1929

Charles Wingfield (1877 - 1960) ist britischer Envoy Extraordinary and Minister Plenipotentiary

1928 - 1935

Hoàng Văn Hoan (1905–1991), ein einflussreicher vietnamesischer Kommunist, hält sich in Thailand auf und betreibt kommunistische Parteiarbeit. Er übersetzt hauptsächlich chinesische kommunistische Pamphlete ins Thai. Der Inhalt der Pamphlete:

• Internationaler Frauentag am 8. März
• Jahrestag der Russischen Revolution 7. November
• andere internationale Gedenktage

Nichts Siamspezifisches. Die Kommunistische Partei Siams (Communist Party of Siam / 共產黨暹羅 / Đảng Cộng sản Siam / พรรคคอมมิวนิสต์แห่งสยาม) hat zwischen 1930 und 1936 auch nur fünf bis sieben Siamesen in ihren Kadern, und alle nur in niederen Positionen.

1928

Es erscheint:

Po, San Crombie <1870 - 1946>: Burma and the Karens. -- London : Elliot Stock, 1928. -- 94 S. : Ill. ; 24 cm.

Abb.: Einbandtitel

"CHAPTER XII - A NATION'S DESIRE "Nationality is that principle, compounded of past tradition, present interests and future aspirations, which gives to people a sense of organic unity, and separates them from the rest of mankind." --Hearnshaw In unity there is strength. "Hang together and be strong, or hang separately" is an old and indisputable maxim. Sir Frederick Whyte in his treatise India--A Federation? strongly suggests that India can be a strong nation and reach her full stature and unity only by federation, that is, in the union and co-operation of communities. He says "In India, of all lands, there are to be found in her social fabric elements which have disturbed, if they have not actually destroyed, the unity and the sense of common nationality in other peoples and other times." The above statement is perfectly applicable to Burma. The Burmese nation (by which is meant all the indigenous races of Burma) can never be strong or regarded by other nations as such, unless and until the principal races of the country are satisfied and contented by having a fair share of the country and its administration. The Arakanese can preserve their country which is separated from the rest by a natural barrier. The Shans have their own states in which to do the same, and the strength of their nationality and self-Government has been strengthened by the recent grant of Federation. The Burmans have the whole country to themselves. Where have the Karens a place they can call their own? Mr. Smeaton, even when the Karen nation was in its infancy, strongly advocated a scheme, which, had it been followed, would have met with great success. He said: "There is a capacity for self-government in every people, but it varies with race and climate. The highest excellence in any administration must always consist in the perception of this capacity, and in leading it into those channels for which it is best suited. We have conceded what may be called a limited self-government to the people of India; but we have made the concession without discernment of the varying capacities of the races and classes to which it has been granted. We have dealt with all alike, neglecting distinctive natural characteristics. We have failed to seize the true spirit of self-government in the East. Both in method and in scope we are wrong...The result of our method is this: that the reforms which we endeavour to introduce strike no real root. The soil and climate are not congenial to the plant. The year 1986 will, I fear, find the millions of India not one whit more able to govern themselves than they are now. We have nowhere fostered the growth of real material life. We are endeavouring to create a new English India. The product will not be much to our credit." "Why should we not try--if only as a political experiment--to give the Karens a chance of growing as a nation in their own way? Why should we not try and bring their wild growth under cultivation, grafting on the ancient roots as time and experience improve our perception and increase our skill? We have here a little people--probably under a million in all--who aspire to keep their own nationality intact. Why should we not allow them and encourage them to do so. The result may be of the highest interest in the future, and cannot fail to be fraught with great benefit to the people themselves; it will strengthen British Rule and safeguard it in the times of trouble which may yet be in store for us in Burma." Yes, why not? Surely, those British officials who have given the subject a thought and have carefully looked into the matter, could not help but be convinced of the reasonableness and potential significance of Mr. Smeaton's comments." Will Government or its officials redeem past neglect by lending an ear to a national request? The Karens have not proclaimed it from the house-tops, but they have time and time again, through their representatives, called the attention of Government to this earnest wish of theirs. If Government is convinced that the Karens are deserving of a fair trial, have they not the courage of their convictions before it is too late to do the Karens a good turn, and in turn get the full benefit of the co-operation of a loyal people of proven worth? And what is this request which the Karens submit for consideration? They ask for a fair share of the administration of the country which they have on several occasions helped to save from insurrection and rebellion. It has been estimated that there are seven Burmans to one Karen, and the Karens have tried unsuccessfully to obtain this ratio in the results of competition with the Burmans. The reasons have been fully stated in the preceding pages of this book. The obstacles are insurmountable, and the only practical solution is to allot the Karens one-seventh of the province for administration. There are seven divisions in the province, excluding Rangoon, one-seventh of it means one division. In this division the entire administration should be by Karens directly under British supervision. Tenasserim Division would be the division of choice, as it is mostly inhabited by Karens, and one in which administration is not so well developed as in other parts of the province. The administrators can therefore exercise or adopt any scheme or plan that will suit the peculiar needs of the country and its intended administration. The inhabitants of that part of the country, like any other part, will not be in any way disturbed. The Karens in other parts of the province can remain where they are if they wish it just as people of other nationalities domiciled in Tenasserim can remain there, as long as it is recognised that Tenasserim is a Karen country. Such a policy will result in the creation of a strong nationality full of life, patriotism and love of King and country. The division will advance and progress independently under the able guiding hands of sympathetic and efficient British officers. The present-day ideal is self-determination; but the Karens, in their desire for self-determination, realise that self-determination in their case must be determined according to the method and mode mapped out by experienced British officers with whom they have fought, with whom they have worked, and with whom they would ever co-operate. If the Karen nation, like all other nationalities of Burma, is left as it is, and not given their legitimate aspirations in a proper direction as inspired by its feeling of patriotism and loyalty to the government and law and order, it is greatly to be feared that a new group or generation of Karen extremists or obstructionists will arise. The Reforms Scheme has not been a benefit to them nor will it be for generations to come. Their wish is to work with and be under the direct supervision of the British in a section of the country to which they feel they have a right by their number and the solid work that they have put in ever since the British Government annexed the country. The Burmans have claimed the right of self-determination and so far they have been allowed a good share of it. Surely, they cannot object to the Karens having a proportionate share? Like the powerful British nation formed of four mighty nations in England, Scotland, Ireland and Wales, a great Burmese nation may be formed of the four principal races of the country, the Burmese, the Karens, the Arakanese, and the Shans; each nation with its own country and its own distinctive national characteristics, ready to unite for the good of the whole country. "Gallant little Wales" occupies a position, in many respects in relation to its more powerful neighbour England not dissimilar to that of the Karens in relation to the Burmese. The distinct nationality and language of Wales is being more and more recognised. This enables her the better to develop her peculiar genius, and contribute her special gifts to the common stock. The Karens of Burma are more numerous in proportion, and fully as distinct. It is their plea that this distinction as between Burmese and Karens be fully recognised, and acted on--to the benefit of Government and the contentment of the people; at present officials and Government servants in strong Karen communities are largely ignorant even of the language of the people. Let a condition be made that for service in the "Karen country," the candidate, whatever his nationality, should pass an examination in Karen. The educational qualification required in the service of the Karen country should be lower than those required for Burma as a whole. The Karens are still classified as a backward race, and it would only be fair to allow them lower qualifications for service. There will then be no dearth of candidates for the different services. For clerkships and ordinary posts in all departments an Anglo-Vernacular Seventh Standard qualification, and for posts like the Deputy Myookship a High School Final qualification only should be required. It might be mentioned that in Sir Reginald Craddock's original scheme for the Deputy Myookship the qualification specified was the High School Final Examination, although at present candidates from the ranks of University graduates have received preference over those with the High School Final qualification. Higher services such as the Burma Civil Service, Judical Service, and so on alone should claim university-graduate under such a scheme. If the above suggestion is accepted there will be no dearth of candidates for all the services for the whole Division as is feared by some officials with whom the writer has discussed the matter. If it is found that Karens cannot supply the requisite number of men in addition to the British officials, candidates of Burmese or any other nationality any be temporarily accepted until Karen candidates with the necessary qualifications are available. Of cou rse, the above is only a bare outline of the scheme, but the matter can be left in the hands of the highly-experienced British officers who will be in direct charge of the administration of the Karen country. "Karen Country," how inspiring it sounds! What thoughts, what manly feeling, what wonderful visions of the future the words conjure forth in the mind of a Karen. It was a highly-placed official to whom may be credited the origin of the name. A young Karen subordinate civilian officer had been recommended by his Deputy Commissioner and his Commissioner for dismissal from the service. The young officer went personally to the Chief Secretary and related the whole story of how it happened that he incurred the displeasure of his superior officer. A Burmese Sub-Divisional officer had found fault with him for something which, in the ordinary course of events, would have been overlooked and for which at most some chastisement would have sufficed; but the Sub-Divisional officer enlarged upon the fault or neglect and made such a strong report to the Deputy Commissioner that the Deputy Commissioner, without hesitation, recommended the young man's dismissal. It so happened that this high official was in the Chief Secretary's office at the time, and after hearing the story he said, "You Karens should all go to a 'Karen Country' since you cannot get along in other parts of the Province." In support of my contention for a "Karen Country" some lines may be quoted from the book India--a Federation? by Sir Frederick Whyte--whose name has more than once been quoted--First President of the Imperial Assembly of India, well-known to Burma as chairman of the Whyte Committee on the Reforms Scheme. "Love of country or patriotism is compounded of many things--sentiment, historic associations, community of economic interest, attachment to the soil itself, trials and triumphs shared in common--which when wielded together make nationality. Love of country is an affection, nationality the intellectual conception in which it is cast by political science. It has been defined many times, but never to the complete satisfaction of those who know what it is and how it can sway the hearts of men and move mountains. A nation has been defined as "a body of people united by a corporate sentiment of peculiar intensity, intimacy and dignity, related to a definite home country." That is a comprehensive definition in which the essentials are the unity, the corporate sentiment and the definite home country. These factors may be present in a Scotsman, for instance, both in relation to his nearer and dearer homeland of Scotland and in relation to the larger patria of Britain. Here two patriotisms happily interwoven in manner far more complete than that in which a Bengali can say that he belongs to the whole of India and the whole of India belongs to him. It is because of the fusion of the two patriotisms that Great Britain is truly a United Kingdom; and it is because that fusion is far from perfect in India that Indian Nationality is as yet no more than adolescent. The absence of nationality, or its decay, or even its adolescence, is a condition in which it is not proper or even possible to create enduring political institutions, whether Federal or unitary, if those institutions are to depend for any of their vitality on the popular will. The life is not there, or is but awaking. 'Only those,' says Mr. Alfred Zimmern, in his Nationality and Government, 'who have seen at close quarters what a moral degradation the loss of nationality involves, or sampled the drab cosmopolitanism of Levantine seaports or American industrial centres can realise what a vast reservoir of spiritual power is lying ready, in the form of national feeling, to the hands of teachers and statesmen, if only they can learn to direct it to wise and liberal ends. The strongest federal unions are those in which the local patriotism finds a comfortable place within the embrace of the larger national patriotism'...The Thirteen Colonies of the Atlantic Coast of America, for instance, grew up in independence, the one from the others, separated by great distance and peopled by citizens of very different origins. The climate of Boston differed from the climate of Savannah no more than the Bostonian himself differed from the gentleman of South Carolina; and if the Rhode Islander was a Puritan and democratic individualist, the Virginian was a patrician and a Cavalier to his very marrow. When some form of union was forced upon the colonies, these differences in habit and outlook made a unitary Government impossible, and exerted a determining influence upon the character of the federal constitution. So in Switzerland, each canton grew in sturdy independence in its home of mountain and valley, and only when compelled by the instinct of self-preservation to join forces with its neighbours did it yield even the meagre federal rights of the Swiss Constitution to a National Government. It has been held by the apologists of Swiss local autonomy that, after the Reformation, the Swiss Confederation only survived the strife between Catholic and Protestant because its loose bonds lay lightly on both. The Catholic canton indeed long withstood the growth of federal power, but eventually, it tardily, in 1874, consented to pay the small price required for the establishment of National Government." The above is a true sentiment. The Karen Elders, who have all along co-operated with the Government and are continuing to do so, have met with many obstructions and obstructionists, while engaged in finding recruits and other necessary requirements. If Government would carefully look into the reasons for the antagonism shown by these men, the Government would only blame themselves for not seeing into their grievances which have been real and heartrending. There are so many causes that have led to the adverse feeling of the Karen people. One great and most damaging cause is that the Karens have to work, communicate and co-operate with and through the "Middleman," so to speak, who has not the necessary sympathy and kindly regard. Remove that cause and the result will be a true co-operation in any movement for the good of the Government and the people. May God hasten the day when we can lift up our voices and sing with our whole heart and soul: "My country 'tis of thee, Sweet land of liberty, Of thee I sing; Land where our fathers died! Land of our Ancestors' pride! From every mountain side, Let freedom ring! "God save our gracious King, Long live our Noble King! God save the King! For Britain and her King, Have made our nation free! Now let our voices ring God save our King!" [Quelle: http://gutenberg.net.au/ebooks08/0800051h.html#ch12. -- Zugriff am 2016-04-28. -- Fair use]

1928

Alexander Krause entwickelt "katalysierende Silbertabletten" aus Silberchlorid  (AgCl) zur Konservierung von Trinkwasser und stellt sie unter dem Firmennamen "Katadyn" industriell her. Silberchlorid wird wichtig zur bakterienarmen Konservierung von Trinkwasser in Wassertanks.

Abb.: Wasserreservoir, Nakhon Si Thammarat, 2011
[Bildquelle: Joakim Johhansson. -- http://www.flickr.com/photos/48772841@N02/6094126280. -- Zugriff am 2013-08-23. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung, share alike)]

2471 / 1928-04 - 1929-03 datiert

1928-04

Terengganu (ترڠڬانو): Aufstand gegen die Briten unter Haji Abdul Rahman bin Haji Abdul Hamid (1868 - 1929) , wird niedergeschlagen.

Abb.: Lage von Terengganu (ترڠڬانو)
[Bildquelle: CIA. -- Public domain]

"Haji Abdul Rahman bin Haji Abdul Hamid (1868 - 1929) was an ulema (علماء), known as Haji Abdul Rahman Limbong because he visited Limbong, Kemaman to teach Islam and start trading. From 1922 until 1928, he was a resistance leader seeking to resist laws and changes introduced by the British. Early life Haji Abdul Rahman bin Haji Abdul Hamid was born in Telemong, Terengganu. He was much respected and loved by Malay society. Prior to the British arrival, Terengganu had Islam-based rules and administrations. The society freely opened up their land for farming and collecting crops. British occupation When the British came, new laws about the ways to open up land were introduced. One of them involves paying a tax to the government before using it. This new law makes it difficult for everyone, especially poor farmers. To make things worse, the permission letters and passes from the government for opening up lands were also introduced. Despite the laws being introduced by the British, Haji Abdul Rahman Limbong fought to protect the livelihood and means of survival of farmers, claiming that land only belongs to Allah, and eventually to those who work on them. In 1922, Haji Abdul Rahman Limbong represented one of the 43 farmers being put to trial in a court for doing farming without permission. In numerous hearings that followed, no results had been given. In 1925, about 300 to 500 farmers cleared Tengku Haji Nik's land without permission from the government. Insurgency In 1928, following a series of restrictions and crackdowns by the British, Haji Abdul Rahman Limbong assembled about 1,000 people in Kampung Buluh, to launch their resistance to get the British out of their state. They attacked the police station in Kuala Berang, and conquered it,[1] raising a red flag in its place. After the successful attack, they moved on to Kuala Terengganu, to persuade the Sultan to endorse their actions. Meanwhile, another group of resistance fighters was formed at Kampung Pelam, Telemong. The British representative sent a police from the state's capital to Kuala Berang to get aid from the Federated Malay States. As the resistance forces approached Padang Kachong, Kuala Telemong, the police defended against the resistance. Most of the resistance fighters died in the battle, and finally, the resistance retreated. Aftermath and final years All of the leaders involved in the insurgency of Terengganu citizenry had been found and put on trial. The majority of them were sentenced to lifelong imprisonment. Haji Abdul Rahman Limbong, who was one of them was found guilty, but was not sentenced like most of his leaders. Instead, he was exiled from Terengganu to Mecca (مكة), where he continues to teach Islam, until his death in 1929." [Quelle: http://en.wikipedia.org/wiki/Haji_Abdul_Rahman_Limbong. -- Zugriff am 2015-03-04]

1928-04-01

Das Gesetz über den öffentlichen Dienst tritt in Kraft.

1928-04-07

Unterzeichnung des Freundschafts-, Handels- und Schifffahrtsvertrags mit dem Deutschen Reich. Ratifiziert 1928-10-24, gültig bis 1933-10-24.

1928-04-21

Ein US-Konsul "Siam's Immigration Question" an das Außenministerium:

"Chinese immigration into Siam does not result in a displacement of the Siamese; nor does it give rise to a ruinous competition for the means of livelihood. A slight investigation will disclose, on the contrary, that it has distinctive economic benefits and supplies a labor and enterprise which the Siamese refuse to supply themselves. It is complementary rather than competitive. Whatever form the control of this immigration may take, it will have for its end, not the protection of the native population from displacement or economic ruin but the political expediency of preserving the identity of the race ... the little Kingdom stands in the way of being overwhelmed completely, or at least, finding its peace destroyed and the realm engulfed by a host of alien dissidents nominally paying homage to republican ideas of government." [Zitiert in: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 85f.]

1928-04-27

Bangkok Times: "Communism in the East"

"The prosperous section of that [Chinese] community is too large to make communism a very serious danger. When the bulk of a community are established on an economically sound basis, and have something to lose in a revolution, the communist fanatics labor in vain." [Zitiert in: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 167]

1928-05

Gesetzliches Verbot des Kinderhandels und des Mädchenhandels

"In the Daily Mail was aired the scandal of the police complicity, of at least a decade’s standing, with a slave syndicate run by influential Siamese. Agents in China kidnapped girls for brothel service in Siam and Malaya, and hundreds of them were sold annually through an exchange pleasantly known as "the rest house." The suicide of a Chinese girl, who had been decoyed to Bangkok thinking that she was joining her husband in Saigon, led to a press investigation, which only at first received royal support. But finally, in May 1928, the traffic in women and children was made unlawful, with a maximum penalty of seven years’ imprisonment and a fine of Tcs. 1,000." [Quelle: Thompson, Virginia <1903 - 1990>: Thailand the new Siam. -- New York : Macmillan, 1941. -- S. 688.]

1928-05

Verordnung über Feuerwaffen und Munition: Händler dürfen gleichzeitig nur 100 Feuerwaffen auf Lager halten, davon dürfen höchstens 25 Revolver sein.

1928-05-03  - 1928-10

Jinan-Zwischenfall (五三慘案 - Massaker vom 3. Mai). Seow Hoodseng (Xiao Focheng/萧佛成/Sribunruang/สีบุญเรือง) organisiert deswegen in Bangkok einen Boykott japanischer Waren. Der Boykott wird ab 1928-06 mit Gewalt durch "Iron and Blood Corps" (鐵血團/tie Xue Tuan). durchgesetzt. Boykottbrecher werden bedroht, entführt oder ermordet. Chinesische Dockarbeiter weigern Sich, Güter von und nach Japan zu bearbeiten. Im Juli beklagt sich der Manager von Mitsui (三井), dass nur noch wenige chinesische Händler wagen, mit Mitsui Geschäftsbeziehungen zu haben. Die Behörden Siams verhaften viele der Boyotteure, einige Mitglieder von Geheimgesellschaften werden des Landes verwiesen. Im August werden siamesische Arbeiter als Streikbrecher in den Docks eingesetzt. Im Oktober wird der Boykott endgültig gebrochen. Die Chinesen Siams haben inzwischen 600.000 Baht für die Opfer des Jinan-Massakers gesammelt.

Abb.: Lage von Jinan (济南)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

"The Jinan incident (Wade-Giles: Tsinan Incident, Japanese: 済南事件) or May 3 Tragedy (simplified Chinese: 五三惨案; traditional Chinese: 五三慘案; pinyin: wŭ sān cǎnàn), was an armed conflict between the Japanese Army allied with Northern Chinese warlords against the Kuomintang's (中國國民黨) southern army in Jinan (济南), the capital of Shandong (山東) in 1928 during the Kuomintang's Northern Expedition (國民革命軍北伐)." [Quelel: https://en.wikipedia.org/wiki/Jinan_incident. -- Zugriff am 2015-06-25]

1928-06-13

Tod von Feldmarschall Bhanurangsi Savangwongse, Prinz Banubandhu Vongsevoradej (สมเด็จพระเจ้าบรมวงศ์เธอ เจ้าฟ้าภาณุรังษีสว่างวงศ์ กรมพระยาภาณุพันธุวงศ์วรเดช, 1859 – 1928).

Abb.: Feldmarschall Bhanurangsi Savangwongse, Prinz Banubandhu Vongsevoradej (สมเด็จพระเจ้าบรมวงศ์เธอ เจ้าฟ้าภาณุรังษีสว่างวงศ์ กรมพระยาภาณุพันธุวงศ์วรเดช)
[Bildquelle: Wikipedia. -- Public domain]

"Field Marshal Prince Bhanurangsi Savangwongse, The Prince Banubandhu Vongsevoradej (11 January 1859 – 13 June 1928) (Thai: สมเด็จพระเจ้าบรมวงศ์เธอ เจ้าฟ้าภาณุรังษีสว่างวงศ์ กรมพระยาภาณุพันธุวงศ์วรเดช) was a son of HM King Mongkut of Siam and HM Queen Debsirindra (เทพศิรินทรา, 1834 - 1861). Although the Prince held a number of posts in the government of his elder brother, King Chulalongkorn, including the post of Commander-in-Chief of the Royal Siamese Army, he is best remembered as the founder of the Thai postal service. His most famous son is the Formula One racer, Prince Birabongse Bhanutej Bhanubandh (พระวรวงศ์เธอ พระองค์เจ้าพีรพงศ์ภาณุเดช 1914 - 1985), better known as Prince Bira (พระองค์พีระ)." [Quelle: http://en.wikipedia.org/wiki/Bhanurangsi_Savangwongse. -- Zugriff am 2012-04-03]

1928-06-18

Erlass, dass Mönche keine Frauen zu Nonnen oder Novizinnen ordinieren dürfen.

1928-07 - 1928-09

Moskau (Москва, Sowjetunion): 6. Kongress der Komintern (Коммунистический интернационал - Коминтерн, 3-й Интернационал). Begin der Dritten Periode, die bis 1935 andauert.

"The Third Period is an ideological concept adopted by the Communist International (Comintern) at its Sixth World Congress, held in Moscow in the summer of 1928. The Comintern's theory was based on its economic and political analysis of world capitalism, which posited the division of recent history into three periods. These included a "First Period" that followed World War I and saw the revolutionary upsurge and defeat of the working class, as well as a "Second Period" of capitalist consolidation for most of the decade of the 1920s. According to the Comintern's analysis, the current phase of world economy from 1928 onward, the so-called "Third Period," was to be a time of widespread economic collapse and mass working class radicalization. This economic and political discord would again make the time ripe for proletarian revolution if militant policies were rigidly maintained by communist vanguard parties, the Comintern believed. Communist policies during the Third Period were marked by extreme hostility to political reformism and political organizations espousing it as an impediment to the movement's revolutionary objectives. In the field of trade unions, a move was made during the Third Period towards the establishment of radical dual unions under communist party control rather than continuation of the previous policy of attempting to radicalize existing unions by "boring from within." The rise of the Nazi Party to power in Germany in 1933 and the annihilation of the organized communist movement there shocked the Comintern into reassessing the tactics of the Third Period. From 1934, new alliances began to be formed under the aegis of the so-called "Popular Front." The Popular Front policy was formalized as the official policy of the world communist movement by the Seventh World Congress of the Comintern in 1935." [Quelle: http://en.wikipedia.org/wiki/Third_Period. -- Zugriff am 2015-01-26]

1928-07 - 1931

Der vietnamesische Revolutionär Nguyễn Ái Quốc (Ho Chi Minh, 1890 - 1969) kommt nach Bangkok und lebt zeitweise in Nordostthailand, besonders  Ban Nachok (บ้านนาจอก). Er verkleidet sich gelegentlich als buddhistischer Mönch.

Abb.:  Nguyễn Ái Quốc (Ho Chi Minh), 1921
[Bildquelle: Agence Meurisse / BNF / Wikimedia. -- Public domain / domaine public]

Abb.: Lage von Ban Nachok (บ้านนาจอก)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

1928-07

Purachatra Jayakara, Prinz von Kamphaengphet (พระเจ้าบรมวงศ์เธอ พระองค์เจ้าบุรฉัตรไชยากร กรมพระกำแพงเพ็ชรอัครโยธิน, 1881 - 1936) berichtet, dass entlang der neuen Bahnlinien in Nordostthailand überall sich überall Chinesen niederlassen, sodass die Bahnstrecke fast wie eine chinesische Kolonie ausschaut.

1928-07-28 - 1936-10-16

Yasukichi Yatabe (矢田部保吉) ist japanischer Gesandter

1928-07-29

In der Zeitung ไทยหนุ่ม [Thai Jugend] erscheint folgende Glosse:

"If You: Want to get in trouble, go out and look for it Want to be a foreigner, go out and change your nationality Want to strike a pose, learn to be obsessed over status Want to deceive and tell falsehoods, seek advice from the people over at the Asia Life Insurance Company with their long lying tongues Want to see heaven, hang on to the waist of Phanom Sara Narin Phasit’s [นรินทร์ ภาษิด, 1874 - 1950] daughters" [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 138. -- Fair use]

1928-07-31

In der Zeitung ไทยหนุ่ม [Thai Jugend] erscheint ein Artikel "Oh! Impermanence" (Übers.: Peter Koret)

"The act of enlightenment is exceedingly difficult. The Buddha, for example, had to encounter demons and indescribable difficulties. Normal human beings would certainly not have the ability to complete such a process. Furthermore, the Buddha did not act out of his own personal interests, but rather in order to establish his religion and free all living beings from the endless cycle of death and rebirth. And yet even goodness of this magnitude could not prevent certain human beings, great in their wickedness, from acting as enemies of the Buddha and his religion. In fact, Buddhism has encountered many people of much evil intent on many an occasion as can be seen from our religious and historical chronicles. Narin Phasit [นรินทร์ ภาษิด, 1874 - 1950] has built a tower outside of his house with the appearance of a temple and has pretended that this building is a religious site. He has shaved the heads of both of his daughters and dressed them up in the religious clothing of Buddhist novices. Furthermore, he has written the words "Nariwong Temple" [วัตร์นารีวงศ์] at the front of his home. All Buddhists who respect the Triple Gems [i.e., the Buddha, the dharma, and the clergy] are of the unanimous opinion that the actions of Mr. Phasit are an offense to, and directly contemptuous of, the Buddhist religion that all of us respect in the innermost depth of our hearts." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 139. -- Fair use]

"After the Buddha died, it was the duty of the Committee of Monks to take care of his words and his doctrine and in essence serve as his representative. The Committee of Monks [i.e., the Buddhist Council of Elders] has in no way whatsoever recognized the actions of Mr. Narin. Even so, Mr. Narin has stubbornly acted contrary to their wishes and continues to do so to this very day. Therefore we can see quite clearly that the intention of Mr. Narin [นรินทร์ ภาษิด, 1874 - 1950] is to look down upon Buddhism and conduct himself in a manner befitting an enemy of his religion. The actions of Mr. Narin both in the past and at present represent a grave danger to the Buddhist religion because what he is doing is the equivalent of openly showing his contempt towards the Committee of Monks through his public words of challenge. . . . Were anyone arrogant enough to be contemptuous of Christianity or Islam in a similar fashion, it certainly would not take long for that person to meet up with a bad fate. We are truly sorrowful to observe Mr. Narin acting as an enemy of Buddhism and looking down upon our religion for his own entertainment. We can only hope that our government will serve as our refuge and will not simply sit still and do nothing in response." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 143. -- Fair use]

1928-08-05

In der Zeitung ไทยหนุ่ม [Thai Jugend] erscheint ein Artikel über Narin Phasit [นรินทร์ ภาษิด, 1874 - 1950]:

"We have received the welcome news that at this very moment the government is finally taking up the business of Narin  [นรินทร์ ภาษิด, 1874 - 1950] and his daughters. The municipal police chief has sent a copy of the Supreme Patriarchs proclamation to the government headquarters in Nonthaburi [นนทบุรี] and given the order that the bald-headed women must immediately and in great haste change their manner of dress for they are in no way acceptable to the religious authorities in Siam. The governor afterwards sent on the order to the provincial sheriff, and the sheriff, a man by the name of Amat [อำมาตย] Tri Somchit, has called Narin into his office to explain exactly what has been written in that order. In response, Narin has contested that his daughters have acted in good faith. Therefore, whatever the order of the governor, he has requested that the governors order be first put in writing and then he himself will answer in writing." [Übersetzung: Koret, Peter: The man who accused the king of killing a fish : the biography of Narin Phasit [นรินทร์ ภาษิด] of Siam (1874-1950). -- Chiang Mai : Silkworm, 2012. -- 397 S. : Ill. ; 21 cm. -- ISBN 9786162150432. -- S. 141. -- Fair use]

1928-08-11

Deutsche Verfassungsfeier in Bangkok mit einem "Hoch auf den Reichspräsidenten!" und dem Absingen der Nationalhymne:

Abb.: Deutsche Verfassungsfeier in Bangkok
[Bildquelle: Bundesarchiv, Bild 146-2006-0058 / CC-BY-SA]

1928-19-27

Paris: Unterzeichnung des Kellogg-Briand-Pakt zur Ächtung des Krieges. Auch Siam wird unterzeichnen.

Abb.: Unterzeichnerstaaten des Kellogg-Briand-Pakts
dunkelgrün: Erstunterzeichnerstaaten,
hellgrün: weitere Unterzeichnerstaaten,
hellblau: Kolonien der Unterzeichnerstaaten,
dunkelblau: Völkerbundmandatsgebiete der Unterzeichnerstaaten
[Bildquelle: BlankMap-World-1921.png: User:Rülpsmann, User:Hoshie, User:Roke / Wikimedia. -- GNU FDLicense]
 

1928-09

Der dänische Chemie-Professor Möller erklärt sich bereit, den Medizinstudenten der Chulalongkorn University (จุฬาลงกรณ์มหาวิทยาลัย) jeden Samstagnachmittag eine Stunde Deutschunterricht zu geben.

1928-09

An der katholischen Schule Mater Dei (โรงเรียนมาแตร์เดอี) wird Deutschunterricht eingeführt.

1928-09-01

Im Kriegsministerium wird eine deutsche Abteilung eröffnet, die deutsche Bücher über Waffenkunde, Kriegslehre und dergleichen ins Thai übersetzen sollen. Das Kriegsministerium plant weiters, den Offizieren Siams deutsche Sprachstunden erteilen zu lassen.

1928-09-05

Der britische Bakteriologe Alexander Fleming (1881 - 1955) entdeckt per Zufall das Penicillin. Allgemein zugänglich wird dieses bahnbrechende Antibiotikum erst nach dem 2. Weltkrieg.

Abb.: Alexander Fleming, 2. Weltkrieg
[Bildquelle: Ministry of Information Photo Division Photographer / Wikimedia. -- Public domain]

Abb.: Der Penicillin-Pilz Penicillum notatum
[Bildquelle: Wellcome Images. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung, keine Bearbeitung)]

1928-09-08

Es erscheint:

คณะสาระพุทธนิคายขอฟ้องเสนาบดีธรรมการ ว่าสั่งการมีเปนธรรม / สภาเผยแผร่ศาสนาพุทธ [= นรินทร์ ภาษิด / Narin Phasit] <1874 - 1950>]. -- Das Buch attackiert den Religionsminister, da dieser angeordnet hat, dass die buddhistische Ordination von Frauen illegal ist.

Abb.: Einbandtitel

1928-09-15

Stapellauf von RMS Viceroy of India der Peninsular and Oriental Steam Navigation Company (P & O). Es ist das erste in Europa gebaute Schiff mit Elektromotoren, Elektrizitätserzeugung: zwei ölgefeuerte Dampfturbogeneratoren.

Abb.: RMS Viceroy of India, 1930
[Bildquelle: Wikimedia. -- Public domain]

1928-09-25

Bericht der deutschen Gesandtschaft an das Auswärtige Amt:

"Die deutsche Gesandtschaft in Bangkok berichtete dazu, dass die englische Sprache in Siam allgemein verbreitet sei. Deswegen sei hier englische Literatur in großer Zahl vorhanden. Außerdem sei Englisch die Unterrichtssprache in der medizinischen Fakultät der Chulalongkorn-Universität [จุฬาลงกรณ์มหาวิทยาลัย], „da sie mit den großen Mitteln der Rockefeller Stiftung unterhalten wird und amerikanische Professoren als Lehrkräfte dort tätig sind". Neben England habe Frankreich dem Bericht zufolge starken kulturellen Einfluss durch die Missionsschulen in Siam erlangen können. Außerdem sei für die Verbreitung allgemeiner französischer Literatur die Alliance Française in Siam tätig, der eine große Anzahl siamesischer Persönlichkeiten angehörte. Dort seien nach Angabe der deutschen Gesandtschaft auch französische Sprachkurse für Siamesen veranstaltet worden. Mit den Prüfungen am Ende jedes Kurses seien Stipendien für das Studium in Frankreich an erfolgreichen Kursteilnehmer verteilt worden. So „hält es sich dies aber, soweit man es übersehen kann, mehr in dem Rahmen allgemeiner französischer Kultur- Propaganda, als dass dadurch im besonderen die Verbreitung wissenschaftlicher französischer Werke gefordert wird, die im Vergleich zu den englischen Büchern zahlenmäßig hinten stehen"." [Quelle: Catthiyakorn Sasitharamas [คัททิยากร ศศิธรามาส]: Die deutsch-thailändischen Beziehungen in der Zeit der Weimarer Republik bis zum Ende des Zweiten Weltkriegs. -- Hamburg : Kovač, 2012. -- 346 S. ; 21 cm. -- (Schriftenreihe Schriften zur Geschichtsforschung des 20. Jahrhunderts ; Bd. 4). -- ISBN 978-3-8300-6361-2. -- Zugl.: Hamburg, Univ., Diss., 2012. -- S.  177f., Anm. 399. -- Fair use]

1928-10

Der Siamesische Lehrerverein beauftragt Luang Senar, einen Deutschkurs für Lehrkräfte zu geben. Es nehmen ca. 20 Lehrer teil.

1928-10-05

Tod von Prinz Charoonsakdi Kritakara (พระวรวงศ์เธอ พระองค์เจ้าจรูญศักดิ์กฤดากร, 1875 - 1928).

Abb.: Prinz Charoonsakdi Kritakara (พระวรวงศ์เธอ พระองค์เจ้าจรูญศักดิ์กฤดากร)
[Bildquelle: th.Wikipedia. -- Public domain]

• 1906 - 1909: Botschafter in Frankreich, Italien, Spanien und Portugal

• 1910 - 1912: Justizminister

• 1912 - 1928: Botschafter in Frankreich, Italien, Spanien und Portugal

• 1918 - 1920: Vertreter Siams bei der Pariser Friedenskonferenz und den daraus folgenden Friedensschlüssen

• 1920 - 1928: Ständiger Vertreter Siams beim Völkerbund

Verheiratet mit

• Mom Juam (หม่อมเชื่อม), Heirat 1912

• Mom Prung (ม่อมปรุง)

1928-10-10 - 1931-12-15

Chiang Kai-shek (蔣介石, 1887 - 1975) ist Präsident der Republik China (中華民國總統)

Abb.: Chinesische Karikatur über die Versuche der USA nach 1949, das kommunistische China mit Hilfe von Chiang Kai-shek (蔣介石, links) auszuhebeln
[Bildquelle: thaths. -- http://www.flickr.com/photos/34816987@N00/3783126483. -- Zugriff am 2013-10-15. --  Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung ; Nutzung der Karikatur mit ungenanntem Autor: Fair use])

1928-10-11 + 14

Die Zeitschrift ราษฎร (Rasadorn):

"A somewhat similar theme to that of the article which led to Sayam Riwiu's closure was expounded the following year in columns by the writer ‘Tharatatukaro’ in the Thai newspaper Rasadorn (The People). However, cloaked in a vaguely Buddhist mystical terminology, they | provoked a milder official response than Sayam Riwiu's less cautiously worded piece. The pseudonymous author’s message, expressed mainly (by analogy, was that freedom and equality were the result of great upheaval: If no great upheaval occurs, there will be no equality since equality in its true nature is like powder medicine which is well ground. All the (ingredients before grinding are not of the same quality. [It is] Only | when they are well ground together that they are equal. However, few Thai readers would fail to see a thinly veiled allusion to the monarchy in the following: In any place where a big tree grows, other plants cannot grow because the big tree will snatch all the food from them. If we cut down that big tree, we will see a variety of plants growing in abundance. an even more overtly political elaboration on the doctrine that progress can only come from drastic change, it was asserted that ‘At (the end the poor will come to realize that all properties are the common properties of the world the poor will join forces to eliminate all the powerful and the rich’. Current developments on the world political scene were also cited in support of the writer’s revolutionary vision, including the Kellogg Peace Treaty, American rearmament and the world arms race, and conditions in China: We have looked at China as a land of Kali Yuga or Dura Yuga [great upheavals], plagued with continued internecine wars. But do not think she is reaching the final point of demise. I dare argue that China will be a great power in the future, this because of her change from the old to the new. " [Quelle: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 143f.]

1928-10-18

Der Geograf Wilhelm Credner (1892 - 1948) veröffentlicht in Deutsche Tageszeitung einen ersten Bericht über seine Erhebungen in Siam. Credner weilt in Siam, um das "Völkergemisch Siams" zu studieren

1928-10-20

Aus einer verwaltungsinternen "Note au sujet de l’application éventuelle en Indochine des dispositions de l’article 4 du traite 14 février 1925 relatives à la propagande religieuse, Hanoi, 20 octobre 1928":

"Due to their [Laos und Kambodscha] religious brotherhood [with Siam] are exposed to becoming spiritually dominated by Siam. Bangkok is a religious metropolis that exerts a major attraction on all Lao and Cambodian monks, educated as well as uneducated. Up to the present [Siam] has - in this part of the Far East - been the centre of Buddhist studies, the guardian of religious traditions, and the centre for a recognised ecclesiastic hegemony. It is there [in Siam] that the sacred texts are compiled and printed; it is from there they [the texts] are dispersed." This was a situation that potentially could be worsened if Thai monks were granted freedom to conduct missionary activity in Indochina, as the Franco-Siamese treaty of 1925 allowed. "The consequences of such a liberty, appearing simply as being religious, may prove disastrous, as for Siam, Buddhism is before anything else a Siamese religion closely associated with Siamese patriotic ambitions. To prevent that a real nationalism unifies the two parts of French Indochina with Siam, we have to make Phnom Penh [ភ្នំពេញ] the base for all Buddhist propaganda." "It is advisable that the Royal Library in Phnom Penh is replicated in Vientiane [ວຽງຈັນ] or Luang Phrabang [ຫຼວງພະບາງ]. This institution will be charged with distributing among the population in Laos Buddhist texts in Lao to replace the publications of the same order that derive from Bangkok. The danger of Siamification is much greater in Laos than in Cambodia due to the geographical situation of our Mekong provinces and the closeness between the Lao and Siamese people who have related languages. So measures are necessary especially in this respect to protect our populations against Siam's spiritual and intellectual ascendancy." [Übersetzung: Ivarsson, Søren: Creating Laos : the making of a Lao space between Indochina and Siam, 1860-1945. -- Copenhagen : NIAS, 2008. -- 238 S. : Ill. ; 22 cm. -- (Nordic Institute of Asian Studies monograph series ; 112). -- ISBN 978-87-7694-023-2. -- S. 121f.]

Abb.: Lage von Phnom Penh [ភ្នំពេញ], Vientiane [ວຽງຈັນ] und Luang Phrabang [ຫຼວງພະບາງ]
[Bildquelle. Wikimedia. -- Public domain]

1928-10-23

"Why people of Siamese are never too rich"

Abb.: Why people of Siam are never too rich
[Bildquelle: International Newsreel Photo. -- http://2bangkok.com/07-phyayomaraj.html. -- Zugriff am 2013-11-17]

Abb.: Why people of Siam are never too rich
[Bildquelle: International Newsreel Photo. -- http://2bangkok.com/07-phyayomaraj.html. -- Zugriff am 2013-11-17]

"Bangkok, Siam... It has always been a moot question in all minds as to why people of Siam are never over-burdened with riches. Now the answer comes in the form of a series of pictures which demonstrates in graphic way how surplus riches of the people are disposed of. When a man of Siam thinks he's too wealthy to go to heaven he promptly goes out and purchases as much food, clothing, fruit, etc. as will relieve him of his surplus money. He then mounts a high platform built for the express purpose and throws his gifts down to members of the poorer class below. Since all have a right to the food and clothing offered a merry battle goes on for possession of the offerings. Hooks are even made which might tend to give the seeker a better chance to make a good haul. However, before the foodstuffs and clothing are given away, prayers and praises to the king of the devil or "Phya Yomaraj" [พญายมราช] are sung. The prayers insure the donors of recognition when they dies and are led before the king of the devil for entrance to heaven. After the prayers are said and the food distributed, the huge image is burnt, and residents of Siam must wait until they pile up more coin of the realm before they can stage another similar celebration. October 23, 1928" [Quelle: International Newsreel Photo. -- 1928-10-23. -- http://2bangkok.com/07-phyayomaraj.html. -- Zugriff am 2013-11-17]

1928-11-18

Uraufführung von Walt Disney's (1901 - 1966)  und Ub Iwerks' (1901-1971) Ton-Trickfilm Steamboat Willie. Damit schafft Mickey Mouse den Durchbruch.

Abb.: Filmtitel
[Bildquelle: Wikipedia. -- Fair use]

1928-12

Konflikt zwischen den chinesischen Reismüllern Siams und den europäischen und kubanischen Reisimporteuren. Die Importeure bemängeln schlechte Qualität, Untergewicht und mangelnde Einheitlichkeit der Reislieferungen Siams. Die Reismüller antworten mit faulen Ausreden. Daraufhin werden die Müller durch raffinierte Bank-Arrangements faktisch vom Export-Geschäft ausgeschlossen.

1928-12-01

In Kasikorn (กสิกร) erscheint ein Artikel von Prinz Siddhiporn (หม่อมเจ้าสิทธิพร กฤดากร, 1883 - 1971)

"The absolute monarchy periodically became concerned over the apathy of the Siamese in permitting and even encouraging foreigners to exploit their resources. Prince Siddhipom [หม่อมเจ้าสิทธิพร กฤดากร, 1883 - 1971], in an interesting and timely article, expressed the Government’s unofficial attitude. He preached to the middle class to take up the development of their country without first awaiting extension of the means of communication. It was not enough to exert themselves chiefly in placing unobtrusive obstacles in the way of foreign investors and in using economic concessions as a lever to obtain political treaty concessions. The railroad junction of Haad Yai [หาดใหญ่] was an illustration of the consequences of Siamese indifference. The land on both sides of the road in that commune belonged to foreigners. Originally it had been taken up as a speculation by officials, but they had sold it to some Chinese. In the changvad [changwat - จังหวัด] of Singora [= Sonkhla -  สงขลา] alone, 100,000 rai [ไร่] [= 160 km²] of land had in this way come into Chinese hands. Abb.: Lage von Haad Yai [หาดใหญ่] und Sonkhla [สงขลา] [BIldquelle: CIA. -- Public domain] Foreign capital, said Prince Siddhiporn, has always been regarded as dangerous for a small country like Siam, as witnessed by the effect of economic imperialism in Syria, Egypt, and Manchuria. It also involves bringing in foreign labor, and both employers and employees send their earnings out of the country. All Siam gets out of their activities is a land tax and a tax on produce; and if these are not kept light, foreign capital will be withdrawn. In mining the situation is worse than in teak; for not only the labor and capital but also the machinery and gasoline are foreign. Minerals are not a source of endless wealth since they can never be replaced, and exploiting mines is analogous to living on one’s capital. Any large increase in their output only brings down the price and with it the royalty, which is all that Siam gets out of it. Prince Siddhiporn did not advocate a dog-in-the-manger attitude. Foreigners had taken much from Siam, but they had also created outlets for Siam’s trade and endowed the country with modern education and machinery. But Siam must maintain her cautious attitude about accepting foreign aid and must actively go about developing her own resources and the strength that comes with national wealth." [Quelle: Thompson, Virginia <1903 - 1990>: Thailand the new Siam. -- New York : Macmillan, 1941. -- S. 586f.]

1928-12-06

König und Königin eröffnen die Jahrhundertausstellung (Centenary Exhibition) der protestantischen Missionen in Siam

"In his speech at the Protestant centenary celebrations in 1928, Prajadhipok took up the question of Buddhist tolerance of rival ecclesiastical activities. He declared that all Buddhists, and particularly the king, who officially defended the faith, rejoiced to see merit made under the influence of any religion since the goal was always the same—the diminution of the world’s misery. The missionaries, he said, had shown themselves able to teach the Siamese to be better men and women and to be loyal to their country; and theirs was the only foreign enterprise whose benefits were enjoyed wholly in the country. When this same king decreed that moral instruction should be given in the country’s schools, he added that Buddhism should not be extolled at the expense of other religions." [Quelle: Thompson, Virginia <1903 - 1990>: Thailand the new Siam. -- New York : Macmillan, 1941. -- S. 664.]

1929-01

Es erscheint:

Legatus [= Asmis, Rudolf] <1879 - 1945>: Die Chinesen in Siam : ein Ausschnitt aus dem Problem der Gegenwart. -- In: Preußische Jahrbücher. -- 215 (1929-01/03). -- S. 281 - 294

1929-01-08

Eröffnung der Station für den drahtlosen Telegrafenverkehr zwischen Siam und Europa. Lieferant ist die deutsche Firma Telefunken Gesellschaft für drahtlose Telegraphie m.b.H. Die Eröffnung war für 1928-07-14 geplant gewesen, musste aber wegen technischer Probleme beim Bau verschoben werden.

1929-01-14

Sturz von Amanullah Khan ( ‏امان الله خان‎‎) (1892 - 1960), König von Afghanistan. Der Sturz wird in der Presse Siams sehr beachtet und führt zur Beunruhigung unter den Royalisten Siams.

Abb.:  Amanullah Khan ( ‏امان الله خان‎‎), ca. 1927
[Bildquelle: Wikimedia. -- Public domain]

1929-01-29

Zeitung Ratsadorn (ราษฎร) über Brustwarzen und Sex:

"A woman’s breasts require gentle, loving care. Her nipples, for example, are very sensitive, one of the sources of sexual arousal. A man should be alert to this fact and not neglect to stimulate his wife and thereby greatly increase her pleasure." [Übersetzung: Barmé, Scot: Woman, man, Bangkok : love, sex, and popular culture in Thailand. --  Lanham : Rowman & Littlefield, 2002. -- 273 S. : Ill. ; 24 cm. --  ISBN 0-7425-0157-4. -- S. 194, Anm. 47]

1929-02

Gesetz über den Civil Service.

1929-02-05

Der britische Gesandte Cecil Dormer (1883–1979) über Prinz Purachatra (พระเจ้าบรมวงศ์เธอ พระองค์เจ้าบุรฉัตรไชยากร กรมพระกำแพงเพ็ชรอัครโยธิน, 1881 - 1936) und ein amerikanischer Diplomat über ihn:

The British Minister reported that, ‘He is cordially disliked by most of the Royal Family’, and an American diplomat wrote that, ‘The Prince is one of the most decisive characters in the Royal Family, in fact this characteristic has cost him the influence with the King and members of the royal family which his talents would otherwise assure him’, and noted that Westerners admired him . . . because of his decision, progressive outlook and occidental methods of doing business; but these very characteristics are sources of his unpopularity in royal circles because they are untempered with that gentleness so requisite to Siamese standards. There is no doubt that the Prince’s lack of tact has cost him many friends and some unpopularity." [Quelle: Batson, Benjamin Arthur <1942 - >: The end of the absolute monarchy in Siam. -- Singapore : Oxford Univ. Pr., 1984. -- 349 S. : Ill. ; 22 cm. -- (Southeast Asia publications series ; no. 10). -- ISBN 0-19-582612-4. -- S. 124, Anm. 132]

1929-02-15

Die deutsche Firma B. Grimm & Co, Bangkok, liefert der siamesischen Regierung eine 20kW-Kurzwellenstation der Firma Telefunken.

1929-03-04 - 1933-03-04

Herbert Clark Hoover (1874 - 1964) ist Präsident der USA.

Abb.: Herbert Clark Hoover / von Oscar Cesare <1885 - 1948>, 1929-03-29
[Bildquelle: Wikipedia. -- Public domain]

1917 - 1929-03-31

Ergebnisse der Kampagne gegen Hakenwurm-Erkrankungen:

Behandlungen

• 1,8 Mio. Behandlungen von Darmparasiten-Erkrankungen

• 1,3 Mio. Behandlungen von Hakenwurm-Erkrankungen

Abb.: Positiver Befund von Darmparasiten in 722.000 Stuhlproben 1917 - 1923-03-31 (in Prozent, mehrere Befunde im gleichen Stuhl sind möglich)
[Datenquelle: Siam : general and medical features / by the Executive Committee of the 8th Congress of Far Eastern Association of Tropical Medicine. -- Bangkok : Bangkok Times, 1930. -- S. 217]

Vorträge über Darmparasiten

• 36.000 Vorträge

• 1,9 Mio. geschätzte Zuhörer

467.000 Broschüren verteilt

Inspektion

• 421.000 neue Latrinen

• 168.000 alte Latrinen

Verwendete Ressourcen

ausführlich: http://www.payer.de/thailandchronik/ressourcen.htm

Phongpaichit, Pasuk <ผาสุก พงษ์ไพจิตร, 1946 - > ; Baker, Chris <1948 - >: Thailand : economy and politics. -- Selangor : Oxford Univ. Pr., 1995. -- 449 S. ; 23 cm. -- ISBN 983-56-0024-4. -- Beste Geschichte des modernen Thailand.

Ingram, James C.: Economic change in Thailand 1850 - 1870. -- Stanford : Stanford Univ. Pr., 1971. -- 352 S. ; 23 cm. -- "A new edition of Economic change in Thailand since 1850 with two new chapters on developments since 1950". --  Grundlegend.

Akira, Suehiro [末廣昭] <1951 - >: Capital accumulation in Thailand 1855 - 1985. -- Tokyo : Centre for East Asian Cultural Studies, ©1989. -- 427 S. ; 23 cm.  -- ISBN 4896561058. -- Grundlegend.

Skinner, William <1925 - 2008>: Chinese society in Thailand : an analytical history. -- Ithaca, NY : Cornell Univ. Press, 1957. -- 459 S. ; 24 cm. -- Grundlegend.

Mitchell, B. R. (Brian R.): International historical statistics : Africa and Asia. -- London : Macmillan, 1982.  -- 761 S. ; 28 cm.  -- ISBN 0-333-3163-0

Credner, Wilhelm <1892 - 1948>: Siam das Land der Tai : eine Landeskunde auf Grund eigner Reisen und Forschungen. -- Stuttgart : Engelhorn, 1935. -- 423 S. : Ill.

Landon, Kenneth Perry <1903 - 1993>: Siam in transition : a brief survey of cultural trends in the five years since the revolution of 1932. -- Chicago : Univ. of Chicago Press, 1939. -- 328 S. ; 24 cm.

Barmé, Scot: Woman, man, Bangkok : love, sex, and popular culture in Thailand. --  Lanham : Rowman & Littlefield, 2002. -- 273 S. : Ill. ; 24 cm. --  ISBN 0-7425-0157-4

Zu Chronik B. E. 2472 / 1929-04 - 1930-03