Chronik Thailands

กาลานุกรมสยามประเทศไทย

von

Alois Payer

Chronik B. E. 2482 / 1939-04 - 1940-03


Zitierweise / cite as:

Payer, Alois <1944 - >: Chronik Thailands = กาลานุกรมสยามประเทศไทย. -- Chronik B. E. 2482 / 1939-04 - 1940-03. -- Fassung vom 2017-03-23. -- URL: http://www.payer.de/thailandchronik/chronik1939-40.htm  

Erstmals publiziert: 2013-05-19

Überarbeitungen: 2017-03-23 [Ergänzungen] ; 2016-12-24 [Ergänzungen] ; 2016-12-07 [Ergänzungen] ; 2016-10-31 [Ergänzungen] ; 2016-04-28 [Ergänzungen] ; 2016-03-15 [Ergänzungen] ; 2016-01-28 [Ergänzungen] ; 2016-01-04 [Ergänzungen] ; 2015-12-23 [Ergänzungen] ; 2015-11-05 [Ergänzungen] ; 2015-10-24 [Ergänzungen] ; 2015-09-24 [Ergänzungen] ; 2015-09-11 [Ergänzungen] ; 2015-06-26 [Ergänzungen] ; 2015-05-27 [Ergänzungen] ; 2015-05-03 [Ergänzungen] ; 2015-02-25 [Ergänzungen] ; 2015-02-11 [Ergänzungen] ; 2015-01-28 [Ergänzungen] ; 2014-10-11 [Ergänzungen] ; 2014-09-17 [Ergänzungen] ; 2014-08-18 [Ergänzungen] ; 2014-03-25 [Ergänzungen] ; 2014-03-05 [Ergänzungen] ; 2013-12-19 [Ergänzungen] ; 2013-12-06 [Ergänzungen] ; 2013-11-26 [Ergänzungen] ; 2013-11-17 [Ergänzungen] ; 2013-11-12 [Ergänzungen] ; 2013-11-02 [Ergänzungen] ; 2013-10-08 [Ergänzungen] ; 2013-09-30 [Ergänzungen]

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Herausgebers.

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


ช้างตายทั้งตัวเอาใบบัวปิดไม่มิด


 

Gewidmet meiner lieben Frau

Margarete Payer

die seit unserem ersten Besuch in Thailand 1974 mit mir die Liebe zu den und die Sorge um die Bewohner Thailands teilt.

 


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.

 


2482 / 1939-04 - 1940-03 undatiert


1939

Die in der Schweiz wohnhafte königliche Familie erhält als Auto  eine Delahaye Limousine. Später treten an ihre Stelle Salmson Autos, die besser geeignet sind für den Verkehr in Lausanne.


Abb.: Salmson S4C (1932) (nicht aus dem königlichen Fuhrpark!), 2008
[Bildquelle. Oxam Hartog / Wikimedia. -- Creative Commons Lizenz (Namensnennung, share alike)

1939

Staatliches Programm, lokale Steuern zu erheben für lokale Entwicklungsprogramme wie Gesundheitswesen, Straßen, Bewässerung, Landwirtschaftsberatung uns öffentliche Güter. Neun Modelldörfer. Das Programm versandet im 2. Weltkrieg.

1939

Erstfassung des Royal Thai General System of Transcription (RTGS) = การถอดอักษรไทยเป็นอักษรโรมันแบบถ่ายเสียงของราชบัณฑิตยสถาน  für die Wiedergabe von Thai in lateinischen Buchstaben.

"The general system was set up by a committee of the Ministry of Public Instruction on the following principles:
  1. The general system should be one which could be expanded into a precise system.
  2. The general system should be based on pronunciation, that is to say, one sound should be represented by one symbol or letter.
  3. The general system should be in consonance with the principles of Thai grammar, namely Thai orthography and pronunciation; and
  4. In selecting symbols or letters, account should be taken of existing types for printing and type-writing, also of existing systems of transcription.

The committee considered that for the general system, there need be no marks of tones or of quantities: it would be sufficient to provide such marks for the precise system. These marks are accents above the vowels, which is one reason that the vowel symbols used did not have any marks above."

[Quelle: http://en.wikipedia.org/wiki/Royal_Thai_General_System_of_Transcription. -- Zugriff am 2014-09-17

1939

Dichte buddhistischer Klöster. In ganz Siam gibt es 18.000 buddhistische Klöster.


Abb.: Klösterdichte 1939 (Einwohner pro Kloster)
[Datenquelle: Thompson, Virginia <1903 - 1990>: Thailand the new Siam. -- New York : Macmillan, 1941. -- S. 629]

In Siam gibt es:

1939

In Laos studieren 526 Personen an den verschiedenen staatlichen Pali-Schulen, darunter 22 aus Siam. Damit versucht die französische Kolonialmacht den laotischen Buddhismus von Siam abzutrennen.

1939

Das Statistical Year Book. -- No. 19 (1939) über Opium

"Pursuant to the Government’s policy of discouraging the opium habit, the number of licensed smoking establishments was reduced gradually from 3, 245 in 1917 to a low of 861 in 1933-34. It was found, however, that this program was tending to encourage clandestine smoking by addicts deprived of a convenient licensed establishment. Consequently the number of licensed establishments was restored in 1937-38 to a total of 1,412, including 67 shops in out-lying districts which had formerly retailed Regie opium on commission. In addition there were 49 smoking establishments operated in populous districts directly by the Regie, to afford full-time study of the opium problem and to serve as a laboratory for contemplated modifications in Regie control.

The most serious problem of the Regie is suppression of the illicit traffic, particularly that over land frontiers. Opium is produced in great quantity and without adequate government control in certain countries to the north of Siam. It is next to impossible to prevent the transporting of this contraband opium across a border strip of mountains and jungle. Actual seizures of illicit opium amounted to over 27 metric tons during the four-year period B. E. 2477-80 (1935-38), as compared to Regie opium sales of about 114 metric tons, and, despite the relatively high efficiency of excise and provincial authorities in apprehending traffickers, the ratio of successful to unsuccessful smuggling is probably still high enough to cause the illicit consumption to overshadow legitimate sales."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 93]

1932 - 1939

Gesamt der chinesischen Einwanderer und Rückwanderer von und nach Swatow (汕頭,  Shàntóu) und Haikou (海口, Hǎikǒu) 1932 - 1939


Abb.: Gesamt der chinesischen Einwanderer und Rückwanderer von und nach Swatow (汕頭,  Shàntóu) und Haikou (海口, Hǎikǒu) 1932 - 1939
[Datenquelle: Skinner (1975), S. 179]


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

1939

Die Registrierungsgebühr für Ausländer (vor allem Chinesen) wird auf 4 Baht jährlich festgesetzt.

1939

Nachkommen von Chinesen (ลูกจีน - lukjin), die in Staats- oder Militärdiensten sind, müssen Thai-Namen annehmen.

1939 - 1941

"The apogee of militancy on the part of Chinese leaders in Thailand came in 1939-1941. In those three years the top ranks of the old Chinese leaders were sadly depleted. The most prominent prewar Teochiu [潮州] leader was assassinated in 1939 while serving as chairman of the Chinese Chamber of Commerce, and three other major Teochiu leaders were arrested before Pearl Harbor. Within a month after the Japanese arrived, the chairman and three executive-committee members of the Teochiu Association were arrested and sentenced to long imprisonment, while several other prominent leaders fled upcountry. The Hainanese, too, were similarly stripped of their top leadership. Their three most important leaders had been deported prior to December 1941, and in that month the chairman of the Hainanese [海南人] Association was arrested by the Japanese."

[Quelle: Skinner, William <1925 - 2008>: Leadership and power in the Chinese community of Thailand. -- Ithaca, N.Y. : Cornell Univ.  Pr., 1958. -- 363 S. ; 24 cm. -- (Monographs of the Association for Asian Studies ; 3). -- S. 15. -- Fair use]

1939

Nur 391 (2,7%)  der 14.527 Dorf- und Stadtschulen haben eine Schulbibliothek mit durchschnittlich 75 Büchern. 1940 sind es 745 (4,5%) Schulen von 16.670 mit durchschnittlich 56 Büchern.

1939, Sommer

Die Regierung lässt alle  chinesischen Schulen schließen, 9 der 10 chinesischen Zeitungen werden verboten, Hunderte von Chinesen werden ausgeschafft (Opiumsüchtige, Straftäter, Aufrührer). Drei Mitarbeiter der Chinese Overseas Bank werden verhaftet, obwohl sie britische Staatsbürger sind. In der Bank waren 800.000 Baht deponiert, die von chinesischen Geheimgesellschaften und Händlern gesammelt worden waren und nach China überwiesen werden sollten.

Die zehn Zeitungen sind:

Erlaubt bleibt Tong-Nguan

1939

Lin Yi [林逸?] in: The Chinese year book, 1938 - 1939. -- Shanghai : Commercial Pr., 1939

"The most perfect type of complete assimilation of the Chinese by the natives is to be found in the Siamese officials. On one occasion Rama VI, a former Siamese king, commanded those of his courtiers who had Chinese blood in their veins to stand to the right and 90% of them did so. Siamese officialdom today is not radically different from that of a few decades ago, and yet it was these sons of China who passed the immigration, educational and labor laws which operated to the great disadvantage of overseas Chinese. Not only do they adopt Siamese customs and costumes and speak the Siamese language, but they have actually become Siamese in their outlook as well as at heart."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 19]

1939

1939 ist für die Chinesen Siams das Jahr der Attentäter. Drei hochrangige Chinesen werden innerhalb von drei Monaten ermordet:

1939

Neues Steuerrecht.


Abb.: Plakat zur Erklärung des neuen Steuerrechts, ca. 1939
[Bildquelle: http://2bangkok.com/08-revenue.html. -- Zugriff am 2013-11-17. -- Dort auch Erklärung]

1939

Über die Lage der wenigen Ärzte in den Provinzen:

"Outside of Bangkok, practically all of the qualified Siamese doctors are in government employ, that is to say, they are health officers. Few of them are surgeons, and almost none of them are equipped with surgeries in which to operate even when qualified to do so. They have no X-ray machines, almost no instruments; and, in fact, encounter so many difficulties in their work that they are reduced to being little more than dispensers and dressers. They are comparatively well paid, receiving generally about baht 150 a month, as compared to an average of baht 45 for teachers in government schools. Their salaries are probably more than they could make in private practice in the provincial centres. They are, therefore, content to work for the government, which guarantees them a pension after fifteen years of service. If they are not discouraged by their inadequate equipment and their circumscribed opportunities for service, they are likely to be sometimes disheartened by lawsuits brought against them by their patients. These lawsuits are so very common as to be a further deterrent to private practice. The government doctor need not fear that his practice will be ruined by them, for, at worst, he will receive nothing more than a change of location, while the private practitioner may find himself without a profession."

[Quelle: Landon (1939), S. 120]

1939

Über Geburtenkontrolle:

"Even such subjects as birth control are not considered embarrassing and are discussed in public and in the newspapers. Thus a high ranking civil official while waiting in a railroad station, in a mixed group, pleasantly remarked that although he had four children he was not having any more. He had the matter under control and carefully explained the technique used."

[Quelle: Landon (1939), S. 126]

1939

Über Malaria:

"Malaria is another very common disease. There are large sections of Siam where the disease is endemic. Some of the northern provinces are so infected with the disease that the majority of the population seem to have enlarged spleens, pale lips, and be subject to fevers. Hospitals in these areas for years derived much of their income from the sale of quinine. The value of quinine as a specific for the disease became quickly known. It was readily accepted and today is on sale very cheaply in every government dispensary or health centre, and in every medicine shop. Ignorance and lack of doctors still prevent much of the population from having the medical care needed. During some seasons it is not unusual to see a fever stricken village with one or two people sick in every home. Funeral processions are frequent. Malaria is a scourge that dissipates the physical abilities of thousands of people annually. The government has popularized a picture that compares the malarial mosquito to a tiger and purports to demonstrate that the mosquito is the more dangerous of the two. Almost everyone in Siam is familiar with the picture and yet not many houses outside of the larger population centres use mosquito nets."

[Quelle: Landon (1939), S. 127f.]


Abb.: Malaria-Überträger Anopheles stephensi
[Bildquelle: Wellcome Images. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung, keine Bearbeitung)]

Klicken, um Video zu sehen!

Comics-Film zur Malaria-Prophylaxe der US-Army, 1944
[Quelle des .ogv-Videos: US Army, Warner / Wikimedia. -- Public domain]

1939

Über Lepra:

"From the standpoint of the nation, leprosy is a minor but dramatic disease. It is not yet under control. Of the three leper homes in Siam, two are under the auspices of the American Presbyterian Mission, one at Chiengmai [เชียงใหม่] and the other at Nakon Sritammarat [นครศรีธรรมราช]. Both of these homes receive grants-in-aid from the government, but are not fully subsidized. The third leper home is run by the government near Bangkok. It is estimated that there are 20,000 lepers in Siam and that instances of the disease are slowly increasing. Probably not more than 1,000 lepers are receiving treatment. The rest are quietly living their lives wherever they happen to be. There are no restrictions to keep them from mingling with uninfected people. Lepers in the later stages of the disease are recognized and are frequently shunned, but not always so. For instance, one leper in a large market town has continued to live with his wife and children and to run a bicycle shop which brings him into contact with many people daily. Although he has lived across the street from a government health centre for years, nothing has been done to isolate or instruct him. He has been repeatedly urged to go to a nearby leper home, but prefers his own way of life. In the early stages of his disease a Chinese doctor guaranteed to treat and cure him for baht 200. The "cure" left him worse than before. In Singora [= Songkhla - สงขลา] , a group of lepers, almost all vendors of food, wrote to Nakon Sritammarat to the leper asylum there to ask that treatment be sent to them, since they could not afford to abandon their business! They said that there were about thirty of them in the markets of that town."

[Quelle: Landon (1939), S. 129]


Lage von Chiang Mai (เชียงใหม่) und Nakhon Si Thammarat (นครศรีธรรมราช)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]


Abb.: Lage von Nakhon Si Thammarat (นครศรีธรรมราช) und Singora (Songkhla - สงขลา)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]


Abb.: Lepra
[Bildquelle: Wellcome Images. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung)]

1939

Über Staatsbeamte:

"The mass of civil officials seem to have an incredible amount of leisure in which to enjoy life. Not all have, of course— for some civil officials work long hours—but many do. They reach the office at nine, or as much after as they dare, having sat for some time in the coffee shop for a convivial cup and the morning gossip. They leave at noon, or as soon before as they dare, for lunch. At one, or a little after, they are back at work, and at three they are off for a game of tennis, or an afternoon cup of coffee. A railway station at which two trains a day stopped, one going north, one coming south, had a staff of five—station master, baggage agent, telegrapher, ticket collector, and head coolie, who divided among them the inconsiderable work that one man would do in such a station in the United States. To make the work lighter, senders and receivers of freight were personally responsible for getting it on and off trains, and personal luggage could be checked only a half- hour before train time and only if registered, thus relieving the station of all but the lightest responsibility."

[Quelle: Landon (1939), S. 147f.]

1939

Über Hotels:

"The hotels that abound in every market centre are a definite menace to health. They are run by Chinese and are usually unscrubbed, smelly from sewage, urine, and pigs, and over-run with prostitutes. The average room is equipped with a double bed, having a thin mattress on a wooden bottom, a pillow, a bolster, a mosquito net that was bought and hung when the bed was new. There is a table, a chair, a spittoon, a wash basin, and—crowning glory of all—a guest toothbrush firmly chained to the window frame. The guest walks around in wooden shoes to keep off the floor, avoids shaking the bed when crawling in so that not too much dust will settle on the face, and cringes as he waits for the "zing" that proves that the local mosquitoes know where the cracks are between bed and netting. The nets are seldom long enough to tuck in under the mattress, but are draped around the edge of the bed. Their chief office is to hinder the paying guest from getting in and out of bed too easily, and to conserve all tuberculosis germs from the guests of former years.

The bath is a barrel of water in a little wooden shed where one may strip and pour water sparingly over the shrinking form. This shed is all too often the urinal as well as the bathroom. The toilet is a bucket: affair or a shed at the rear, in which case the pigs are frequently the sewage disposal plant. For this service, and the privilege of driving the resident prostitute out of one’s room, one pays a baht per day.

This is not just a foreigner’s point of view. The same description of Chinese hotels is made by Chinese who must travel and live in them."

[Quelle: Landon (1939), S. 131f.

1939

Über Prostitution:

"The problem of prostitution is much wider than the problem of licensed houses, in fact it is as wide as the market towns of the country with their Chinese hotels. Clandestine prostitution in the form of unlicensed street-walkers is to be found everywhere. Most unregistered prostitutes seek their trade on the streets, through the beer halls, or in the Chinese hotels, literally none of which are free of them. A few remain in one locality permanently or for long stretches of time. Others move back and forth within Siam, and even travel across the international frontiers occasionally, especially the southern frontier. Among them are Siamese, Chinese, and Malays.

One notorious Cantonese prostitute crosses the border frequently without experiencing the slightest difficulty from officials on either side. Her passport lists her as a saleswoman. She carries packages of fruit, dolls, and mechanical toys with her, ostensibly the articles which she offers for sale. When she comes to the border she smilingly distributes these to officials for their children. The gifts are too insignificant to be called bribes, but they do help to establish friendly relations with officials and oil her constant shuttling between Siam and Malaya.

The number of Siamese girls involved in clandestine prostitution is unknown. It is probably large. In one average market town, Haad Yai (หาดใหญ่), a doctor and several merchants who live there estimate the number for their town to be approximately one hundred. They estimate further that each girl spends baht two a day for powder, perfume, clothing, and other personal effects. The total spent by the prostitutes for luxury goods alone would thus be about baht 6,000 a month, a very considerable trade for a small town and a not unimportant factor in the whole problem.

Some of the girls enter the business voluntarily. More, however, come into it unwillingly or by indirection. Not infrequently a procurer will persuade a girl to elope with him by making her many fine promises. He will live with her quite openly as her husband for some time and then will sell her to an agent or will rent her services himself. If the latter, the chances are that he will attempt to secure at least three or four girls for whom he acts as agent, and whose earnings support him. Other girls have been seduced and abandoned. If they cannot or will not return to their homes, they usually become prostitutes since they have no means of support.

The case of Mae Dang is typical. She was a school-girl of about fifteen, rather dull. Going back and forth to school she had to pass through the market district. She was approached one day by an elderly man, whom she knew, on behalf of a business man who had become enamoured of her. The old man acted as go-between during the entire affair. Something of the sort is usually the case. The principal makes frequent presents to the go-between such as articles of clothing, fruit, perfume, or other similar gifts. Nai Dom, the business man, already had a wife. He had no intention of marrying Mae Dang. After several months of exchanging love letters through the go-between, Nai Dom finally persuaded her to run away to him. Six months later he tired of her and drove her out. She had one child by him. After a few months she was taken up by another merchant. She passed from him to a third and shortly after that was on the street.

Occasionally prostitutes marry and attain to a respectable position in the community. For instance, a Chinese girl who had been sold into prostitution during a famine in China, was eventually traced by relatives to Siam. The family arranged a marriage for her with a young man of wealth and some position. While the marriage was not celebrated in the home of either party to it, it was most carefully and thoughtfully arranged in the home of a friend. After the ceremony the bride was cordially received in her husband’s home, and was allowed to go to her own home. Since she had had no part in choosing her unfortunate profession, no stigma attached to her after marriage."

[Quelle: Landon (1939), S. 164ff.]

1939

Bangkok: Eröffnung der Bank of Asia for Industry and Commerce

1939

Eröffnung eines privaten Casinos in Hat Yai (หาดใหญ่).


Abb.: Lage von Hat Yai (หาดใหญ่)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

1939


Abb.: Chalerm Thai  Theatre (เฉลิมไทย), Bangkok, 1939

ca. 1939

Ein britischer Journalist über den Islam in Südsiam:

"The Siamese officials are trying their best to put the Islamic religion out of existence in the state by forcing the Malays to believe in Buddhism. They order the Malays to pay homage to or worship Buddhist idols ... they must wear European hats in place of their turbans, while women must put on western skirts or gowns. People failing to obey are punished."

[Zitiert in: 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. 370]

1939

Über einen Grund der Misserfolge christlicher Missionierung:

"A word that indicates an important part of the Siamese character is the word "snuk" [สนุก]. In its simplest aspects it means "fun-loving" or "pleasure-loving". The word also means a "deep interest in something, momentarily, to the exclusion of all else." The Siamese are a pleasure-loving people, as is shown by their ready laughter. The people they like are those who can make them laugh and feel happy. Siamese have remarked that they respect those who make them afraid and like those who make them laugh. They enjoy a show, a dance, a game, a trip to some near or distant point. To travel is definitely "snuk" [สนุก]. To attend a fair is "snuk" [สนุก]. To see a play is "snuk" [สนุก]. The idea of "snuk" [สนุก] carries even into religion. A group of Siamese attended a Christian Church service for the first time. They remarked, after leaving the church, that the service was not "snuk" [สนุก] and that they would not come again. When they were asked if Buddhism was "snuk" [สนุก], they said that it was. Their religion not only provided a method of worship, but also a system for satisfying the social needs of the group. The temple is the focal point of the community, the centre around which revolve the religious rites, the picnics, the plays, and the other amusements of the people. The religious year has days for boat racing, sports, games, trips to holy places, shadow shows, and festive parades. So even religion becomes "snuk" [สนุก]."

[Quelle: Landon (1939), S. 143]


Abb.: Nicht sanuk - ไม่สนุก, 2008
[Bildquelle: Shannon. -- http://www.flickr.com/photos/shosady/2729014964/. -- Zugriff am 2012-03-04. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung, share alike)]

 

1939

Finanzierung der protestantischen Missionsschulen:

Zuschuss aus New York (USA) 27.000 Baht
In Siam eingenommen 224.000 Baht
Total der Kosten 251.000 Baht

Gesamtzahl der Christen in Thailand: 49.000, davon Protestanten ca. 10.000

Presbyterianer-Mission:

1939

Der Student Uniform Act 2482 (1939) schreibt für Schüler und Studenten Schuluniformen vor.


Abb.: Kinder in Schuluniform, Bangkok, 2002
[Bildquelle: Wat Peace. -- http://www.flickr.com/photos/watsuandok/4317378099/. -- Zugriff am 2012-02-19. -- Creative Commons Lizenz (Namensnennung)]

1939

Aufstauen des künstlichen Phayao Lake (กว๊านพะเยา) zur Bewässerung.


Abb.: Phayao Lake (กว๊านพะเยา), 2011
[Bildquelle: Takeaway / Wikipedia. -- Creative Commons Lizenz (Namensnennung, share alike)]


Abb.: Lage des
Phayao Lake (กว๊านพะเยา)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]
 

"Der Phayao-See (Thai: กว๊านพะเยา, Khwan Phayao) ist ein künstlich angelegter See in Nord-Thailand, an dessen östlichem Ufer die Stadt Phayao (พะเยา) liegt.

Lage

Die Fläche des Phayao-Sees beträgt 2,3 km² bei einer Höhe über dem Meeresspiegel von 380 Metern. Die mittlere Wassertiefe liegt bei 1,7 Metern. Zuflüsse zum See sind von Norden her der Ing (แม่น้ำอิง) und in geringerem Maße vom Süden her der Tam. Im Osten fließt er wieder in den Ing ab, der sich dann nach Norden wendet und an der Nordgrenze Thailands in den Mekong mündet.

Flora und Fauna

Im Süden und Westen liegen Reisfelder und das Land an der Mündung des Ing ist sumpfig. Die wichtigsten Wasserpflanzen des Phayao-Sees sind Najas graminea sowie Ceratophyllum demersum (Raues Hornblatt). 22 Fischarten werden berichtet, meist der hier ausgesetzte Tilapia nilolica (Nilbuntbarsch) und der Anabas testudineus (Kletterbarsch). Auch wurden während einer Feldstudie 1982 47 Vogelarten beobachtet.

Geschichte

Der See wurde 1939 angelegt, um die Bewässerung für die regionale Landwirtschaft zu verbessern. Am 1. August 2000 wurde er zu den 61 wichtigsten Feuchtgebieten des Landes gezählt. Gegenwärtig wird geplant, den aus dem 15. Jahrhundert stammenden Tempel Wat Tilok Aram wiederherzustellen, der bei der Anlage des Phayao-Sees vom Wasser überflutet worden ist."

[Quelle: http://de.wikipedia.org/wiki/Phayao-See. -- Zugriff am 2012-04-06]

1939

Einrichtung der Gefängnisinsel Tarutao (ตะรุเตา).


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


Abb.: Reste des Hauptquartiers des Gefängnisses Tarutao (ตะรุเตา), 2010
[Bildquelle: Andrea Hale. -- http://www.flickr.com/photos/butterforfilm/5315117563/. -- Zugriff am 2012-05-04. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung)]

"Tarutao (ตะรุเตา) ist ein malaiisches Wort, es bedeutet „alt“ und „geheimnisvoll“. Der Legende nach waren diese Inseln lange von der Welt verschwunden. Eine wunderschöne Prinzessin von Langkawi hatte einen Fluch ausgesprochen, da sie fälschlicherweise wegen Ehebruchs hingerichtet wurde. Möglicherweise war der Fluch wirklich echt, wurden doch jahrhundertelang vorbei fahrende Schiffe von Piraten ausgeraubt. Erst 1964 konnte die British Royal Navy dem ein Ende setzen.

Die Geschichte von Tarutao im 20. Jahrhundert ist eng mit der Geschichte der Demokratie in Thailand verbunden. Im Jahre 1939 suchte die Gefängnisbehörde eine isolierte und unfreundliche Umgebung, um Staatsfeinde einzusperren. So wurde auf Ko Tarutao eine Strafkolonie eingerichtet. Zwei wichtige Gruppen von Aufständischen wurden hier inhaftiert: die „Bowondet Coup Group“ (กบฎบวรเดช, erfolgloser Gegenputsch geleitet von Prinz Boworadej (พระเจ้าบรมวงศ์เ้ธอ พระองค์เจ้าบวรเดช) am 11. Oktober 1933, niedergeschlagen von Feldmarschall Phibul Songkhram - จอมพล พิบูลสงคราม, 1897 - 1964) und die „Petty Officers' Coup Group“.

Das erste Gefängnis wurde an der Talo Udang Bucht ((อ่าวตะโละอุดัง) erbaut, aber da monatlich hunderte neuer Gefangener eintrafen, wurde bald an der Talo Wao Bucht (อ่าวตะโละวาว) ein weiteres errichtet. Die Gefangenen mussten eine Straße zwischen den beiden Buchten bauen, die 12 km lang und 6 m breit war. Etwa 30 Prozent der Sträflinge überlebte die Strapazen nicht. Malaria war die Haupt-Todesursache, andere Faktoren waren Hunger und die Grausamkeit der Wärter. An Flucht war nicht zu denken, Krokodile und Haifische waren überall dort, wo die Wachen nicht hinsahen.

Die politischen Häftlinge genossen eine relative Freiheit in der Atmosphäre eines „offenen Gefängnisses“, sie wurden wegen ihres sozialen Status respektiert und konnten ihre Zeit mit landwirtschaftlichen Experimenten, Übersetzungen und Verfassen von Wörterbüchern verbringen. Nach ihrer Rückkehr in die reale Welt konnten viele lukrative Regierungsposten bekleiden.

Während des 2. Weltkriegs wurden die Lager vernachlässigt. Vom Festland kam kein Nahrungsmittel-Nachschub mehr an, so dass viele verhungern mussten. Bald wurden Wachen und auch Gefangene zu gefürchteten Piraten in der Straße von Malakka, die Jagd machten auf reich beladene Schiffe.

Nach dem Ende des 2. Weltkriegs wurden britische Marine-Truppen nach Tarutao gesendet, um die Gegend von Piratengruppen zu säubern. Nachdem die Gefängnis-Behörde im Jahre 1946 die beiden Gefängnisse geschlossen hatte, kamen viele Siedler aus den umliegenden Provinzen. Fischer ließen sich an den Buchten Tarutaos nieder, Bauern bestellten das Land in den Tälern mit Reis, sie errichteten Obst-, Gummi- und Kokospalmen-Plantagen.

Im Jahre 1972 beschloss die Regierung, aus der Inselgruppe einen Nationalpark zu machen und schickte Landvermesser her. Im Jahre 1974 wurde der Park offiziell eingeweiht.

Es gibt heute zwei Zuchthaus-Gedenkstätten, das Ao Talo Udang Gefängnis liegt in der südlichsten Bucht auf Tarutao, das Ao Talo Wao Gefängnis für Kleinkriminelle und politische Gefangene liegt im Südosten der Insel. Eine historische 12 km lang Straße wurde von Gefangenen gebaut, sie verbindet beide Gefängnisse."

[Quelle: http://de.wikipedia.org/wiki/Tarutao-Nationalpark. -- Zugriff am 2012-05-04]

1939

Prafulla Kumar Sen (aka Swami Satyananda Puri) gründet die Thai-Bharat Cultural Lodge (อาศรมวัฒนธรรมไทย-ภารต)

"Prafulla Kumar Sen, also known as Swami Satyananda Puri, was an Indian revolutionary and philosopher. Puri, had in his youth taught Oriental philosophy at the University of Calcutta and later at Rabindranath Tagore's (রবীন্দ্রনাথ ঠাকুর, 1861 - 1941) Visva-Bharati University (বিশ্বভারতী বিশ্ববিদ্যালয়) at Santiniketan (শান্তিনিকেতন). Encouraged by Tagore, he arrived in Thailand in 1932, and in 1939, he founded the Thai-Bharat Cultural Lodge (อาศรมวัฒนธรรมไทย-ภารต), a cultural forum.[1] Arriving in Thailand, Puri was appointed a professor at the Chulalongkorn University (จุฬาลงกรณ์มหาวิทยาลัย), lecturing in ancient Indian and Thai languages, and is said to have mastered the Thai Language in six months and went on to translate a number of Indian philosophical works and biographies, including the Ramayana and biographies of Gandhi to Thai.His literary work eventually was more than twenty volumes.[1]

At the onset of World War II in 1939, Puri also came to form the Indian National Council that, along with Giani Pritam Singh's Indian Independence League, was instrumental in stimulating the evolving Japanese interest in supporting armed Indian resistance for the Indian freedom movement. Singh and Puri were amongst the first people to negotiate with Fujiwara Iwaichi (藤原 岩市, 1908 - 1986) and the F Kikan ((藤原機関) regarding Japanese policies in an effort to obtain a commitment about the support of the movement that ultimately saw the foundation of the Indian Independence League and the Indian National Army.[2] Both Puri and Pritam Singh were among the Indian delegates killed in a plane crash en route to the Tokyo conference in March 1942. The Swami Satyananda Puri foundation was established by the Thai-Bharat Cultural Lodge in 1942 in his honour. The SSPF library today is a reference library that houses many old and rare Indian texts. The foundation is also involved in promoting work on Indian culture, especially on the Ramayana."

[Quelle: http://en.wikipedia.org/wiki/Prafulla_Kumar_Sen. -- Zugriff am 2012-06-14]

1939

Indische Sikhs (ਸਿੱਖ) bauen auf Phuket (ภูเก็ต) den ersten Gurdwara (ਗੁਰਦੁਆਰਾ)


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

1939 - 1952

Es erscheint die pro-Pridi Zeitung

เสียงไทย (Siang Thai, "Stimme Thailands")

Mitarbeiter:

1939

Es erscheint:

So Sreshthaputra (Nai Nakorn) [สอ เสถบุตร] <1903 - 1970>: In retrospect. -- Bangkok : Krungdeb Barnagar Press, 1939. -- 206 S. ; 19 cm. -- "Originally published as editorial columns of the Bangkok Daily Mail"

1939

Es erscheint der Roman:

นิมิตรมงคล นวรัตน (ม. ร. ว.) Nimitmongkhon Nawarat <1908 -1948>: เมืองนิมิตร  [Das Traumland]. -- Darstellung eines utopischen Idealstaats ohne Habgier, Egoismus, Betrug und Ungerechtigkeit


Abb.: Einbandtitel einer späteren Ausgabe

1939ff.

Verschiedene Länder (Deutschland, Italien, Sowjetunion, Großbritannien, USA) führen Streubomben (Cluster Bombs) ein. Streubomben werden während des Vietnamkriegs 1964 - 1973 von den USA von Thailand aus massenhaft völkerrechtswidrig auf Laos abgeworfen: 260 Millionen (!) Bombies, davon sind 80 Millionen nicht explodiert und verletzen und töten noch 2013 unzählige Laoten.


Abb.: Sowjetische Streubombe "Molotow Brotkorb", 1939/40
[Bildquelle: Wikimedia. -- Public domain]


Abb.: US-Streubombe, ca. 1943
[Bildquelle: Wikipedia. -- Public domain]


Abb.: Nicht explodierte US-Streubombe, Laos, 2011
[Bildquelle: Cluster Munition Coalition. -- http://www.flickr.com/photos/25900134@N03/6079655436. -- Zugriff am 2013-09-30. -- Creative Commons Lizenz (Namensnennung)]
 

1939


Abb.: Japanische Investitionen in Südostasien 1939 (in Mio. Yen)
[Datenquelle: Southeast Asia : a historical encyclopedia from Angkor Wat to East Timor / ed. by Ooi Keat Gin. -- Santa Barbara [u.a.] : ABC Clio, 2004. -- 3 Bde. -- ISBN 1-57607-770-5. -- Bd. 2. -- S. 680]

1940

Die in der Schweiz wohnhaften König Ananda (1925 - 1946) und Kronprinz Bhummibol (1927 - 2016 ) verbringen ihre Ferien in


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


Abb.: Arosa, 1905
[Bildquelle: Wikimedia. -- Public domain]


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

1940


Abb.: Von Japan 1940 besetzte Gebiete Chinas (lila)
[Bildquelle: Wikipedia. -- Public domain]

1939

Der Schweizer Chemiker Paul Hermann Müller (1899 - 1965, Firma Geigy) entdeckt die insektizide Wirkung von DDT (Dichlordiphenyltrichlorethan). DDT wurde erstmals synthetisiert im Jahr 1874 durch den österreichischen Chemiker Othmar Zeidler (1859 - 1911). Die insektizide Wirkung war aber nicht erkannt worden. Müller erhält für seine Entdeckung 1948 den Nobelpreis für Medizin. DDT wird in Thailand vor allem wegen seiner Wirkung bei der Malariabekämpfung bekannt werden.


Abb.: Versprühen von DDT zur Malaria-Bekämpfung in einem thailändischen Dorf
[Bildquelle: Thailand official yearbook 1964]

1940, Anfang

Die mit japanischer technischer Hilfe und Ausrüstung gebaute Erdölraffinerie in Jong Nonsi wird in Betrieb genommen. Ihre Tageskapazität von 200 Tonnen übersteigt den Eigenbedarf Siams um das fünf- bis sechsfache.


2482 / 1939-04 - 1940-03 datiert


1939-04

Bangkok Times:

"The Siamese Vessels Act of B.E. 2481, is promulgated in this week’s Gazette and will come into force 180 days after its publication date (the 10th· instant). The following is an unofficial and summarized translation of this Registration of Siamese Vessels Act:

An individual owner of a registered Siamese Vessel must be of Siamese nationality. If the owner is a limited partnership or a limited liability company, such partnership or company must be registered under the Siamese laws with its head office in Siam, and

  1. in case of an ordinary partnership, all the partners must be of Siamese nationality; (
  2. in case of a limited partnership, all the partners who are jointly and unlimitedly liable for all the obligations of the partnership must be of Siamese nationality, and not less than seventy per cent of the capital of the firm must belong to Siamese partners;
  3. in case of a limited liability company, the majority of the directors must be of Siamese nationality and not less than seventy per cent of the company’s capital must belong to Siamese shareholders. Further, the company must not, in its regulations, authorize the issue of bearer share certificates."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 234]

1939-04

Leitartikel in der Zeitung ไทยใหม่ (Thai mai):

"One of the more impartial Bangkok newspapers commented that if war broke out in Europe, Japan was bound to take advantage of the situation to offer support to the colonial peoples of South East Asia in their struggle for independence. As the only sovereign state in the region, Siam would have to support the anti-colonialist cause and side with Japan to the detriment of the friendly relations it had always sought to maintain with the European powers."

[Quelle: Stowe, Judith A. <1934 - 2007>: Siam becomes Thailand : a story of intrigue. -- Honolulu : Univ. of Hawaii Pr., 1991. -- 394 S. : Ill. ; 22 cm. -- ISBN 0-8248-1394-4. -- S. 121]

1939-04

Die Reklametafel-Steuer tritt in Kraft

  1. For a signboard without any Siamese lettering, for every 500 square centimeters or part thereof, the tax shall be one tical:
  2. For a signboard having Siamese letterings mixed with foreign letterings or any other marks, for every 500 square centimeters or part thereof the tax shall be 25 stangs [Satang]; if on the signboard the area for Siamese letters is less than the area for foreign letters or other marks, rate (1) shall apply;
  3. For a signboard containing only Siamese letterings, ten stangs will be charged for every 500 square centimeters or part thereof.

Every signboard shall be taxed at the rate of at least one tical per board."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 229f.]

Über die Wirkungen dieser Steuer:

"As the date of enforcement drew near, many shops and stores in Bangkok and the provinces removed their large signboards and replaced them with small ones. How extensive this work was is shown in the comments of a Thai, Nai Pensri [นายเพ็ญศรี]:

With the advent of the Siamese New Year many signboards of the shops and business houses of the Metropolis have gone. So great was the response to the call of pulling down signboards that I have entered the wrong shops on several occasions. What has been the work of days and months in designing and painting—not to mention the money spent—has been pulled down or blotted out in a day.24

An eyewitness to the changing status of the Chinese shops wrote to the writer:

Our celestial brethren here are feeling the effects of the sudden jerk-up of Nationalism. As you know by your reading of the local press, the Siamese are practically ordered to get into the business world and make a place for themselves. Siamese shops and Japanese signs are on a great increase on New Road. A heavy tax is placed on signboards written in languages other than Siamese. The Chinese district appeared exceedingly forlorn when their huge signs, the pride of every son of Tang, came down, and instead tiny boards about 16 X 8 inches appeared in, Siamese and Chinese. In consequence the government will not raise much revenue by the new act. Bangkok is now supposed to look less like a Chinese city."

[Quelle: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 230]

1939-04 - 1939-08

Die Regierung schließt 30 Privatschulen, darunter 5 Thai-Schulen und 25 chinesische Schulen.

1939-04

Chinesen können die Thai-Staatsbürgerschaft erwerben.

1939-04

Festnahme von Führern der Siamese  Overseas Chinese Communist Party (SOCCP). Ende der anti-japanischen Maßnahmen der SOCCP.

1939-04-08

Leserbrief an Siam Chronicle

"Haven’t you heard about the establishment of a Siamese concern called the Thai Rice Company under the auspices of the Ministry of Economics? Did you hear anything about the recent transactions of enormous quantities of rice carried out by the above concern? In addition to all these, have you forgotten so soon about the establishment and encouragement of cooperative credit societies all over the kingdom by which the poor peasants are liberated from the bonds of the bloodsucking "shylocks" who used to lend money on exorbitant interests and sell-your-rice-at-our-offer contracts? What are all these meant, if not for the benefit of the country and the people?

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 247]

1939-04-10

Änderungen von Vehicles Act, Motor Car Act und Land Traffic Act: Ausländer (d.h. vor allem Chinesen) können nicht mehr die Lizenz als Taxifahrer erwerben Ausländer, die eine solche Lizenz bereits besitzen, behalten diese und können sie erneuern.

1939-04-13/15


Abb.: Songkran (วันสงกรานต์), Wat Sri Mongkol (วัดศรีมงคล), Mukdahan (มุกดาหาร), 1939


Abb.: Lage von Mukdahan (มุกดาหาร)
[Bildquelle: CIA. -- Public domain]

1939-04-27/28/29

Sod Kurmarchit: Thailand ist heaven. -- In:  Prajamitra [ประชามิฅร]. -- 1939-04-27/28/29:

"Another series of articles, by Sod Kurmarchit, entitled "Thailand is Heaven," analyzed, with unusual frankness, the situation in terms of the Thai people themselves. The writer said that, if the truth be told, the Thai have a characteristic sense of satisfaction or contentment, which in terms of human ethics may be a virtue but in terms of progress is a fault. The Thai, so he said, are well satisfied with the modest possessions which they have. Occasionally they do bestir themselves and strive hard for some objective, but their efforts even on these occasions are all too often erratic and uncertain. They seldom persevere long enough to be effective. Opportunities for advancement are allowed to slip by. They prefer to be driven by their work rather than to drive their work. They do not like to hustle. And why ? the writer continues, what is the reason for this characteristic indolence ? Answering his own question, he says that the people are well fed and happy; nothing forces them to work hard; there is no economic necessity driving them, no difficult natural environment. Why hurry when you can get there in plenty of time by strolling? Where in the world is there another people content with such a simple life ? Days pass into months and months into years with plenty to eat and a place to sleep. Since the Thai are by nature thus easily satisfied, they feel no need to rush out and sell pork and rice. They hardly feel the need to weave cloth for wearing apparel because it can be bought from Japan for a few coppers. The force of necessity does not propel the Thai into the competitive commercial world; therefore, they do not enter it.

But, he says, here is the problem: the world is striding on. If we continue indolent and self-satisfied, we shall wake up one day to discover that the world has passed us by and our country is no longer the heaven we imagine it. It will not compare favorably then with other nations. We have now come to the time when we must bestir ourselves and improve conditions in our country in line with the material progress being made in the rest of the world. We must begin to hustle and compete.

Democracy, fascism, imperialism, and communism are fighting for the possession of the world. He prophesies that the next great war will be not merely between nations, but between ideologies and attitudes toward life. Under these circumstances, what is Thailand to do ? In the event that such a war breaks out, he argues, we may find ourselves the unwitting victims, our happiness in ruins. Our security at such a time will depend on how firmly established we are in our own home. We cannot solve the problems of the world but, on the other hand, we cannot avoid meeting them. Our responsibility is to arouse ourselves and establish ourselves in our home. We love freedom and race and country too much to sit idly by and watch these things perish. Such love of country and race should serve to awaken us to action before it is too late. We must develop the following characteristics in our nation:

  1. Habits of endurance
  2. Habits of thrift
  3. Habits of promptness
  4. Habits of truthfulness
  5. Habits of industry
  6. Habits of perseverance
  7. Habits of orderliness
  8. Steadiness of purpose
  9. Willingness to accept responsibility
  10. Willingness to do any task
  11. Willingness to eschew personal ease
  12. Willingness to eschew indolence and indifference
  13. A spirit of cooperation with fellow workers
  14. A sense of respect for those who have served the race
  15. An understanding of one another and a willingness to serve one another in behalf of national progress."

[Quelle: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 179f.]

1939-05

Es erscheint

Kumut Chandruang [กุมุท จันทร์เรือง] <1914 - >: Young Siam in a new world. -- In: Asia. -- 1939-05

"A typical merchant of Siam usually has Chinese blood. His grandfather, more than likely a full-blooded Chinese who smoked a long pipe of red tobacco and wore a queue, may have come to settle in that community when it was still unincorporated, when there were no railroad tracks, no rice mills or steam boats or trade with the outside world. Our native Siamese were not commercial minded, and they did not know how to develop their fertile valleys into trade centers. It was this uncouth Chinese and some of his friends who built the first grass-roofed store shacks where local goods could be exchanged. Now the shacks have been transformed into concrete buildings, mills have been built on the river banks, and steam boats are distributing the local goods to remote lands. The old man may still worship his ancestors by burning gold paper, but his sons have gone to Siamese schools and learned how to write on their shingles in both languages. The third generation do not remember Chinese; many of them have changed their family names, and begin to forget their origin.

These Siamese-born Chinese belong to one of the most desirable classes of our society."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 11]

1939-05-01/02

Zusammenstöße zwischen japanischen und Thai Arbeitern. Nai Pian Bunyayoti, Abgeordneter von Nakhon Si Thammarat (นครศรีธรรมราช), fordert von der Regierung stärkere Kontrolle der japanischen Arbeiter.

1939-05-03

Eröffnung eines Kasino in Hua Hin (หัวหิน). Anwesend ist der leitende Regent Prinz Aditya Dibabha Abhakara (พระเจ้าวรวงศ์เธอ พระองค์เจ้าอาทิตย์ทิพอาภา, 1900 - 1946) sowie der Finanzminister Luang Pradist Manudharm (หลวงประดิษฐ์มนูธรรม = Pridi Panomyong / ปรีดี พนมยงค์, 1900 - 1983). Weitere Kasinos in Songkhla (สงขลา), Hat Yai (หาดใหญ่) und Phuket (ภูเก็ต) sollen folgen.


Abb.: Lage von  Hua Hin (หัวหิน), Songkhla (สงขลา), Hat Yai (หาดใหญ่) und Phuket (ภูเก็ต)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

 

1939-05-04

Ein Mitglied der chinesischen Geheimgesellschaft Hua Khang wirft eine Bombe in das Geschäft eines Chinesen, der japanische Waren verkauft. Hua Khang ist eine Gesellschaft zur Bestrafung von Chinesen, die japanische Waren verkaufen.

1939-05-05

Der Staat erwirbt die chinesische Burapha Cigarette Factory für 60.000 Baht. Sie wird Teil des Thailand Tobacco Monopoly (โรงงานยาสูบ กระทรวงการคลัง) (TTM, โรงงานยาสูบ กระทรวงการคลัง), bis 1949 in Zusammenarbeit mit British American Tobacco plc, dann unter voller Kontrolle des Finanzministeriums.


Abb.: ®Logo

 

1939-05-05

Siam Chronicle berichtet über eine chinesische Kidnap-Society: Kinder werden entführt und von den Eltern Lösegeld erpresst. Informieren die Eltern die Polizei, wird das Kind getötet oder verkauft. April bis Mai 1939 werden acht Fälle von kidnapping gemeldet.

1939-05-26

Chang Kong Chuan, Minister of Communications der Republik China [中華民國] spricht vor der Bangkok Chamber of Commerce:

"Chinese residing in Siam must identify themselves with the people of the land of their adoption in every respect, extend their hearty cooperation in the national aims and aspirations and thereby promote lasting friendship and goodwill between the two great nations."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 291]

1939-05-29

Bangkok Times Weekly Mail:

"The main proponent of Thai nationalism remained Vichit [Luang Wichitwathakan - หลวงวิจิตรวาทการ / 金良, 1898 - 1962], who raised the question of what the Thais called their country. He claimed that Siam was a name invented by the rulers of Angkor [អង្គរ], from whom the Chinese and later the Europeans had adopted its use. Vichit argued that a name of such alien provenance was no longer fitting, since the Thais were one of the greatest nations on earth comprising not only the 13 million people within the country but also a further 23 millions scattered through southern China, French Indo-China and British Burma. To unite them all and focus their loyalty, Vichit asserted that the name of the country had to be changed."

[Quelle: Stowe, Judith A. <1934 - 2007>: Siam becomes Thailand : a story of intrigue. -- Honolulu : Univ. of Hawaii Pr., 1991. -- 394 S. : Ill. ; 22 cm. -- ISBN 0-8248-1394-4. -- S. 122]

1939-05-31

Tageszeitung Prajamitra [ประชามิฅร]: in Surat Thani (สุราษฎร์ธานี) fliegt eine chinesische Geheimgesllschaft mit ca. 100 Mitgliedern auf. Die Geheimgesellschaft betreibt Kidnapping, Stehlen von Büffeln, Alkoholdestillation, Einbruch, Erpressung von Schutzgeld.


Abb.: Lage von
 Surat Thani (สุราษฎร์ธานี)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

1939-05-31

Japan hat nach zwei Jahren Krieg etwa die Hälfte Chinas erobert.

1939-06

Es erscheint

กิจการของคณะการปฏิสังขรณ์พระศาสนา หรือ การปฏิวัติแห่งกาสาวพัสตร์สังคม [Aktionen des Ausschusses zur Restauration der Religion oder Die Revolution der Gesellschaft der Gelbroben] / ธาราวงศ์ [Tharawong] ; รักศรีวงศ์ [Raksiwong] [Hrsg.]. -- พระนคร : โรงพิมพโลภณพีพรรฒธนากร, 2482-06 [=  1939-06]. -- Sammlung von Flugblättern, Rundschreiben und Petitionen des "Ausschuss zur Restauration der Religion" (Khana Patiaangkhon Rüang Kan Satsana [คณะปฏิสังขรณ์เรื่องการศาสนา]).

"Die Veröffentlichung dieser Sammlung von doch recht brisanten Dokumenten scheint der Tatsache zu verdanken zu sein, dass zu jener Zeit, 1939, Phibun Songkhram Premierminister geworden war, der aufgrund seiner anti-monarchischen Einstellung besondere Sympathien für den Mahanikaya [มหานิกาย] besaß, aus dessen Reihen sich der Ausschuss zur Restauration der Religion [คณะปฏิสังขรณ์เรื่องการศาสนา] rekrutierte. Außerdem waren die nationalistischen Anliegen dieser Mönchsgruppe durchaus im Sinne der neuen Regierung, die sich dann später als semifaschistisch entpuppen sollte. Die genannte Veröffentlichung ist nicht nur bedeutsam für die Rekonstruktion des zunehmenden Einflusses des Mahanikaya, sondern auch für die ideologischen Einstellungen, die zu jener Zeit an Bedeutung zunahmen."

[Quelle: Skrobanek, Walter <1941 - 2006>: Buddhistische Politik in Thailand : mit besonderer Berücksichtigung des heterodoxen Messianismus. -- Wiesbaden : Steiner, 1976. -- 315 S. ; 24 cm. -- (Beiträge zur Südasienforschung ; 23). -- ISBN 3-515-02390-9. -- Zugl.: Heidelberg, Univ., Diss., 1972. -- S. 115f., Anm.3. -- Mit Erlaubnis des inzwischen verstorbenen Autors]

"In diesen Publikationen wird der Mahanikaya [มหานิกาย] als der wahre Erbe der buddhistischen Lehre betrachtet, wie sie in Thailand seit Jahrhunderten traditiert worden war, während sich der Thammayutika-Nikaya [ธรรมยุติกนิกาย] als nicht-thailändische Gruppe im Thai-Orden eingenistet habe. Unter Hinweis auf die Sendboten des indischen Königs Asoka [พระเจ้าอโศกมหาราช, 304 - 232 v. Chr.] nach Siam wird betont, dass der Mahanikaya daher als der nationale siamesische Orden anzusehen sei.

Neben solchen Formen des Nationalismus fand auch der Anti-Monarchismus der Regierung bei den politisierten Mönchen seine Entsprechung. Ihre Angriffe richteten sich vor allem gegen den Prinzen und späteren König Mongkut (Rama IV) [พระบาทสมเด็จ พระจอมเกล้าเจ้าอยู่หัว, 1804 - 1868], was nicht allein als Angriff auf die bislang geheiligte Institution des Königtum höchst ungewöhnlich war, sondern auch wegen der speziellen Zielrichtung auf Mongkut, dessen Hauptwerk ja gerade die geistige Modernisierung und Erneuerung des Landes war. Mongkut wurde vorgeworfen, er habe ein Schisma des buddhistischen Ordens ausgelöst, während Rama III [พระบาทสมเด็จพระปรมินทร มหาเจษฎาบดินทร์ฯ พระนั่งเกล้าเจ้าอยู่หัว, 1788 - 1851] wegen seines Versuches gepriesen wurde, den Mon-Einfluss [မောန်] zurückzudrängen. Vor allem wurde der neuen Reform-Gruppe von Mönchen verübelt, dass sie den Namen "Thammayutika-Nikaya" für sich beanspruchte und dabei so überheblich gewesen sei, dass sie das gemeinsame rituelle Rezitieren des "Pātimokkha" [ปาติโมกข์] ablehnte.

Die Bevorzugung des Thammayutika-Nikaya durch das Königtum zeige sich u. a. darin, dass seit Prinz Poramanuchit (gest. 1853) [ปรมานุชิตชิโนรส; 1790 – 1853] niemals mehr der Posten des Patriarchen [สังฆราช] des buddhistischen Ordens in Thailand mit einem Thera [พระเถระ] des Mahanikaya besetzt worden sei. Der König habe - wenn er auch nicht so weit gegangen sei, dem Mahanikaya seine Unterstützung zu versagen - stets seine Vorliebe für den Thammayutika-Nikaya gezeigt. Die Vormachtstellung des Thammayutika-Nikaya sei schließlich durch das Ordensgesetz von 1902 [พระราชบัญญัติ. ลักษณะปกครองคณะสงฆ์ ร.ศ.๑๒๑] endgültig zementiert worden. Wörtlich heißt es u. a.:

"Mit dem Ordensgesetz (von 1902) und aufgrund der allgemeinen Verhältnisse gewann der Thammayutika-Nikaya große Vorteile gegenüber dem Mahanikaya. Der Mahanikaya musste verstummen, zumal jeglicher Kampf zum Scheitern verurteilt gewesen wäre"

Denn sämtliche wichtigen höheren Posten der Ordensverwaltung seien von Thammayut-Mönchen besetzt gewesen, und selbst der König hätte sich stets beim Thammayutika-Nikaya ordinieren lassen.

Auch für den revolutionären Aspekt, der in der Ideologie der Coup-Regierung zu spüren war, gab es Ansätze im Denken des Ausschusses zur Restauration der Religion [คณะปฏิสังขรณ์เรื่องการศาสนา]. Abgesehen von der Erwähnung des Begriffes "Revolution" im Untertitel der erwähnten Publikation, wurde die Zerstörung der Einigkeit des siamesischen Ordens mit der Ausbreitung des westlichen Imperialismus in Asien in Verbindung gebracht:

"Zur Zeit, als der Mahanikaya, das bedeutet der siamesische buddhistische Orden, seine Macht an den Thammayutika-Nikaya, das bedeutet an die Mon-Lehre, verlor, da verloren die Thais auch Territorium an andere Nationen. Darin zeigt sich, dass sowohl die militärische Macht wie auch die Macht des Dhamma [ธรรม], des so gehüteten Schatz der Thais, beide im Verfall begriffen sind" .

Jetzt nach der Abschaffung der absoluten Monarchie schien der Zeitpunkt gekommen, um die Abhängigkeit vom Thammayutika-Nikaya abzuschütteln. Die politisierten Mönche beriefen sich dabei auf den von der neuen Verfassung garantierten Gleichheitsgrundsatz. Ihrer Meinung nach war das Ordensgesetz von 1902 verfassungswidrig. Dass sie schließlich aber die zwangsweise Vereinigung der beiden Nikayas anstrebten und zwar gegen den Willen des Thammayutika-Nikaya, verstiess ebenso gegen die Verfassung, d.h. gegen den Grundsatz der Religionsfreiheit. "

[Quelle: Skrobanek, Walter <1941 - 2006>: Buddhistische Politik in Thailand : mit besonderer Berücksichtigung des heterodoxen Messianismus. -- Wiesbaden : Steiner, 1976. -- 315 S. ; 24 cm. -- (Beiträge zur Südasienforschung ; 23). -- ISBN 3-515-02390-9. -- Zugl.: Heidelberg, Univ., Diss., 1972. -- S. 116f. -- Mit Erlaubnis des inzwischen verstorbenen Autors]

1939-06-19

Nationalfeiertag: Die buddhistischen sollen nach Anordnung der Regierung täglich zu einer bestimmten Uhrzeit Glocken läuten und Trommeln schlagen.

1939-06-21 - 1939-06-27

Japan nimmt Swatow/Shantou (汕头) ein, das Kernland der Teochew (潮州人), der größten chinesischen Volksgruppe Siams.

1939-06-22

Singapur: Anglo-French Defence Conference

"Nonetheless, an Anglo-French defence conference was convened in Singapore at the end of June to discuss the situation. Here the French again propounded their long-held view that Siam had secretly agreed with Japan to collaborate in seizing Indo-China. Despite repeated official denials in Bangkok, the French also suspected the Thais of clandestinely building up their military strength along the border with Laos.

[...]

The British tended to regard the French as unduly alarmist and subject to the influence of Thai political exiles resident in Saigon like Prince Bovoradet [พระองค์เจ้าบวรเดช, 1877 - 1953] and Phya Song, [พระยาทรงสุรเดช, 1891/ 1892 - 1944] who had every reason to try to discredit Pibul. Hence there was little concord at the Singapore conference. Basically, what the French wanted was a guarantee of benevolent neutrality from Siam, including a pledge that in the event of a Japanese attack on Indo-China the Thais would grant transit rights to French and British reinforcements. Such a proposal, the British argued, was bound to be rejected as a matter of principle by any government in Bangkok, and in the case of Pibul it would simply propel him straight into the embrace of the Japanese. Eventually all that the British and French could agree was that because Pibul was undoubtedly subject to growing Japanese pressure, Siam had to be regarded as a very volatile element in the situation in South East Asia. Hence the Western powers decided to step up their defences in the region as soon as possible.

The deliberations of this conference were kept secret, but inevitably knowledge that it had taken place led to widespread speculation. One London newspaper reported that Britain and France had offered to guarantee the security of Siam. Alternatively it was suggested that Thailand had approached the European powers with a request for such a guarantee and had offered military facilities in return. As for the Japanese, they thought a Thai representative had secretly attended the Singapore conference. All such speculation was officially denied in Bangkok. Still, Pibul was clearly worried, and Crosby [Josiah Crosby, 1880 - 1958, britischer Envoy Extraordinary and Minister Plenipotentiary] tried to reassure him, as well as Sindhu [Admiral Luang Sindhu Songkhramchai (Sindhu Komolnawin) - พลเรือเอก หลวงสินธุสงครามชัย (สินธุ์ กมลนาวิน), 1901 - 1975], that the Europeans were not colluding to seal the destiny of Thailand behind its back."

[Quelle: Stowe, Judith A. <1934 - 2007>: Siam becomes Thailand : a story of intrigue. -- Honolulu : Univ. of Hawaii Pr., 1991. -- 394 S. : Ill. ; 22 cm. -- ISBN 0-8248-1394-4. -- S. 125f.]

1939-06-24

Der 24 Juni, der Tag des Putsches von 1932, wird Staatsfeiertag anstelle des bisherigen Staatsfeiertags am Geburtstag des Königs.

" Even Pibul wavered. At first he said Prathet Thai [ประเทศไทย] should be adopted except in communication with foreign countries, when Siam would continue to be used. On June 23, he changed his mind and decreed that henceforth Siam was to be known as Thailand. The date of the change was important. Pibul had quietly dropped the practice of celebrating the King’s birthday as the National Day. From now on the National Day was to be June 24, the anniversary of the end of the absolute monarchy.

Clearly Pibul intended the first celebration of this new national day to be a grand event. On the previous evening, he and his wife held a ball at Suan Kularb Palace [วังสวนกุหลาบ] for everyone they considered of importance in Bangkok. The next morning, units of the three armed forces and the Yuvachon [ยุวชนทหาร - Jugendsoldaten] paraded through the streets of Bangkok while the entire air force staged a fly-past overhead. It was an impressive display. Early in 1939, military analysts assessing the balance of power in East Asia noted that the Siamese air force now numbered more planes than either the British or French had based in the area. Likewise Siam was estimated to have the second largest navy in Asia, exceeded only by Japan and equal in size to that of Australia. Thus Pibul had reason to be proud. He also had cause for concern. Several days before the celebration of the National Day in Bangkok, the Japanese captured Swatow [汕头], the home of the Teochiew [潮州] who were the dominant community among the Chinese in Siam. Pibul referred to the fate of Swatow in an hour-long speech broadcast on the evening of June 24, but he claimed there was nothing to worry about. Aliens and all other foreigners would learn to fear the Thai people because of the strength of their defence forces.

Originally Pibul envisaged a very different theme for the new National Day. In April property-owners along Rajadamnern [ถนนราชดำเนิน], the road leading to the open ground in front of the royal palace compound, were ordered to vacate their premises within sixty days to make way for a prestigious new government construction project. Pibul, inspired possibly by the Champs Elysées in Paris, wanted Bangkok to have a processional avenue suitable for holding large-scale parades. The centrepiece of the development was planned as a monument to democracy [อนุสาวรีย์ประชาธิปไตย] to commemorate the promoters’ feat in establishing constitutional government. On the morning of June 24, watched by large crowds, Pibul laid the first stone of the monument followed by Pridi [Pridi Phanomyong - ปรีดี พนมยงค์, 1900 - 1983], Sindhu [Admiral Luang Sindhu Songkhramchai (Sindhu Komolnawin) - พลเรือเอก หลวงสินธุสงครามชัย (สินธุ์ กมลนาวิน), 1901 - 1975], Thamrong [Luang Thawan Thamrongnawasawat (ถวัลย์ ธำรงนาวาสวัสดิ์ / 郑连淡, 1901 - 1988] and other prominent members of the Khana Ratsadorn  [คณะราษฎร]. Few of them could have imagined at the time the role it was to play in the later history of Thailand, or the oft-repeated quip that monuments are usually only constructed after the subject of their veneration is well and truly dead. Pibul in his speech that evening had much to say about the virtues of democracy and the constitution. He contrasted the progress achieved since 1932 with the situation under the absolute monarchy, when power was vested in the hands of a single individual and was subject to that person’s whims and fancies.

Another theme in Pibul’s speech was the need to re-awaken the spirit of Thai patriotism as first conceived by King Vajiravudh. He said that his government intended to introduce Rattaniyom, a newly-coined word n the Thai language which Pibul explained as a concept "similar to the proper type of etiquette observed by all civilised people’’. To illustrate his point, he cited the case of a man "who ill-treats a member of the weaker sex in a public place". Rattaniyom would require such a person be punished by the people with no need to resort to the courts. Similarly, he said, bullies should be thrashed on the spot by the public.

The source of inspiration for this new doctrine emerged a few days later. Vichit was appointed head of a committee to advise on Rattaniyom [รัฐนิยม], which he laid down should be translated into English as "State Convention". He explained that it was a modernised version of an ancient concept known as Rajaniyom [ราชนิยม] whereby former monarchs gave their opinions on the conduct of their subjects. By contrast, Rattaniyom was intended as an expression of public opinion. The first was declared in retrospect to be the adoption of Thailand as the name for the country. The second was more broad-ranging, and amounted to a patriotic code of behaviour for the Thai people "to prevent danger and discredit falling on their nation". The Rattaniyom decreed that they were not to reveal any information to foreigners, act as "agents or mouthpieces of aliens" (for example, in land purchases), or carry out any other action deemed dishonourable or treacherous to their own race. In conclusion, the Rattaniyom stated that it was the duty of all Thais to "suppress" anybody considered guilty of violating these norms.

This code was issued in the name of Pibul and never debated in the Assembly. Methods for its implementation were nonetheless discussed in the press. Vichit [Luang Wichitwathakan - หลวงวิจิตรวาทการ / 金良, 1898 - 1962] was known to favour public lynching, and wanted it authorised as part of the Rattaniyom. Fortunately nothing came of the idea, because in pushing patriotism to the fore Pibul, as urged on by Vichit and other like-minded people, struck a responsive chord from the public."

[Quelle: Stowe, Judith A. <1934 - 2007>: Siam becomes Thailand : a story of intrigue. -- Honolulu : Univ. of Hawaii Pr., 1991. -- 394 S. : Ill. ; 22 cm. -- ISBN 0-8248-1394-4. -- S. 122ff. -- Fair use]

Der Staatsname wird von Siam in Thailand umgewandelt.

Thailand - เมืองไทย


Abb.: "Thai" bei Parade zum 7. Jahrestag der Revolution 1932, 1939-06-24

 

"Am 24. Juni 1939 wurde der Landesname auf Veranlassung des Diktators Feldmarschall Plaek Phibunsongkhram von „Siam“ in „Thailand“ (ประเทศไทย - [pratʰêːt-tʰai]) geändert. Als Grund wurde angegeben, dass „Siam“ ja ein Name sei, der nur von Ausländern benutzt worden sei. Auf Anraten von Japan brauche das Königreich eine neue Identität, unter der alle Thais vereinigt werden sollten. Dieses hat bis heute für kontroversen Diskussionsstoff gesorgt."

[Quelle: http://de.wikipedia.org/wiki/Siam. -- Zugriff am 2011-10-09]

Grundsteinlegung zum Demokratie-Denkmal (อนุสาวรีย์ประชาธิปไตย). Es erinnert an den Putsch 1932.


Abb.: Lage des Demokratie-Denkmals (อนุสาวรีย์ประชาธิปไตย)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]


Abb.: Demokratie-Denkmal (อนุสาวรีย์ประชาธิปไตย) während des Baus, 1939/40
[Bildquelle: th.Wikipedia. -- Public domain]


Abb.: Demokratie-Denkmal (อนุสาวรีย์ประชาธิปไตย), Bangkok
[Bildquelle:
Khaosaming / Wikimedia. -- GNU FDLicense]

"Das Democracy Monument (Thai อนุสาวรีย์ประชาธิปไตย, Aussprache: [ʡànú-sǎːwáriː praʧaːtʰípatai], Demokratiedenkmal) ist ein Denkmal im Zentrum von Bangkok, der Hauptstadt von Thailand. Es ist eines der Wahrzeichen der Stadt. Es liegt in der Mitte eines Kreisverkehrs der Thanon Ratchadamnoen Klang (Ratchadamnoen-Klang-Boulevard) an der Kreuzung mit der Thanon Dinso, im Verwaltungsbezirk Phra Nakhon, etwa auf halbem Wege zwischen dem Sanam Luang und dem Wat Saket.

Gründung der Anlage

Das Denkmal wurde 1939 von Feldmarschall Phibun Songkhram in Auftrag gegeben, um an den Militärputsch von 1932 zu erinnern, der zur Einführung der konstitutionellen Monarchie im damaligen Königreich von Siam führte. Phibun schwebte ein neues, westlich orientiertes Bangkok vor, mit dem Denkmal als Zentrum. Er wollte „den Ratchadamnoen-Klang-Boulevard zur Champs-Élysées und das Demokratiedenkmal zum Arc de Triomphe“ machen."[1]

Der Entwurf des Denkmals stammte vom Architekten Mew Aphaiwong, dessen Bruder Khuang Aphaiwong ein führendes Mitglied von Phibuns Militärregime war. Vom italienischen Bildhauer Corrado Feroci, der ein Bürger Thailands war und den thailändischen Namen Silpa Bhirasri (ศิลป์ พีระศรี, 1892 - 1962) angenommen hatte, stammen die Relief-Skulpturen an der Basis des Monuments.

Der Bau des Demokratiedenkmals war zu jener Zeit sehr unpopulär, denn die ansässigen chinesischstämmigen Geschäftsleute mussten innerhalb von 60 Tagen ihr Heim und ihr Geschäft verlassen, um einer Verbreiterung des Boulevards Platz zu machen. Hunderte von schattenspendenden Bäumen mussten ebenfalls weichen, was in jenen Zeiten ohne Klimaanlagen wegen des tropischen Klimas eine schwerwiegende Angelegenheit darstellte. Die Grundsteinlegung der Anlage erfolgte am 24. Juni 1939, dem 7. Jahrestag des Putsches. Die offizielle Einweihung war am 22. Juni 1940[2]

Symbolik

Im Zentrum der Anlage steht ein sechseckiger Schrein mit Türen an allen Seiten (siehe Bild 1 unten), auf dessen Dach sich eine symbolische Skulptur der Verfassung von 1932 auf zwei goldenen Opferschalen befindet. Die Verfassung wird durch vier Betonpfeiler symbolisch beschützt, die ausgestreckten Flügeln ähneln. Diese vier Flügel stellen die vier Teile der thailändischen Streitkräfte dar − Heer, Marine, Luftwaffe und Polizei, die am Coup von 1932 beteiligt waren.


Abb. 1
[Bildquelle: Wikipedia. -- Public domain]

Die einzelnen Flügel (siehe Bild 2 unten) sind jeweils 24 Meter hoch, auch der runde Denkmalsockel hat einen Radius von 24 Metern. Dies soll an den 24. Juni 1932 erinnern, den Tag, an dem der Putsch stattfand. Die Höhe des zentralen Schreins − 3 Meter − steht für den Monat Juni, dem dritten Monat des traditionellen thailändischen Kalenders. Ursprünglich befanden sich 75 kleine Kanonen entlang der äußeren Begrenzung des Sockels, die das Jahr des Putsches − 2475 nach der buddhistischen Zeitrechnung − repräsentieren. Die sechs Türen im zentralen Schrein stehen für die sechs erklärten Ziele der politischen Linie von Phibuns Regime: „Unabhängigkeit, Innerer Friede, Gleichheit, Freiheit, Handel und Erziehung“.


Abb. 2
[Bildquelle: Wikipedia. -- Public domain]

Außen an der Basis der vier Flügel befinden sich Wasserspeier (siehe Bild 3 unten) in der Form eines Garuda-Kopfes, der in seinem Schnabel eine Naga hält. Beide Kreaturen entstammen der buddhistisch-hinduistischen Mythologie.


Abb. 3
[Bildquelle: Wikipedia. -- Public domain]

Seitlich an der Flügelbasis befinden sich Relief-Skulpturen, die in ihrem Design propagandistisch sind. Sie stellen die thailändischen Streitkräfte sowohl als Verfechter der Demokratie als auch als Personifizierung des thailändischen Volkes dar. In der Version der Vorfälle, die in diesen Skulpturen dargestellt werden, wurde der Staatsstreich von 1932 von einer vereinten und idealistischen Streitmacht im Auftrage des Volkes durchgeführt in der Absicht, Thailand die Demokratie zu bringen. In den Reliefs erscheinen Zivilisten nur als dankbare Empfänger der Großzügigkeit und des Heldenmuts der Militärs.

Die Skulptur mit dem Titel „Soldaten kämpfen für Demokratie“ (siehe Bild 4 unten) zeigt die heldenhaften Streitkräfte im vereinten Kampf für Demokratie, allerdings ist es nicht klar, gegen wen sie kämpfen.


Abb. 4
[Bildquelle: Wikipedia. -- Public domain]

Im Bild „Verkörperung des Volkes“ (siehe Bild 5 unten) beschützt ein Soldat die thailändischen Menschen, die derweil ihrem Tagwerk nachgehen. Die Mutter mit Kind am linken Rand ist übrigens die einzige weibliche Figur am gesamten Monument. In diesem Relief wird die Sicht des Militärregimes von 1939 deutlich, das sich als vom Volk beauftragt fühlt.


Abb. 5
[Bildquelle: Wikipedia. -- Public domain]

Das Relief mit dem Titel „Verkörperung von Balance und Gutem Leben“ (siehe Bild 6 unten) repräsentiert die soziale Ideologie der Militärmachthaber. Eine allegorische Figur sitzt in einer Meditationshaltung auf einer Bank in der Mitte des Bildes, in der einen Hand ein Schwert haltend, in der anderen eine Waage. Die Figur steht für die Nation, das Schwert für das Militär, die Waage für die Justiz. Sie wird flankiert von vier Figurengruppen, die den Sport, die Erziehung, die Religion und die Künste verkörpern. Bemerkenswert ist die „Sport“-Figur, ein nackter Kugelstoßer, der einen europäischen Gesichtsschnitt aufweist.


Abb. 5"
[Bildquelle: Wikipedia. -- Public domain]

[Quelle: http://de.wikipedia.org/wiki/Democracy_Monument_%28Bangkok%29. -- Zugriff am 2011-10-13]

1939-06-24 - 1942-01-28

Pibulsonkram erlässt 12 Dekrete (รัฐนิยม)


Abb.: Plakat aus der Pibulsongkram-Ära: Wie man sich nicht kleiden darf (links) und wie man sich "zivilisiert" kleiden muss (rechts), o. J.
[Bildquelle: Wikipedia. -- Public domain]

"The Cultural Mandates or State Decrees (Thai: รัฐนิยม, ratthaniyom) were a series of 12 edicts issued between 1939 and 1942 by the government of Field Marshal Plaek Pibulsonggram during his first period as Prime Minister and military dictator of Thailand. The mandates aimed to create a uniform and "civilized" Thai culture. Many of the practices initiated in the mandates remain in effect today.

Mandate 1

The first mandate, On the name of the country, people and nationality, issued 24 June 1939, cited 'public preference' for changing the name of the country. It consisted of two items:

  1. "In Thai: The country, people and nationality are to be called 'Thai'."
  2. "In English:
    1. "The country is to be called 'Thailand';
    2. "The people and nationality are to be called 'Thai'."[1]

One result of this mandate was that organizations with 'Siam' in the name were forced to change their names. Well-known examples include the Siam Society, which became the Thailand Research Society, Siam Commercial Bank, renamed to Thai Commercial Bank, and Siam Cement, which became Thai Cement. After Pibulsonggram was deposed the first time in 1944, Siam Society reverted both its Thai and English names, while the latter two reverted only the English version of their names.

 Mandate 2

On preventing danger to the nation, issued 3 July 1939, consisted of five items:

  1. "Thai people must not engage in any business without considering the benefit and safety of the nation."
  2. "Thai people must never reveal anything to foreigners that might damage the nation. These actions are a betrayal of the nation."
  3. "Thai people must not act as agent or spokesman for foreigners without considering the benefit of the Thai nation, and must not express opinion or take the side of foreigners in international disputes. These actions are a betrayal of the nation."
  4. "Thai people must not secretly purchase land on behalf of foreigners in a way that endangers the nation. These actions are a betrayal of the nation."
  5. "When a person has betrayed the nation, it is the duty of Thai people to actively and quickly put a stop to it."[2]
 Mandate 3

On referring to the Thai people, issued 2 August 1939, reinforced Mandate 1 by forcing the public to stop using group names like 'Northern Thais', 'Southern Thais' or 'Muslim Thais':

  1. "Cease referring to Thai people inconsistently with the name of the nationality, or according to the preference of the group."
  2. "Use the name 'Thai' to refer to all Thai people, without subdividing them."[3]
 Mandate 4

On honoring the national flag, national anthem, and royal anthem, issued 8 September 1939, consists of five items:

  1. "When seeing the national flag raised or lowered according to government custom, or hearing the sound of the salute bugle or whistle, or when the signal is given to raise or lower the flag, honor the flag according to regulation or custom."
  2. "When seeing a military flag, naval ensign, Youth Corps flag, or Boy Scout flag in an official procession, or on location at a military, Youth Corps, or Boy Scout site, honor the flag according to regulation or custom."
  3. "When the national anthem is heard, whether played for official purposes or as part of any kind of ceremony, participants or attendees will honor the anthem according to regulation or custom."
  4. "When the royal anthem is heard, whether played for official purposes, at the theater or any gathering, participants or attendees will honor the royal anthem according to regulation or custom."
  5. "When observing any person not paying proper respect as outlined in items 1, 2, 3 and 4, admonish them so as to see the importance of honoring the national flag, national anthem, and royal anthem."[4]
 Mandate 5

On using Thai products, issued 1 November 1939, consisted of five items:

  1. "Thai people should make an effort to consume only food made from Thai products."
  2. "Thai people should make an effort to wear only clothes made from Thai products."
  3. "Thai people should support the agricultural, commercial, industrial, and other vocational efforts of fellow Thais."
  4. "Thai people should use and support any public utility established by the government or by Thai people."
  5. "Thai people practicing agriculture, commerce, industry, or other vocation supported by this mandate must make an effort to maintain standards, improve quality, and run their business honestly."[5]
  • See also An invitation to the Thai people to cooperate and properly follow Mandate 5, issued on 2 February 1940.[6]


Abb.: Karikatur:  "
An illustration showing one of the many aspects of Phibun's Ratthaniyom policies. Note the picture the father is removing (a European landscape) and the one the son is holding (a battle scene typical of the military engagements of the Ayutthaya period). The father is saying, "it's about time we had this picture removed. Thailand is now able to produce decorations for the home that are as good as those produced overseas. Any house guest should always be reminded to buy only Thai goods. As for the Leader's portrait... any home that lacks one should be ashamed.""
[Quelle: http://2bangkok.com/06-nationalism.html . -- Zugriff am 2013-11-17]

Mandate 6

On the music and lyrics of the national anthem, issued 10 December 1939, consisted of two items:

  1. "The music of the national anthem will be that written by Phra Chenduriyang, and on file at the Fine Arts Department."
  2. "The lyrics of the national anthem will be those submitted by the army."[7] (The national anthem is the same today.)
 Mandate 7

Urging the Thai people help build the nation, issued on 21 March 1940,

  1. "Every Thai person must help build the nation. Every able bodied person must work at a stable career. Any person without a career is unhelpful to the nation and is not deserving of respect from the Thai people."[8]
 Mandate 8

On the royal anthem, issued 26 April 1940, shortened the lyrics of the royal anthem, and replaced the word 'Siam' with the word 'Thai':[9]

ข้าวรพุทธเจ้า เอามโนและศิระกราน
Kha Wora Phutthachao Ao Mano Lae Sira Kran
นบพระภูมิบาล บรมกษัตริย์ไทย
Nop Phra Phummiban Borom Kasat Thai
ขอบรรดาล ธประสงค์ใด
Kho Bandan Tha Prasong Dai
จงสิทธิดั่ง หวังวรหฤทัย
Chong Sitthi Dang Wang Wora Haruethai
ดุจถวายชัย ชโย
Dutcha Thawai Chai Cha-yo
 Mandate 9

On language and writing and the duty of good citizens, issued 24 June 1940, consisted of four items:

  1. "Thai people must extol, honor and respect the Thai language, and must feel honored to speak it."
  2. "Thai people must consider it the duty of a good citizen to study the national language, and must at least be able to read and write; Thai people must also consider it their important duty to assist and support citizens who do not speak Thai or cannot read Thai to learn it."
  3. "Thai people must not consider place of birth, residence, or regional accent as a marker of division. Everyone must hold it to be true that all born as Thai people have the same Thai blood and speak the same Thai language. Place of birth or accent makes no difference."
  4. "Thai people must consider it their duty to conduct themselves as good Thai citizens should, and to urge and instruct those who do not yet know and understand their duty as to the duties of a good citizen of the Thai nation."[10]
[Damit wird u.a. der Gebrauch von Malaiisch (Jawi) und anderen Minderheitssprachen verboten]  

Mandate 10

On Thai dress, issued 15 January 1941, consisted of two items:

  1. "Thai people should not appear at public gatherings, in public places, or in city limits without being appropriately dressed. Inappropriate dress includes wearing only underpants, wearing no shirt, or wearing a wraparound cloth."
  2. "Appropriate dress for Thai people consists of:
    1. "Uniforms, as position and opportunity permits;
    2. "Polite international-style attire;
    3. "Polite traditional attire."[11]


Abb.: Karikatur:  "
The dress code for women: "Goodness me! Phrim, how well and proper you look with that hat on! But why are you barefoot? You'd look beautiful with some shoes on. And the ground is so dirty and scorching! Come, I'll accompany you to buy a pair of shoes!"
[Quelle: http://2bangkok.com/06-nationalism.html . -- Zugriff am 2013-11-17]

"Mandate 11

On daily activities, issued 8 September 1941, consisted of five items:

  1. "Thai people should divide their time into three portions. One for work, one for personal activities, and one for rest and sleeping. This should be orderly and follow a schedule until it becomes habitual."
  2. "Thai people should carry out their normal personal activities as follows:
    1. "Eat meals at set times, no more than four daily;
    2. "Sleep approximately 6-8 hours."
  3. "Thai people should faithfully perform work duties without discouragement or shirking. The midday rest and lunch period should be no longer than one hour. At the end of the working day, exercise by playing sports for at least one hour, or other activities such as gardening, caring for pets, or planting trees. Then, after showering, eat dinner.
  4. "Thai people should use their free time at night to complete necessary work, converse with family and friends, seek knowledge by listening to radio news or reading, or other entertainment or arts, as opportunity permits."
  5. "Thai people should use days off to benefit their bodies and minds by participating in religious activities, listening to sermons, making merit, seeking knowledge, travelling, playing sports, or resting."[12]


Abb.: Karikatur:  "
The discouragement of impolite behaviour: "Use the ashtray, Wacharinth! Look how you've dirtied my floor. Use the ashtray and you'll become a polite, cultured man!""
[Quelle: http://2bangkok.com/06-nationalism.html . -- Zugriff am 2013-11-17]


Abb.: Karikatur: "The ideal family: how to eat, sleep, and dress. The title reads "For the Great Thai Nation""
[Quelle: http://2bangkok.com/06-nationalism.html . -- Zugriff am 2013-11-17]

Mandate 12

The final mandate, On protecting children, the elderly and the handicapped, issued 28 January 1942, consisted of two items:

  1. "In public places or roads, people should assist and protect children, the elderly, or the handicapped."
  2. "Whoever follows item 1 is considered a cultured person deserving of the respect of the Thai people."[13]
 References
  1.  The Royal Gazette, Vol. 56, Page 810. June 24, B.E. 2482 (C.E. 1939). Retrieved on June 4, 2010.
  2.  The Royal Gazette, Vol. 56, Page 1010. July 10, B.E. 2482 (C.E. 1939). Retrieved on June 4, 2010.
  3.  The Royal Gazette, Vol. 56, Page 1281. August 7, B.E. 2482 (C.E. 1939). Retrieved on June 4, 2010.
  4.  The Royal Gazette, Vol. 56, Page 2653. September 9, B.E. 2482 (C.E. 1939). Retrieved on June 4, 2010.
  5.  The Royal Gazette, Vol. 56, Page 2359. November 6, B.E. 2482 (C.E. 1939). Retrieved on June 4, 2010.
  6.  The Royal Gazette, Vol. 56, Page 3434. February 19, B.E. 2482 (C.E. 1940). Retrieved on June 4, 2010.
  7.  The Royal Gazette, Vol. 56, Page 2653. December 10, B.E. 2482 (C.E. 1939). Retrieved on June 4, 2010.
  8.  The Royal gazette, Vol. 56, Page 3641. March 25, B.E. 2482 (C.E. 1940). Retrieved on June 4, 2010.
  9.  The Royal Gazette, Vol. 57, Page 78. April 30, B.E. 2483 (C.E. 1940). Retrieved on June 4, 2010.
  10.  The Royal Gazette, Vol. 57, Page 151. June 24, B.E. 2483 (C.E. 1940). Retrieved on June 4, 2010.
  11.  The Royal Gazette, Vol. 58, Page 113. January 21, B.E. 2484 (C.E. 1941). Retrieved on June 4, 2010.
  12.  The Royal Gazette, Vol. 58, Page 1132. , B.E. 2484 (C.E. 1941). Retrieved on June 4, 2010.
  13.  The Royal Gazette, Vol. 59, Page 331. February 3, B.E. 2485 (C.E. 1942). Retrieved on June 4, 2010.

[Quelle: http://en.wikipedia.org/wiki/Thai_cultural_mandates. -- Zugriff am 2011-10-31]

"Circulars were issued to every ministry, urging officials to make themselves conversant with the principles of Ratha Niyom in order to propagate them actively among the population.

Several Assembly members and high officials formed a Ratha Niyom Society.

A group of men and women paraded the streets of Bangkok early in August wearing wide yellow bands across their chests with the words "Ratha Niyom" printed on them in large letters.

Officials were urged to change their names, if they were of foreign origin, to Thai names. Thus Nai Abdul Nasae, the Assembly member for Naradhivas [นราธิวาส], changed his name to Nai Adulya na Saiburi. Nai Kimkui Vipulagorn became Nai Thira Vipulagorn.

Foreign place names are also being changed. For instance Ban Kaek [บ้านแขก], which means a place where Indians or Malays live, will be given a Thai name."

[Quelle: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 189]

1939-06-30

Die niederländische Asiatic Petroleum Company beschließt die Niederlassung in Siam zu schließen. Kurz darauf macht es die US Standard Vacuum Company ebenso. Vorausgegangen waren erheblich gestiegene staatliche Forderungen.

1939-07

Tod von Kaeonawarat (เจ้าแก้วนวรัฐ) (geb. 1862), dem letzten König von Chiang Mai


Abb.: Kaeonawarat (เจ้าแก้วนวรัฐ)
[Bildquelle: Anne & Heiner Damm. -- http://www.hdamm.de/afotos/ah_opidx.htm. -- Zugriff am 2013-02-28. -- Creative Commons Lizenz (Namensnennung, share alike)]

1939-07/08

Verhaftung zahlreicher Chinesen

"At that time the Prajamitra [ประชามิฅร] recorded the arrest of great numbers of Chinese on the ground that they were identified with secret society activity. Documentary evidence was collected which contained the name of members. One paper estimated the total number called for questioning at about six hundred. Most of those arrested were accused of remitting funds to China. The International News Agency of Hongkong [香港], as quoted in the Thai Chronicle, claimed that the Chinese in Thailand had contributed $2,400,000 from November 1938 to April 1939. This is no small sum, and when it is considered in the light of Thailand’s national annual budget, it is understandable why the Thai object so strenuously.

The Police Colonel Phra Binich Janagadi recommended that the two prominent bankers and about twenty leaders in secret society activities be deported. The names of thousands of other Chinese, who are now being investigated, were found in the register of the Kuomintang society [中國國民黨], taken on one of the raids. At the same time, August 10,1939, the Premier issued a special statement that Thailand was not linking its fortunes with any foreign nation, nor was she opposed to any foreign nation, but was friendly to all. This statement was designed to allay anxiety about "pro-Japanese" policies.

At midnight on August 10 the police made their greatest drive against the Chinese tongs [] and sent out thirty parties in twenty-four lorries and six taxis to scour the suspected schools, residences and presses. Great masses of pamphlets were seized, similar to countless thousands which had been distributed in Bangkok and some provincial centers by the simple expedient of throwing them along the streets at night. The leaflets agitated against the government, urged the people to demand social justice, urged laborers to strike, and hinted at revolution.

The schools were one center of activity because several of them were proved to be the organization centers of various secret societies

of a political nature, and they were distribution points of propaganda, written and verbal. All officers of the Ministry of Public Instruction inspecting Chinese schools were given permits to go armed.

The raids did not stop tong activities, however. On August 12, 1939, an aged banker was brutally murdered while sitting in the inner room of his own shop. The assailant boldly walked past about twenty employees and stabbed the old man, and then made good his escape before they realized what had happened.

Reports in the local papers claim that the C.I.D. [Crime Investigation Department] authorities are finding their investigations in the case of the murder of Nai Tang Peng-ngee, the aged Sampeng [สำเพ็ง] banker, a trifle difficult. It appears that a majority of those questioned refuse to testify, fearing the consequences, this attitude on their part being interpreted as an indication of the strength of the secret society responsible for the murder.

In the meantime a report from Pangga [Phang-nga - พังงา] says that the manager and proprietor of a Chinese school there which was recently closed by the government may be deported shortly while three teachers of the school may be prosecuted for teaching political doctrines against the interests of the country.

A Chinese was also arrested at Nagorn Rajasima [นครราชสีมา] for distributing illegal pamphlets slandering the government.

Anti-tong raids continued all over Thailand. Ten Chinese were arrested in Chiengmai [เชียงใหม่], and others were held for questioning at various smaller towns where leaflets abusing the government had been distributed.

The first Chinese of those arrested during the raids to be deported was Nai Ngow Pek-nam, the proprietor of the Bangkok Daily News, which had been closed. He was supposed to be the head of the Kuomintang. In January 1940, at the trial of the two confessed murderers of Hia Kwang Iam [Hia Guang-iam/Yi Guangyan/ ], the President of the Chinese Chamber of Commerce, it was given in evidence that the father of one of the murderers had in turn been murdered by an Ang Yee [อั้งยี่ / 红字] secret society named Saa Khang or Hua Khang which was led by Hia KwangIam. The two young Chinese murderers explained that Hia Kwang Iam’s powerful society had had many merchants killed either for commercial or political reasons. They called attention to the fact that since they had killed Hia Kwang Iam in November 1939, there had been no more murders. But that very month twenty-eight prominent merchants at Nagor Svarga [Nakhon Sawan - นครสวรรค์] were arrested as members of an active Ang Yee society, and in April 1940 secret society murders flared up again with three in one day."

[Quelle: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 288ff.]

1939-07

Bangkok: Gründung der Thai-Deutschen Gesellschaft. Ihre Aufgabe ist, die deutsche Sprache in Siam zu fördern.

1939-07-01

Siam Chronicle über einen chinesischen Schlepper:

"Yesterday a Chinese was formally charged at the Criminal Court with unlawfully bringing in about 100 of his compatriots and avoiding the immigration fees. He entered a plea of guilty.

It appears that the defendant brought these Chinese by junk and put them ashore at Smud Sagorn [Samut Sakhon - สมุทรสาคร]. They were arrested at Bangkhunthien [บางขุนเทียน] while on their way to Bangkok."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 209]


Abb.: Lage von
Samut Sakhon (สมุทรสาคร) und Bang Khun Thian (บางขุนเทียน)
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

1939-07-04

Thai Chronicle über die Ratha Niyom (รัฐนิยม):

"The State Convention [รัฐนิยม - ratha niyom] comprises a series of principles and slogans to stimulate the moral code, national spirit and progressive tendencies, calculated to augment existing laws, discipline and privileges in guiding the outlook and aspirations of the Thai people.

H.E. the Premier Luang Pibul Songgram [หลวงพิบูลสงคราม, 1897 - 1964]  is the originator of the Ratha Niyom. First public mention of the Ratha Niyom was made by the Premier on June 24th in the course of his radio message to the nation.

The first step in the popularization of Ratha Niyom was the change of the name of the country from Siam to Thailand which has now been widely acknowledged and followed by the general public. . . .

Explaining the term "Ratha Niyom" the speaker recalled the former system of Phra Raj Niyom [พระราชนิยม] which was popular during the reign of H.M. the late King Rama VI. His Majesty used to proclaim certain slogans and policies which were enthusiastically followed by the people.

Ratha Niyom principles outlined in the radio talk comprised useful advice to the people. . . .

The Thai people should not disclose any information detrimental to the interests of the country to aliens. The Thai nationals should not act as representatives for foreign interests without first considering their national interests. Actions against this moral code would be equivalent to the betrayal of their own country.

Thai people should not represent foreigners in the sale or purchase of land, which may be dangerous to the country.

If any person is known to overstep this moral code in regard to his duty to his own country, it is the solemn function of every Thai citizen to exercise proper care and to do the needful in preventing such dangerous activities."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 188]

1939-07-11

In allen öffentlichen Gebäuden werden die Bildnisse von Rama VII. entfernt.

1939-07-14

Um Japan zu beruhigen muss Außenminister Chao Phraya Sridharmadhibes (Chit Na Songkhla) [เจ้าพระยาศรีธรรมาธิเบศ (จิตร ณ สงขลา), 1885 - 1976] "aus Gesundheitsgründen" zurücktreten. Er ist ein in Großbritannien erzogener Beamter der alten Schule. Sein Amt übernimmt Ministerpräsident Pibul.

1939-07-18

Rama VII. und seine Gattin werden von der Regierung angeklagt, dass sie über 6 Millionen Baht illegal ins Ausland transferiert haben.

1939-07-24

Das Parlament lehnt einen Antrag des Abgeordneten von Sakhon Nakhon [สกลนคร] ab, politische Parteien zuzulassen.

1939-07-24

Thai Chronicle:

"The activities of Chinese secret societies in Bangkok have been on the increase during the past months. During this month alone, there have been no less than four cases of "assaults by unknown assailants," and two of them proved fatal. The police authorities are now actively pursuing a campaign to suppress these secret societies.

In every city where there is a big Chinese population, there are secret societies, their influence and power varying in accordance with local conditions and the quality of police efficiency. An insult between members of rival gangs, an individual success with the women, or an attack by a dog belonging to one secret society member on a pig belonging to a member of another society will be enough to start a war between the rival gangs. Gang warfare commences also when one gang invades another’s territory or when both are striving for the possession of fresh sources of revenue. . . .

For the most part, the gangs operating in Bangkok do not seem to follow the ideals and rituals associated with ancient secret societies in China; they are mere racketeers and criminals and, though some of them claim to be "patriotic," we are afraid that their campaign in this country cannot be justified on that basis. . ."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 285]

1939-07-25

Thai Chronicle:

"The Hiram arrived here from Kwangchow Wan [廣州灣] last Saturday with about 300 deck passengers from China. Of this, 182 were infants and children and it is understood that the majority of them will not be allowed to land because they cannot pay the immigration fees."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 212]


Abb.: Lage von Kwangchow Wan [廣州灣]
[Bildquelle: OpenStreetMap. -- Creative Commons Lizenz (Namensnennung, share alike)]

1939-07-27

Die Polizei nimmt eine Anzahl prominenter Chinesen fest, weil sie im Geheimen Geld für China gesammelt und dorthin gesendet haben. Unter anderen

1939-07-29

Ministerpräsident un Außenminister Pibun erklärt  im Kabinett, dass Thailand völlig von Japan abhängig werden müsse, da die Westmächte so schwach sind.

1939-07-29

Siam Chronicle über Tabakkonsum:

"Each year the Thai people consume Tcs. 10,000,000 worth of cigarettes and tobacco, according to a radio broadcast last Monday night. Of this between six and seven million ticals worth of cigarettes and tobacco are of foreign origin, while the remaining supplies are locally manufactured."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 228]

1939-07-29

Erster Linienflug der Deutsche Lufthansa AG von Berlin nach Bangkok. Die Flugrute der Ju52 für 6 Fluggäste und 4 Besatzungsmitglieder: Berlin - Athen - Damaskus - Bagdad - Karachi - Kalkutta - Rangun - Bangkok. Flugdauer: 4½ Tage. Auf dem Rückflug gerät die Ju52 in ein tropisches Gewitter, verliert das Fahrgestell und geht zu Bruch. Passagiere und Besatzung bleiben unverletzt.

Der Linienflug findet bis zum Ausbruch des Zweiten Weltkriegs in beide Richtungen alle zwei Wochen statt.


Abb.: Ju52, 1936
[Bildquelle: Wikimedia. -- Public domain]

1939-08

Es erscheint unter einem Pseudonym ein Buch,  das in hetzerischer Weise die Abtretungen von Thai-Territorium in den letzten 100 Jahren behandelt.

1939-08

Thai Chronicle über das Vorgehen der Regierung gegen Chinesen:

"By the middle of August more than thirty Chinese schools and ten of the eleven Chinese newspapers had been closed, numbers of Chinese had been deported, hundreds were being called in for the Tong [] [secret society] probes. Raids on Chinese schools, newspaper plants and homes were becoming a daily occurrence, several prominent Chinese were put in jail for remitting too much money back to China and the entire Chinese community was in an uproar."

[Zitiert in: 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. 368]

Reiche Chinesen schicken ihre Kinder nun in chinesische Internate in Penang. Um das zu erschweren, bestimmt die Regierung, dass für jede Ausreise eine Gebühr von 500 Baht bezahlt werden muss. Das ist für die Reichen unter den Chinesen kein Hindernis.


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

1939-08

Colonel Phra Prasat Pitthiyayuthi (Wan Chuthin) (พ.ท. พระประสาสน์พิทยายุท (วัน ชูถิ่น), 1894 - 1949) wird Gesandter in Berlin mit dem ausdrücklichen Auftrag, Kontakte zu seinem Studienkollegen, Reichsminister Hermann Göring (1893 - 1946) zu pflegen und auszubauen. Neben Phra Phrasat ist auch Colonel Phya Phahon Phonphayuhasena (พลเอก พระยา พหลพลพยุหเสนา, 1889-1958) ein Studienkollege von Göring.

1939-08

Erstmals landet ein deutsches Flugzeug in Siam. Es handelt sich um einen Erkundungsflug für einen eventuellen Linienflug Berlin - Bangkok.

1939-08

Ein Gesetz beschränkt das Fischen in siamesischen Gewässern auf siamesische Staatsangehörige. Dies richtet sich vor allem gegen japanische Fischer, die seit langem in großem Maße in siamesischen Gewässern fischen.

1939-08

Ein japanischer Geschäftsmann erhält die Erlaubnis, die chinesischsprachige Zeitung Thai-kyo Nippo herauszugeben. Er beantragt Polizeischutz, da er von chinesischen Banden bedroht wird

1939-08-02

Cultural Mandate (รัฐนิยม) Nr. 3:

"Announcement of the Office of Prime Minister on State-ism (No. 3) Re: The appellation of the Thai people.

As the Government is of the opinion that the names by which the Thais in some parts of the country have been called do not correspond to the name of the race and the preference of the people so called, and also that the appellation of the Thai people by dividing them into many groups, such as the Northern Thais, the Northeastern Thais, the Southern Thais, Islamic Thais, is not appropriate for Thailand is one and indivisible,

It thereby, notifies that the State Preference is as follows :

  1. Do not call the Thais in contradiction to the name of the race or the preference of those referred to.
  2. Use the word "Thai" for all of the Thais without any of the above-mentioned divisions.

Given on 2nd August, Buddhist Era 2482.

Phibunsongkhram
Prime Minister"

[Übersetzung: Thai politics (1979), S. 246f.]

1939-08-08

Gründung der Thai Niyom Banich Co. Ltd. Drei der 8 Direktoren sind Minister, die übrigen 5 sind Regierungsbeamte.

1939-08-10

Die Armeezeitschrift ยุทธโกษ (Yudhakos) veröffentlich einen Artike "Thais, wacht auf!". Darin werden die 19 Millionen Thais, die unter britischer, französischer oder chinesischer Herrschaft leben, aufgerufen sich mit den 14 Millionen Thais in Thailand wiederzuvereinigen.

1939-08-11

Straits Times <Singapore> zur Erdölversorgung Thailands:

"Thailand ... is being forced to buy supplies from California, and these are being shipped across the Pacific in Japanese vessels. After refining the fuel is being retailed at prices fixed by the government "to prevent profiteering" before the withdrawal of the combines, and there is reason to believe that substantial losses have already been incurred. If that is so, it is difficult to escape the conclusion that someone in Thailand has allowed nationalist enthusiasm to run away with his business sense. . . .

Since agreement was not reached, and the companies would not walk out merely from pique, however small the Thailand trade might be in relation to their world-wide operations, one is forced to pay some heed to the rumors circulating in Singapore that Thailand’s intention is that "there will be no foreign traders left in our country two years hence."

If that is the policy, we can only describe it as an extremely stupid one. We do urge upon the moderate elements in the neighboring country, in which Malaya takes a keen and genuinely friendly interest, that they should put forward every effort to convince those who are engaged in this pursuit of extreme economic nationalism that if the campaign succeeds Thailand will suffer grievously. ..."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 241]

1939-08-12

Act Concerning Fishing Rights in Thai Territorial Waters. Verbietet allen Ausländern das Fischen in Gewässern Thailands.

1939-08-12

Thai Chronicle:

"CHINESE SCHOOLS, PRINTING HOUSES SEARCHED BY POLICE FURTHER MOVE IN ANTI-TONG DRIVE CARRIED OUT HERE MANY BEING HELD FOR QUESTIONING VITAL EVIDENCE SECURED

A large-scale campaign against Chinese secret society activities and allied elements of a dangerous nature was undertaken by the police and the C.I.D. [Crime Investigation Department] authorities last Thursday night, according to reliable information gathered by the Thai Chronicle.

This action included raids and searches of various Chinese schools, printing offices, etc., and a large force of men and officers was employed for the purpose. The Superintendent of the City Police and the Superintendent of the C.I.D. disclosed the investigations which started at midday and ended early yesterday morning. The police and C.I.D. forces were divided into a number of parties and the raids and searches were carried out systematically.

It is reported that no less than ten Chinese schools, most of them closed recently for violations of the regulations, were raided. Their proprietors, managers and a number of teachers were searched and a considerable amount of documentary evidence was collected. About fifty of these persons were called up for questioning by the authorities and the entire day yesterday was spent in these investigations.

According to reliable information, most of those who were searched or called up for investigations were members of the illegal Kok-Mintang Society, while some are alleged to be involved in the printing and distribution of illegal pamphlets, inciting the people to disrespect and rise against the government, exhorting the labor classes to create unrest and slandering the government, alleging unfairness in the closure of several Chinese schools.

Among the schools searched were the Chong-Hua College under the auspices of the Chinese Chamber of Commerce, the Huang Huan Schools I and II which were closed recently and several others. Among the Chinese presses searched was the Siew-Sun Press, Talat Noi, which used to publish a number of Chinese language newspapers which were closed by the order of the Press Authority recently. It is believed that a large quantity of documentary evidence was taken from that press. The preliminary investigations were continued today."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 278]

1939-08-14

Die Tochter von Ministerpräsident Phibulsongkram (พิบูลสงคราม, 1897 - 1964) und zwei Kinder von Polizeigeneral Luang Adul Detcharat (1894 - 1969) machen sich auf die Schiffsreise, um in Frankreich (aus diplomatischen Gründen) zu studieren.

"In August Pibul’s daughter, who was to study in France, embarked on a steamer at Penang together with two children of Adul, the police chief. To see them safely aboard, they were accompanied to Penang by their mothers, who went on from there to make a private visit to Singapore. There the Thai consul was so worried about the personal safety of two such prominent ladies that he requested special police protection for them. Alarming rumours soon reached Bangkok about the dangers they were supposed to be facing, and Pibul ordered them to return home immediately."

[Quelle: Stowe, Judith A. <1934 - 2007>: Siam becomes Thailand : a story of intrigue. -- Honolulu : Univ. of Hawaii Pr., 1991. -- 394 S. : Ill. ; 22 cm. -- ISBN 0-8248-1394-4. -- S. 127]

1939-08-15

Hamendranath Ghoshal aka. Thakin Ba Tin (သခင်ဘတင် / ရဲဘော်ဂိုရှယ် ,  gest. 1967) gründet in Rangoon die Communist Party of Burma (CPB, ဗမာပြည်ကွန်မြူနစ်ပါတီ)

"H.N. Goshal (Burmese: သခင်ဘတင်, IPA: [θəkʰɪ̀ɴ ba̰ tɪ̀ɴ]; also known as Thakin Ba Tin,[1] d. 1967) was a communist politician and trade union leader in Burma, of Bengali origin.[2] Goshal was one of the foremost leaders of the Communist Party of Burma and the most prominent theoretician of the party for several years. During the height of the Cultural Revolution (which had repercussions in the Communist Party of Burma) Goshal was marginalized and killed in an inner-party purge.

Goshal graduated from Rangoon University.[2] In August 1939, Goshal took part in the founding of the Communist Party of Burma.[3] He was a member of the Bengali cell of the party. During the Japanese occupation, Goshal fled to India.[2][4] During the early days of the Communist Party of Burma, Goshal played an important role as a liaison between the Burmese party and the Communist Party of India (through its Bengal Provincial Committee).[5]

After the death of Thakin Ba Hein, Goshal became the head of the All Burma Trade Union Congress. Goshal's activities were mainly concentrated to Rangoon, organizing the largely Indian working class there.[6]

Goshal is said to have visited India just before the Communist Party of India held its second congress of 1948 (some controversy exists regarding this subject; if he was in India and if so, which meetings he attended).[5][6] In India, and other countries in Asia, the communist parties reoriented themselves towards a more confrontational line. Goshal edited a political and strategic document, calling for the Communist Party of Burma to prepare for armed struggle. The document would be nicknamed the 'Goshal Thesis'. The Goshal Thesis stood in sharp contrast to the 'Browderist' positions the Communist Party of Burma had until then.[6] The Goshal Thesis was adopted by the Communist Party of Burma at a mass meeting in Pyinmana (ပျဉ်းမနားမြို့) on March 14, 1948.[5] At this point, Goshal emerged as the main theorist of the party.[4]

In response to the Goshal Thesis, the Burmese government ordered a crack-down on the Communist Party. The party responded by calling on its leaders to head for the country-side and led guerrilla warfare from there. At this point, Goshal argued in favour of retaining the presence of the party in the cities and to mobilize for general strikes and popular protests in Rangoon. Seemingly contradictory to the Goshal Thesis, Goshal was the sole Central Committee member of the party that did not support the Maoist line of rural warfare.[6]

During the 1960s Goshal was denounced in an inner-party purge, labelled 'the Liu Shaoqi (刘少奇, 1898 – 1969) of Burma' and executed around April or May 1967.[7][8] He had been on the losing side in a factional conflict following the return of a section of the party leadership that had been exiled in Beijing. He lost an important vote at the Communist Party politburo meeting of June 1965, where he had argued against Thakin Than Tun's (သခင် သန်းထွန်း, 1911 – 1968)proposal to organize a new party school (Thakin Than Tun had returned from Beijing, whilst Goshal had been a leader of the party inside Burma. Thakin Than Tun had proposed setting up a new party school, with teachers trained in China).[9]"

[Quelle: https://en.wikipedia.org/wiki/H._N._Goshal. -- Zugriff am 2016-04-28]

1939-08-16

Thai Chronicle:

"A PLEA FOR PEACE AND FRIENDSHIP
An Open Letter to the Chinese in Thailand

My dear friends:

It grieves me to see reports in the local press to the effect that the personal safety of two distinguished Thai ladies was suspected to be in danger during their visit to Singapore. There are enough grounds to believe that these rumours were not altogether unfounded; otherwise our Consul-General would not have asked for police protection and the ladies would not have been forced to change their plans. But I pray that it was not so and earnestly hope that no harm shall come to them. I also pray that the reports are only rumours—rumours spread by scaremongers. Only cowards of the worst type could think of doing anything so foolish—to seek revenge on the wives and children of the men against whom they think they have a grudge.

For centuries you people have been living with us. We have been regarding you as one of us and as our brothers. If there is any other race with closest relations with us, it is yours. We almost look alike and have many things in common. Many of your countrymen and those who partly have your blood regard this country as their own. Many of the Thai have Chinese blood and quite a number of them hold important positions in our Government service and the fighting forces. This is a fact which you are all well aware of.

If there is any country in the world in which the Chinese can live more happily then it is Thailand. Here you are given all the freedom and the rights to live and for this you have to pay the sum of four ticals a year for your registration card. Formerly you did not have to pay income tax or immigration fees. But now in order to make the country safer, cleaner, and better for you to live in, you, as well as we, will have to contribute our share to the good land that gives us all our daily rice.

In the old days—as we often hear it said—you people came to our country with practically nothing except a mat, a wooden pillow and a pair of chopsticks. But since then many of you have become millionaires, rich merchants and bankers. Since then you have been holding almost every branch of trade in your hands. And since then you have been sending to your country hundreds of millions of baht—of good Thai gold. We have never done anything to stop you from doing that. There is no law against sending the money which you have honestly earned to your country. You can send as much as you like and we have no right to stop you. BUT, and I write it all in capitals—you have no right to start disturbing the peace here even when your beloved country is not at peace. We can understand that you all love your country and that you all are patriots. Everybody loves his country and so do we. Therefore we can understand that it is only natural for you to give whatever help you can to your fatherland when it is in need of help. If we were you, we would do the same. However, do you think it right to take the law into your hands in our country? Worse than that, do you think it right to assault and murder your own compatriots just because they do not observe the law of some illegal societies?

Thailand is responsible for the welfare of all foreigners and Thai people alike. The things that have been going on lately are therefore outrageous. It is a crime, planned and perpetrated by a few, who must be dealt with in accordance with the law for the benefit of the rest.

Now that our police have launched a vigorous campaign against the secret societies which are responsible for a series of brutal murders and other crimes, it should be better for all concerned. Once this country is rid of such disquieting elements all will be able to live in peace and trade freely.

I know only a small number of your people are responsible for all these troubles. I know that this number includes the unemployed, the unruly few, drug addicts and people guided by wrong ideas. And so you should be pleased, content and grateful that a campaign is being launched against these people as it is not only for cur safety but your own as well. You know well there is no anti-Chinese feeling in Thailand.

Therefore, I implore you to keep your peace. There are enough troubles here already and in this troublous world. Do not attempt to do anything which will undermine our long-standing friendship and lead us all into more troubles. This is not a threat; nor is it a warning. This is a plea—a plea for peace and goodwill for the sake of both our peoples.

Let there be peace in Thailand. Let us cooperate to make this land of ours a safer and more prosperous one so that we may all live together happily. And let there be peace in the Orient. For do you know what many of us think of the present conflict in the Far East? Well, it grieves us to see the blood of our two big brothers being shed so unnecessarily.

And so let there be peace and peace for all time! That is my fervent plea.

Yours in earnest,

Nai Pensri [นายเพ็ญศรี]

Bangkok
August 15th."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 190ff.]

1939-08-16

Thai Chronicle: die Regierung schickt an ihre Auslandvertretungen ein Communiqué zur Weiterleitung an die ausländischen Regierungen:

"Rumours current abroad in certain quarters that Thailand has changed her policy of equal friendship for all foreign nations and that the recent police campaign against secret society activities constitute an anti-Chinese move were emphatically denied by the government yesterday in an official communiqué issued through the Publicity Bureau.

Thailand’s foreign policy remains the same as before—equal friendship for all—and the recent action against certain Chinese residents has been necessitated in accordance with the Government’s task of maintaining public safety, peace and order, declares the communiqué."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. ]

1939-08-24

Rama VII. und ihre Gattin werden von einem Gericht schuldig gesprochen, über 6 Millionen Baht illegal ins Ausland transferiert zu haben. Daraufhin beschlagnahmt die Regierung den Sukhothai Palast (วังศุโขทัย), die Privatresidenz des Königs, mit allem Inventar. Außerdem werden in einer Bangkoker Bank drei Behälter mit Juwelen und Wertgegenständen beschlagnahmt, die das Königspaar in einem Safe verwahrt haben.


Abb.: Sukhothai Palast (วังศุโขทัย)


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

1939-08-24

Eine Zeitung berichtet, Adolf Hitler wolle Ministerpräsident Phibul nach Berlin einladen. Der Zeitung wird umgehend die Lizenz entzogen.

1939-08-24

Unterzeichnung des Nichtangriffspakts zwischen dem Deutschen Reich und der Sowjetunion (Договор о ненападении между Германией и Советским Союзом, Hitler-Stalin-Pakt) (datiert 1939-08-23).

1939-08-Ende

Leutnant Prayoon Pamornmontri ร.ท. ประยูร ภมรมนตรี (1897 - 1982) fliegt nach Berlin, vermutlich um die Hintergründe des Nichtangriffspakts zwischen dem Deutschen Reich und der Sowjetunion (Hitler-Stalin-Pakt) zu erfahren.

1939-08/09

Für die in der Schweiz wohnhafte königliche Familie wird ein Fluchtplan ausgearbeitet für den Fall, dass die Schweiz in Kriegshandlungen gezogen wird. Die Familie sollte dann durch Frankreich und Spanien nach Portugal flüchten, von wo sie von einem Schiff in die USA gebracht werden soll. In der Garage der königlichen Residenz in Pully (Schweiz) wird ständig ein Automobil startbereit gehalten, mit dem die königliche Familie die Schweiz verlassen kann, falls dies die Schweizer Behörden für nötig halten.

König Ananda (1925 - 1946) und Kronprinz Bhummibol (1927 - 2016 ) haben u.a.

1939-08-29

Thailand transferiert einen Teil seiner ausländischen Währungsreserven von London nach New York.

1939-09

Verbot der Einfuhr von Fremdwährungen. Ausnahmen müssen besonders genehmigt werden.  Zuvor waren vor allem chinesische Banknoten in großer menge ins Land gebracht worden, um damit zu spekulieren.


Abb.: 20 Customs Gold Units (關金圓), China, 1930
[Bildquelle: Wikipedia. -- Public domain]


Abb.: Fabi (法幣), China, 1936
[Bildquelle: zh.Wikipedia. -- Public domain]


Abb.: 10 Mandschkuo-Yuan (滿洲國圓), 1937
[Bildquelle: Wikipedia. -- Public domain]

1939-09-01

Ostasien 1. September 1939


Abb.: Ostasien 1939-09-01
[Bildquelle Emok u. a. / Wikipedia. -- GNU FDLicense]

1939-09-01

Michael Cleary, stellvertretender Direktor des Intelligence Bureau des British Government of India an das Foreign Office:

"Since the outbreak of the war, Thailand has developed a neutrality complex to an almost ludicrous degree. All officials have had instructions to say and do nothing that could possibly be construed as sympathising with one side or the other."

[Zitiert in: Charivat Santaputra [จริย์วัฒน์ สันตะบุตร]: Thai foreign policy 1932-1946. -- Bangkok : Thai Khadi Research Institute, Thammasat University, 1985. -- 465 S. ; 21 cm. -- ISBN 974-335-091-8. -- S. 179]

1939-09-03

Frankreich und Großbritannien reagieren auf die deutsche Aggression gegen Polen und erklären dem Deutschen Reich den Krieg. Viele Staaten folgen. Beginn des 2. Weltkriegs. Die USA bleiben vorläufig neutral.

Abb.: Verlauf des Zweiten Weltkriegs in Europa (animated gif)
[Bildquelle: San Jose / Wikipedia. -- GNU FDLicense]


Abb.: Granaten, Bomben und Sprengkörper des 2. Weltkriegs
[Bildquelle: Regierungspräsidium Darmstadt / Kampfmittelräumdienst Hessen. -- Original im Internet nicht zugänglich. -- Zugriff am 2013-10-08. -- Fair use]

1939-09-03/04/09

Großbritannien, Frankreich und das Deutsche Reich informieren Thailand über ihre Kriegserklärungen.

Ministerpräsident Phibun antwortet den kriegsführenden Mächten:

"I have the honour to state that H.M.'s Government will, during the conflict, observe and fulfill all the rights and duties of Neutral Powers."

[Zitiert in: Charivat Santaputra [จริย์วัฒน์ สันตะบุตร]: Thai foreign policy 1932-1946. -- Bangkok : Thai Khadi Research Institute, Thammasat University, 1985. -- 465 S. ; 21 cm. -- ISBN 974-335-091-8. -- S. 178]

1939-09-05

Thailand erklärt seine Neutralität im Krieg.

Aus der Proklamation:

"All Thai authorities and subjects, and all persons residing in Thailand, are ordered and commanded to observe strict and impartial neutrality in and during the said state of war, and to observe the laws of this kingdom, her treaty engagements and the law of nations in respect of neutrality."

[Zitiert in: Charivat Santaputra [จริย์วัฒน์ สันตะบุตร]: Thai foreign policy 1932-1946. -- Bangkok : Thai Khadi Research Institute, Thammasat University, 1985. -- 465 S. ; 21 cm. -- ISBN 974-335-091-8. -- S. 178]

1939-09-06

Air Raid Precautions Act.

1939-09-08

Der britische Botschafter Josiah Crosby (1880 - 1958) an das Foreign Office über Thailands Außenpolitik:

"Thailand is behaving nowadays like a prostitute ready to sell herself to the highest bidder."

[Zitiert in: 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. 374]

1939-09-09

Kitchen Garden Art

1939-09-11/21/22

Großbritannien, Frankreich und das Deutsche Reich garantieren die Neutralität Thailands.

1939-09-14

Innenminister Luang Chawengsak-songkram (Chuang Kwancherd)  drängt die Regierung, einem Haushaltsvorschlag zuzustimmen, der einen Zuschuss zum Bau einer Moschee auf dem Bangnara-Markt (บางนรา)) in Narathiwat (นราธิวาส) beinhaltet. Begründung: die Muslime von Narathiwat hätten ihr Engagement als Bürger Siams gezeigt.


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

1939-10

Kitchen Garden Act: Die Bevölkerung ist verpflichtet einen Gemüsegarten zu pflegen und Geflügel zu halten.

1939-10-27

"Over a month later in the Northeast, Uan, having now been promoted to the royal rank with the title Somdet Phra Maha Wirawong [พระมหาวีรวงศ์ (อ้วน ติสฺโส), 1868 - 1956], officially recognized thudong [ธุดงค์ ] monks. This is reflected in the following passage of his speech, delivered before an assembly of administrative monks in Khorat on 27 October 1939:

Nowadays, in almost every province in the Northeast, an increasing number of monks and novices in the Mahanikai [มหานิกาย] as well as the Thammayut orders [ธรรมยุติกนิกาย] follow the thudong practice. They have set up samnaks in forest cemeteries and in the forest itself. I have observed their conduct. A number of them have lived austere lives, have adhered strictly to the book of discipline [vinaya] [พระวินัยปิฎก], and have been diligent in teaching people to take refuge in the Triple Gem. They have been able to convince people who had wrong beliefs, such as spirit worship, to take up the right ones. People who were wrongdoers have turned over a new leaf and taken up right livelihoods. [The thudong monks] are useful to the nation and the religion, although some of them have been arrogant and I have had to reprimand them occasionally.

[...]

It appears that Somdet Uan had made a complete about-face in his attitude toward the thudong monks. A decade earlier he had seen the thudong monks as outlaws and ordered the district officers to chase them out. Now he urged sangha officials in the Northeast to support them:

"The local administrative monks should keep watch on the thudong monks’ conduct. Support them if they adhere to the vinaya and comply with the rules that I have laid out. To be prosperous, Buddhism must have both gantha dhura [คันถธุระ] and vipassana dhura [วิปัสสนาธุระ]. Gantha dhura is the vocation of books, and vipassana dhura is the vocation of meditation. Nowadays the majority of monks are book learners. Therefore [we] should support those who follow the thudong practice."

Sangha authorities imposed a number of rules on the thudong monks, ostensibly in order to provide them with safety, although some of the rules were also meant to keep them in line:

  • Monks should not travel alone, but should go at least in pairs.
  • They must always carry a letter from a superior. The letter should be addressed to the sangha authority in the area where the monk wishes to go on a thudong.
  • Thudong monks should be affiliated with a monastery of their nikai [นิกาย]. Those without an affiliation will be considered illegal [phra jorajat][พระจรจัด].
  • Having gone on a thudong, monks should return to their monastery for the rains retreat. They should not spend the rains retreat among themselves in various places unless it is necessary. Then they should notify their monastery of their whereabouts."

[Quelle: Kamala Tiyavanich [กมลา ติยะวนิช] <1948 - >: Forest recollections : wandering monks in twentieth-century Thailand. -- Honolulu : Univ. of Hawai’i Pr., 1997. -- ISBN 0824817818. -- S. 192f. -- Faire use]

1939-11

Auf Anregung des französischen Kolonialministers: Abkommen zwischen Frankreich und Siam über den Bau einer Bahnlinie zwischen Mongkol Borey (ស្រុកមង្គលបូរី)  und Aranyaprathet (อรัญประเทศ) mit Anschluss an das siamesische Eisenbahnnetz.


Abb.: Lage von Mongkol Borey (
ស្រុកមង្គលបូរី)  und Aranyaprathet (อรัญประเทศ)
[BIldquelle: CIA. -- Public domain]

1939-11

Luftfahrtsabkommen mit Japan über japanische Linienflüge Tokyo (東京) - Bangkok. Aufnahme des Betriebs 1940.

1939-11-07

Die Regierung ruft per Radio dazu auf, Nudeln zu essen:

"In accordance with the Fifth Edict, the government would like all Thai people to consume noodles because the noodle is a good food containing all things, rice, nuts and sour, salty, and sweet flavors, which all are produced in Thailand. The noodle is nutritious, clean, cheap, easy to buy, and tastes good."

[Abgedruckt in: Burslem, Chris: Tales of old Bangkok. -- Hong Kong : Earnshaw, 2012. -- ISBN 13-978-988-19984-2-2. -- S. 56]

1939-11-18

Da die Regierung im Ruf steht, anti-chinesisisch zu sein, macht sie erstmals in der Geschichte eine Rundfunksendung auf Chinesisch, in der sie versucht, den Chinesen im In- und Ausland ihre Chinesenpolitik zu erklären.

1939-11-20

Das Militär-Sondergericht verkündet die Urteile über die Putschisten der Songsuradet-Rebellion (กบฏพระยาทรงสุรเดช) 1939-01-29.

Anfang Dezember werden Phra Sitthi Ruangdetphol [พระสิทธิเรืองเดชพล (แสง พันธุประภาส)] und 17 Mitverschwörer hingerichtet.

1939-11-20

Eua Sunthornsanan (เอื้อ สุนทรสนาน, 1910 - 1981) gründet die Suntaraporn Band (วงดนตรีสุนทราภรณ์). Diese Band ist bis heute (2013) aktiv. Sie wurde durch die Regierung Phibun Songkhram sehr unterstützt und war stilbildend für die thailändische U-Musik (Populärmusik).

Künstlerlink auf Spotify:
URI: spotify:artist:7jJfjAlMBYINfSsEf5P2UN
URL: https://open.spotify.com/artist/7jJfjAlMBYINfSsEf5P2UN


Abb.: ®Logo


Abb.: Suntaraporn Band (วงดนตรีสุนทราภรณ์)
[Bildquelle: http://www.websuntaraporn.com/suntaraporn/template/readtext.asp?HID=157. -- Zugriff am 2013-04-05. -- Fair use]

1939-11-24

Es wird bekanntgegeben, dass on einem Sondergericht 21 Teilnehmer an der Songsuradet-Rebellion (กบฏพระยาทรงสุรเดช) vom 1939-01-29 zu Tode verurteilt worden sind.

"Pibul was in fact preoccupied by a very different problem. Verdicts on those people arrested in January [1939-01-29] were ready to be made public. To avoid any awkward questions on the subject, the Assembly was adjourned for at least six months but not before its members had been invited to a party at Suan Kularb [สวนกุหลา] where Pibul thanked them personally for their cooperation with the government. After these precautionary moves, it was announced on November 24 that twenty-one people had been condemned to death by the Special Tribunal and a similar number sentenced to life imprisonment. The press was allowed to publish their names but not the grounds on which they had been convicted, pending the publication of another official statement. It emerged a couple of days later in the shape of a 300-page book containing the judgement of the Special Tribunal, which the press was enjoined to publish in its entirety or not at all. No extracts were allowed and comment was equally discouraged. In compliance with these instructions, the government-controlled radio broadcast the whole judgement and then a speech by Pibul. Assuming that his listeners had heard the judgement, he launched into a justification of the record of the promoters and their attitude towards the monarchy.

Pibul had good reason to be worried about popular reaction to the judgement. After giving a detailed account of anti-government conspiracies since 1932, the blame for all of them was attributed to Phya Song’s [Phraya Songsuradet - พระยาทรงสุรเดช, 1891/ 1892 - 1944] clique acting in collusion with the royal family. These plots allegedly culminated in the two attempts to assassinate Pibul just before he became premier. While much of the evidence cited to prove this thesis was of doubtful value, one of the most striking features about the judgement was the insight it provided into the internal history of the Khana Ratsadorn [คณะราษฎร] and Pibul’s struggle to dominate it. As a result its verdict seemed all the more harsh. At the end of November the press published a petition for clemency by those sentenced to death, but with three exceptions it was rejected by the Council of Regents. No further official statements on the subject were issued. Instead it was left to word-of-mouth to circulate the news that eighteen people were executed at the beginning of December, the first time in modern Thai history that anybody had suffered such a fate on political grounds.

Apart from the valet who actually shot at Pibul, those executed were mostly military officers who at one stage or other in their careers had been associated with Phya Song. One exception in their midst was an outspoken young politician [Lieutnant Nawnen Talalakshana] elected to represent Bangkok in 1938. He died because he was found guilty of conspiring against the government by having his election campaign financed by royalist interests including allegedly ex-King Prajadhipok and Prince Boripat [Prince Paripatra Sukhumbhand - สมเด็จพระเจ้าบรมวงศ์เธอ เจ้าฟ้าบริพัตรสุขุมพันธุ์ กรมพระนครสวรรค์วรพินิต, 1881 - 1944].

Despite what many people considered to be the outrageous nature of such charges, the Special Tribunal was not completely indiscriminate in meting out its sentences. For instance, although Phya Song [Phraya Songsuradet - พระยาทรงสุรเดช, 1891/ 1892 - 1944] emerged from the judgement as the arch-conspirator in all the plots, no move was made to sentence him in absentia or have him extradited from Indo- China. Furthermore, one of his close friends [Luang Chamnan Yutthasilp - หลวงชำนาญยุทธศิลป์, 1894 - 1956], who had returned to Thailand voluntarily, had his death sentence commuted to life imprisonment. By contrast, there was no compunction about executing another senior officer and former cabinet minister [Luang Sitthi Ruangdetphol] who had accompanied Phya Song on most of his trips abroad. Since the man who was spared was a promoter, it seemed that their secret oath vowing to respect each other’s lives still held good.

Different criteria prevailed in the case of the other two people who had their death sentences commuted to life imprisonment. One was Phya Thephatsadin [พระยาเทพหัสดิน, 1877 - 1951]: while two of his sons were executed, his own life was spared because, according to an official statement, he had rendered valuable service in leading the Siamese military contingent to Europe during the Great War. However, the real reason was Pibul’s anxiety about public reaction to the execution of such a prominent figure. The same was even more true of Prince Rangsit [พระองค์เจ้ารังสิตประยูรศักดิ์, 1885 - 1951]; despite Pibul’s efforts to undermine the standing of the Chakri family, he clearly thought that it would be going too far to execute the King’s favourite uncle and guardian. Even so, Prince Rangsit was s, tripped of his royal rank and titles on being imprisoned for life.

The Princess Mother [สมเด็จพระราชชนนีศรีสังวาลย์, 1900 - 1995] immediately wrote from Switzerland in the name of her son appealing for his uncle to be banished from Thailand rather than serving his sentence, but notwithstanding the action taken against Phya Song and other political exiles, the appeal was rejected on the grounds that no Thai citizen could be forced to leave his own country. Pibul also categorically denied at one of his press conferences that the royal family had attempted to intercede on behalf of Prince Rangsit. Again there was speculation about the King abdicating, but the Queen Grandmother [สมเด็จพระศรีสวรินทิราบรมราชเทวี, 1862 - 1955] was apparently determined that the throne should remain in her personal line of descent."

[Quelle: Stowe, Judith A. <1934 - 2007>: Siam becomes Thailand : a story of intrigue. -- Honolulu : Univ. of Hawaii Pr., 1991. -- 394 S. : Ill. ; 22 cm. -- ISBN 0-8248-1394-4. -- S. 133f. -- Fair use]

1939-11-29

Generalissimus Chiang Kai-shek (蔣介石, 1887 - 1975) sendet an Luang Pibul ein Telegramm:

"The relations between China and Thailand growing out of geographical proximity as well as economic necessity have always been of a most cordial nature and their consolidation would undoubtedly produce a great stabilizing influence on this continent. I have watched with much admiration the recent accomplishments in your country which should fill the hearts of all Asiatic peoples with pride. I believe that Your Excellency has been also following the events in this country with sympathy and understanding. I feel that our two great nations have the same destiny.

The Chinese people are by nature peace-loving and law-abiding and the Chinese residents in Thailand are hard-working and conscientious and in choosing to live among your people, have no other object than to earn an honest livelihood for themselves and contribute their due share to the welfare and prosperity of Thailand. Their peaceful residence and their pleasant contact with the Thai people year after year, generation after generation, serve as a firm basis upon which the traditional friendship between our two countries has been established and will be strengthened.

For these reasons I have the honor to request that the Government of Thailand give full protection to the lives and property of Chinese citizens residing in your country and permit them to engage in their lawful pursuits without molestations as heretofore. Measures of protection accorded by your government to Chinese residents at this time of our national trial will be the more appreciated by the Chinese government and people and will result in the mutual benefit of Thailand and China.

Please accept the assurances of my highest consideration.

In answer the Premier sent the following [1939-12-07]:

I have the honor to acknowledge the receipt of Your Excellency’s telegram of November 29th confirmed on December 2nd and I beg to thank Your Excellency for the kind sentiments which you have expressed and which I cordially reciprocate.

The relations between our two nations have indeed been of the closest and most friendly nature from ancient times and such traditional friendship can only gain in strength and firmness with the development of mutual intercourse and good neighborly relations.

The constitutional government of Thailand, engaged as it is in the work of national reconstruction, is naturally alive to the value of international cooperation and in this connection it is warmly appreciative of the most valuable contribution that has been made and is being made by the Chinese residents in this country to the welfare and prosperity of Thailand.

The Chinese residents to whom we owe such contribution are those who, as Your Excellency states, are peace-loving, law-abiding, hard-working and conscientious, having no other object than to earn an honest livelihood, and they constitute the vast majority.

It so happens, however, that in recent times certain lawless elements have been indulging in illegal activities prejudicial to the public order of the land and detrimental to the lives and property of the good Chinese residents themselves. It is exclusively against such violations of the law that the necessary repressive measures have had to be taken.

The action thus taken by His Majesty’s Government was calculated to secure the object that Your Excellency has in view, namely to give full protection to the lives and property of Chinese citizens residing in this country and to permit them to engage in their lawful pursuits without molestation. In a broadcast address on November 18th, I have explained the whole matter in detail to the Chinese residents in Thailand and I have no doubt that any possible misunderstanding that may have subsisted has now been cleared away.

His Majesty’s Government have consistently declared their policy of equal friendship with all the Powers alike. Thailand gives full protection to the lives and property of all foreigners residing in this country and permits them to engage in their lawful pursuits on the same footing of equality. The Chinese residents, through their age-long traditional friendship with the Thai people, are also regarded with a fraternal feeling of friendship and I may assure Your Excellency, therefore, of the constant care with which His Majesty’s Government afford protection to the lives and property of the Chinese residents in this country as well as permit them to engage in their lawful pursuits throughout the Kingdom.

Please accept the assurances of my highest consideration."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 193f.]

1939-12

Das japanische Außenministerium erkennt in einem Strategiepapier die strategische Bedeutung Siams bei einem Feldzug zur Einnahme Singapurs.

1939-12-10

Einführung der neuen Nationalhymne - เพลงชาติไทย.

Der Song auf Spotify:
URI: spotify:track:6Ks4JK8gxKvKEV9jPi0aPP
URL: https://open.spotify.com/track/6Ks4JK8gxKvKEV9jPi0aPP

Klicken: Nationalhymne

[Quelle der .ogg Datei: United States Navy Band / Wikipedia. -- Public domain]


Abb.: Noten der Nationalhymne mit dem bis 1939 geltenden vollen Text
[Bildquelle: Wikipedia. -- Public domain]


Abb.: Peter Feith (1883 - 1968), der Komponist der Nationalhymne
[Bildquelle: th.Wikipedia. -- Public domain]

"Phleng Chat (Thai: เพลงชาติ, Aussprache: [pʰleːŋ ʧâːt]) bedeutet „Nationalhymne“, genauer: Phleng Chat Thai (เพลงชาติไทย, [pʰleːŋ ʧâːt tʰai]) wird die thailändische Nationalhymne genannt. Sie wurde in ihrer jetzigen Form am 10. Dezember 1939 eingeführt. Komponiert wurde sie von Peter Feit, der Text stammt von Luang Saranupraphan (หลวงสารานุประพันธ์). Die vormalige amtliche Nationalhymne Phleng San Soen Phra Barami wird heute als Königshymne Thailands verwendet.

Die Nationalhymne wird täglich um 8:00 Uhr und 18:00 Uhr im thailändischen Fernseh- und Radioprogramm wie auch in öffentlichen Gebäuden und Parks gespielt, wo man sich üblicherweise von den Sitzplätzen erhebt bzw., wenn man sich gerade zu Fuß fortbewegt, stehen bleibt. Einige Thais richten sich dafür sogar nach Bangkok aus. In thailändischen Schulen wird die Nationalhymne jeden Tag gesungen. Während des Abspielens der Nationalhymne nicht stehen zu bleiben, ist eine Ordnungswidrigkeit und wird mit einer Geldstrafe geahndet.

Text
ประเทศไทยรวมเลือดเนื้อชาติเชื้อไทย
เป็นประชารัฐ – ไผทของไทยทุกส่วน
อยู่ดำรงคงไว้ได้ทั้งมวล
ด้วยไทยล้วนหมาย – รักสามัคคี
ไทยนี้รักสงบ – แต่ถึงรบไม่ขลาด
เอกราชจะไม่ให้ใครข่มขี่
สละเลือดทุกหยาดเป็นชาติพลี
เถลิงประเทศชาติไทยทวี มีชัย – ชัยโย

 

prathet thai ruam lueat nuea chat chuea thai
pen pracha rat – phathai khong thai thuk suan
yu damrong khong wai dai thang muan duai thai luan mai – rak samakkhi
thai ni rak sangop – tae thueng rop mai khlat
ekarat cha mai hai khrai khom khi
sala lueat thuk yat pen chat phli
thaloeng prathet chat thai thawi mi chai – chaiyo

 

Thailand vereinigt Fleisch und Blut der Thailänder.
Jeder Zentimeter Thailands gehört den Thais.
Das Land hat seine Unabhängigkeit gewahrt,
weil die Thais stets vereint waren.
Die Thais leben in Frieden,
aber sie sind keine Feiglinge im Krieg. Niemandem werden sie erlauben,
sie ihrer Unabhängigkeit zu berauben. Noch werden sie Tyrannei erleiden.
Alle Thais sind dazu bereit,
jeden Tropfen ihres Blutes der Nation zu opfern,
für Sicherheit, Freiheit und Fortschritt – Sieg!
Komponist

Die thailändische Nationalhymne Phleng Chat Thai – nicht zu verwechseln mit der thailändischen Königshymne Phleng San Soen Phra Barami (เพลงสรรเสริญพระบารมี), die vor Filmbeginn in den Kinos gespielt wird – wurde von Peter Feith, einem der drei Söhne des aus Trier stammenden Jakob Feith komponiert.

Peter Feith (auch Feit oder Veit geschrieben, * 1883, † 1968) nannte sich später Piti Waityakarn (ปิติ วาทยะกร) (auch Phra Chen Duriyang – พระเจนดุริยางค์). Er machte es sich zur Aufgabe, alle noch bekannten thailändischen Musikstücke, die bis dato in Thailand nur mündlich weitergegeben wurden, zu sammeln und in Noten festzuhalten. So wurde ein wichtiger Teil des kulturellen Erbes gerettet.

Durch die häufigen Namensänderungen, die mit der Verleihung von Ehrentiteln einhergehen, verwischten sich im Laufe der Jahre die Zeichen seiner Herkunft so sehr, dass niemand mehr in dem königlichen Musikmeister eine deutsche Abstammung vermutete."

[Quelle: http://de.wikipedia.org/wiki/Phleng_Chat. -- Zugriff am 2011-10-13]

"Peter Feit (auch Feith oder Veit; * 13. Juli 1883 in Phra Nakhon; † 25. Dezember 1968 in Bangkok) war ein deutsch-stämmiger Komponist und Schöpfer der Musik zur thailändischen Nationalhymne Phleng Chat, die seit dem 10. Dezember 1939 gespielt wird.

Feit war der Sohn des deutschen Emigranten Jakob Feit aus Trier und einer thailändischen Mutter. Der Vater war bereits als Musiklehrer am Hofe. Peter Feit erhielt eine Ausbildung am Assumption College in Bangkok und war seit 1917 am Fine Arts Department angestellt. Feit, der seit 1939 mit thailändischem Namen Piti Wathayakon (Thai: ปิติ วาทยะกร) hieß, war als Phra Chen Duryang (Thai: พระเจนดุริยางค – wörtlich: Ehrenwerter Experte für Musikinstrumente) bekannt. Er wurde von König Chulalongkorn (Rama V.) zum Berater in Musikfragen ernannt. Er setzte als erster thailändische Musik in Noten um und bewahrte so wertvolles Liedgut vor der Vergessenheit. Zwischen 1940 und 1950 war er Professor an der Silpakorn-Universität, Bangkok.

Peter Feit starb am 25. Dezember 1968 in Bangkok."

[Quelle: http://de.wikipedia.org/wiki/Peter_Feit. -- Zugriff am 2011-10-13]

1939-12-10

Bangkok Grand Prix : International Motor Race


Abb.: Plakat

 

1940, Anfang

Aufnahme des Linienflugs Khon Kaen (ขอนแก่น) - Nakhon Phanom (นครพนม)


Abb.: Khon Kaen (ขอนแก่น) - Nakhon Phanom (นครพนม)
[Bildquelle: Hdamm / Wikimedia. -- GNU FDLicense]

1940-01

Die Regierung von Französisch Indochina verbietet den Zeitungen, irgendetwas zu veröffentlichen, was Siam verletzen könnte.

1940-01

Die Regierung ruft die Bauern auf, Schweine zu halten.

1940-01-01

Die Zeitung Nikorn (นิกร) berichtet:

"On January 1, 1940, a Chinese boatman who competed too successfully for ferry passengers across the Chao Phya River, was severely beaten by thugs employed by disgruntled Thai boatmen. The beating took place in broad daylight before about three hundred Thai and Chinese marketers and no one made the slightest effort to interfere."

[Quelle: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 46f.]

1940-01-05

Ex-Wirtschaftsminister Phra Sarasat Pholakhan [พระสารสาสน์พลขันธ์, 1889/90 - 1966] fordert von Japan aus in einem Zeitungsartikel zum wiederholten Mal engere wirtschaftliche Zusammenarbeit zwischen Siam und Japan.

1940-01-08

Eine Rede des japanischen Ministerpräsidenten, Prinz Fumimaro Konoe (近衛 文麿, 1891 – 1945) macht den Slogan: Hakkō ichiu (八紘一宇) - "Die achte Ecken der Welt" [unter einem Dach] populär.


Abb.: Japanische Piloten unter einer Fahne mit Hakkō ichiu (八紘一宇), 2. Weltkrieg
[Bildquelel: Wikimedia. -- Public domain]


Abb.: Heiwadai Tower im in the Heiwadai Park [平和台公園] = Hakkō ichiu monument (eingeweiht 1940-04-03), Miyazaki (宮崎市), 2010
[Bildquelle: STA3816 / Wikimedia. -- Public domain]

"Hakkō ichiu (八紘一宇?, literally "eight crown cords, one roof" i.e. "all the world under 1 roof") was a Japanese political slogan that became popular from the Second Sino-Japanese War to World War II, and was popularized in a speech by Prime Minister of Japan Fumimaro Konoe (近衛 文麿, 1891 – 1945) on January 8, 1940.[1]

Concept

The term was coined early in the twentieth century by Nichiren sect [法華系仏教] Buddhist activist and nationalist Tanaka Chigaku (田中智學,1861–1939), who cobbled it from parts of a statement attributed in the chronicle Nihon Shoki  (日本書紀) to legendary first emperor Jimmu (神武天皇) at the time of his ascension.[2] The full statement by the Emperor Jimmu reads: "Hakkō wo ooute ie to nasan" (八紘を掩うて宇と為さん, or in the original kanbun Japanese: 掩八紘而爲宇), and means: "I shall cover the eight directions and make them my abode". The term "hakkō" (八紘), meaning "eight crown cords", was a metaphor for "happō" (八方) or "eight directions".[3]

Ambiguous in its original context, Tanaka interpreted the statement attributed to Jimmu, as meaning that imperial rule had been divinely ordained to expand until it united the entire world. While Tanaka saw this outcome as resulting from the emperor's moral leadership, many of his followers were less pacifist in their outlook, despite some intellectuals', aware of the inherent nationalist implications, reactions to this term. Koyama Iwao (小山岩雄, 1905–93), disciple of Nishida (Nishida Kitarō - 西田 幾多郎, 1870 - 1945) , and drawing of Adornment Sutra Flower (Avataṃsaka Sūtra - 大方広仏華厳経), proposed the interpretation "to be included or to find a place". This understanding was rejected by the military circles of the nationalist Right.[4]

Growing expansionism

With the economic impact of the Shōwa financial crisis (昭和金融恐慌, 1927) and the Great Depression, this led in the 1930s to a resurgence of nationalist, militarist and expansionist movements. Emperor Shōwa (昭和天皇, 1901 – 1989) and his reign became associated with the rediscovery of Hakkō ichiu as an expansionist element of Japanese nationalistic beliefs.[6] The naval limitations treaties of 1921, and especially 1930, were seen as a mistake in their unanticipated effect on internal political struggles in Japan; and the treaties provided an external motivating catalyst which provoked reactionary, militarist elements to desperate actions which eventually overwhelmed civilian and liberal elements in society.[7]

The evolution of Hakkō ichiu serves as a changing litmus test of these factional relationships during the next decade.[8]

The term Hakkō ichiu did not enter general circulation until 1940, when the second Konoe administration issued a white paper titled "Fundamental National Policy" (基本国策要綱 Kihon Kokusaku Yōkō), which opened with these words, and in which Prime Minister Konoe proclaimed that the basic aim of Japan's national policy was "the establishment of world peace in conformity with the very spirit in which our nation was founded"[9] and that the first step was the proclamation of a "new order in East Asia" (東亜新秩序 Tōa Shin Chitsujo), which later took the form of the "Greater East Asia Co-Prosperity Sphere" (大東亞共榮圏 ).[10] In the most magnanimous form, the term was used to indicate the making of a universal brotherhood implemented by the uniquely virtuous Yamato.[11] Because this would bring people under the emperor's fatherly benevolence, force was justified against those who resisted.[12]

1940 was declared the 2600th anniversary of the founding of Japan in part in celebration of hakko ichiu.[13]

World War II

As the Second Sino-Japanese War (1937 - 1945) dragged on without conclusion, the Japanese government turned increasingly to the nation's spiritual capital to maintain fighting spirit.

Characterization of the fighting as a "holy war" (聖戦 seisen?), similarly grounding the current conflict in the nation's sacred beginnings, became increasingly evident in the Japanese press at this time. In 1940, the Imperial Rule Assistance Association (大政翼贊會/大政翼賛会) was launched to provide political support to Japan's war in China.

The general spread of the term Hakkō ichiu, neatly encapsulating this view of expansion as mandated in Japan's divine origin, was further propelled by preparations for celebrating the 2600th anniversary of Jimmu's ascension, which fell in the year 1940 according to the traditional chronology. Stories recounted that Jimmu, finding five races in Japan, had made them all as "brothers of one family."[14]

Propaganda purposes

As part of its war effort, Japanese propaganda included phrases like "Asia for the Asians!" and emphasized about the perceived need to liberate Asian countries from imperialist powers.[15] The failure to win the war in China was blamed on British and American exploitation of Southeast Asian colonies, even though the Chinese received far more assistance from the Soviet Union.[16] In some cases local populations welcomed Japanese troops when they invaded, driving out British, French and other colonial powers.

The official interpretation of Hakkō ichiu was "universal brotherhood", Hakkō ichiu become used in that same propagandist context by the Japanese. The Japanese were "equal to the Caucasians but, to the peoples of Asia, we act as their leader."[17] Hence Hakkō ichiu meant to signify racial harmony and equality. In general, however, the subsequent brutality and racism of the Japanese led to people of the occupied areas regarding the new Asian imperialists as equal to or (more often) much worse than Western imperialists.[15] The Japanese government directed that local economies be managed strictly for the production of raw war materials for the Japanese"[18]

After Japan declared war on the Allies in December 1941, Allied governments produced several propaganda films citing the Hakkō ichiu as evidence that the Japanese intended to conquer the entire world.

Allied judgement

Hakko Ichiu meant the bringing together of the corners of the world under one ruler, or the making of the world one family.[19] This was the alleged ideal of the foundation of the Empire; and in its traditional context meant no more than a universal principle of humanity, which was destined ultimately to pervade the whole universe.[19] The way to the realisation of Hakko Ichiu was through the benign rule of the Emperor; and therefore the "way of the Emperor"—the "Imperial" or the "Kingly way"—was a concept of virtue, and a maxim of conduct.[19] Hakko Ichiu was the moral goal; and loyalty to the Emperor was the road which led to it.[19] Throughout the years that followed measures of military aggression were advocated in the names of Hakko Ichiu eventually became symbols for world domination through military force.[19]

Historical revisionism

Since the end of the Pacific War, some have highlighted the Hakkō ichiu slogan as part of a context of historical revisionism.[20]

[Quelle: http://en.wikipedia.org/wiki/Hakk%C5%8D_ichiu. -- Zugriff am 2015-05-02]

1940-01-10

Aufhebung der Registrierungspflicht für Bordelle. Statt dessen sind Prostituierte verpflichtet, sich regelmäßig auf Geschlechtskrankheiten untersuchen zu lassen.

"An editorial on the subject presents the current problem in this way:

In the Straits Settlements, the licensed brothel system was abolished some six or seven years ago but, according to many competent observers, the result of the experiment is still unsatisfactory. There has been no appreciable decrease in the spread of diseases and "rickshaw parades," "street-corner soliciting," and other unseemly manifestations. . . . The immediate effect of the abolition of licensed houses will be a revival of the illegal trade and we have to make extensive preparations to combat it.

Complicating the situation is the Chinese hotel with its women "guests" and the beer hall with its table "hostesses". The beer hall has developed so rapidly and has proved so destructive of youthful morals that the Ministry of Education has issued regulations, designed to make identification easy, requiring schoolboys to cut their hair so that it is only a half-inch long all over the head, and to wear a recognizable uniform with the name of the school on it. Schoolgirls, likewise, are required to dress in plain, recognizable dress, also marked, and are not allowed the use of lipstick or rouge, nor permitted to have permanent waves. Schoolboy morals have become a public scandal. The regulations of dress and appearance do not extend to private Chinese schools but these schools have already taken it upon themselves to have school uniforms and to urge their young people to avoid the beer halls.

The number of Chinese girls involved in the business of prostitution is unknown. Almost no Chinese hotel is without a ready supply of girls who usually room in the hotel, but if not are on call. Girls who shuttle back and forth between British Malaya and Thailand have passports which list them as "saleswomen." They carry toys and fruits as ostensible articles of trade. Chinese prostitutes are generally Cantonese [廣府人] or Hainanese [海南人]. However, at Bhuket [Phuket - ภูเก็ต], where the Fukien [福建] coolies labor in tin mines, there are many Fukien girls. The average charge for a guest is one baht. Some girls, however, charge as much as five baht and seldom accept more than one guest in an evening. Merchants in the town of Haad Yie [Hat Yai - หาดใหญ่] estimate that the average prostitute spends two baht per day for powder, perfume, clothing and other personal effects. This means that she must earn more than sixty baht per month. Thai as well as Chinese patronize them, but the majority of their guests are Chinese.

The girls themselves as a general rule do not choose to enter the business. They are sold or forced into it, sometimes by famine or economic conditions in China. As a consequence, a Chinese girl who leaves her trade and marries is not socially at a disadvantage among other Chinese, who recognize the fact that her trade was not a matter of volition. Thus, a certain girl who had been sold into prostitution during a famine in China was later traced by relatives to Thailand. The family was successful in arranging a marriage for her with a young man of good position. After the ceremony the bride was well received into her husband’s home. No stigma attached to her after marriage. But few of these girls are so successful; most of them continue in active trade until they become too old and then become house-mothers for other girls.

Chinese shops have an extensive business in prophylactics, showing that some measure of protection against disease is being used in some instances. Dr. Zimmerman [Zimmerman, Carle C. (Carle Clark) <1897 - 1984>: Siam : rural economic survey 1930 - 1931. -- Bangkok : Bangkok Times Pr., 1931. -- S. 230] commented:

Outside of the market places there is practically no veneral disease in the country. Either the people have never had any such disease, or the germ strains have worn themselves out or have been conquered by natural selection or by native medicines. In this case, exceptions must be made for the large market places and the port cities. These places, with commercialized prostitution and their mobile populations ignorant of the first laws of hygiene, are probaby about as much infected as the rural districts are free from this desease."

[Quelle: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 97f.]

1940-01-11

Die Regierung beginnt eine Spendensammlung für ein Denkmal für Rama VI.

Im Spendenaufruf sagt Ministerpräsident Pibulsonggram über König Rama VI.: "There does not today exist an individual comparable with such a Monarch." (Bangkok Times. -- 1940-01-11)

Ministerpräsident Pibulsonggram endet den Spendenaufruf mit:

"The most important and highly beneficial kindness handed down to the Thai country and nation, however, lies in the fact that King Vajiravudh was responsible in rousing the Thai nation as a whole from its lethargy to realize the importance of carrying out patriotic and other good acts for the betterment and glory of the nation."

[Bangkok Times. -- 1940-01-11. -- Zitiert in: Vella, Walter F. <1924 - 1980>: Chayo! : King Vajiravudh and the development of Thai nationalism / Walter F. Vella, assisted by Dorothy B. Vella. -- Honolulu : Univ. Press, 1978. -- 347 S. : Ill. ; 25 cm. -- ISBN 0-8248-0493-7. -- S272.]


Abb.: Rama VI. Denkmal / von Silpa Bhirasri (ศิลป์ พีระศรี aka Corrado Feroci, 1892 - 1962), Lumphini-Park (สวนลุมพินี), Bangkok, 2007
[Bildquelle: BrokenSphere / Wikimedia. -- GNU FDLicense]


Abb.: Rama VI. Denkmal / von Silpa Bhirasri (ศิลป์ พีระศรี aka Corrado Feroci, 1892 - 1962), Lumphini-Park (สวนลุมพินี), Bangkok, 2008
[Bildquelle: Xiengyod / Wikimedia. -- GNU FDLIcense]

1940-01-12

Die Zeitung Nikorn (นิกร) berichtet:

"Later in the month a Chinese youth who was courting a Thai girl was beaten and stabbed by two Thai men who objected to a Chinese courting a Thai girl."

[Quelle: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 47.]

1940-01-20

Pressekonferenz von Ministerpräsident Pibul

"In a press conference on January 20, 1940, the Premier, Luang Pibul, was asked if Thai should refrain from marriage with aliens in order to keep the racial blood pure. The Premier answered that only two classes of civil officials were forbidden by law to marry aliens, and those were employees in the Ministry of Foreign Affairs and in the Ministry of War, because both departments dealt with foreign affairs. Other civil officials could marry whom they pleased, yet if they did refrain from marrying aliens it would be better for the nation. This advice held good for the average citizen who lived in close proximity to the Chinese. Thai should marry Thai because this makes for greater happiness, and because Thai girls are more charming and cultured than ever before, and certainly as well dressed and attractive as aliens."

[Quelle: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 64f.]

"In a press conference in January 1940 the Premier was asked by the representative of the only Chinese newspaper left in Thailand, the Tong-Nguan, if the various Chinese newspapers which had been closed would be permitted to open again. The Premier answered that the number of newspapers should be in proportion to the number of people who would read them. He added:

At this time newspapers are having difficulty with sales. Although there is only one Chinese newspaper it seems to be enough because of the more than two million Chinese in the country over a million read the Thai language. Although there are over fourteen million Thai there are few Thai newspapers for them. And the whole European population in Thailand has but one English newspaper, the Bangkok Times. So it seems that one newspaper is enough for the Chinese. Furthermore, if we allow many Chinese newspapers again we are afraid that they will form gangs and parties and fight one another as before. That is the way things stand at present. In the future we might consider the question anew.

The Premier went on to say that his relations with the Chinese Generalissimo Chiang Kai-shek [ 蔣介石, 1887 - 1975] had always been cordial and that they had frequently exchanged cablegrams. It was only recently that they had drifted apart."

[Zitiert in: Landon, Kenneth Perry <1903 - 1993>: The Chinese in Thailand. -- Londondon : Oxford UP, 1941. -- 310 S. ; 23 cm. -- (International Research Series of the Institute of Pacific Relations). -- S. 286f.]

1940-02

Die katholische Kirche erklärt, dass sie Gemüsegärten, Geflügelhaltung und Schweinehaltung als Teil ihres Dienstes an der Nation unterstützt.

1940-02-22

Tendzin Gyatsho (བསྟན་འཛིན་རྒྱ་མཚོ་, 1935 - ) wird in Lhasa (Tibet) als 14. Dalai Lama (ཏཱ་ལའི་བླ་མ་) inthronisiert.


Abb.: Tendzin Gyatsho (བསྟན་འཛིན་རྒྱ་མཚོ་), 1940-02-22
[Bildquelle: Wikipedia. -- Public domain]

1940-03

André Touzet, Résident Supérieur au Laos, in einem verwaltungsinternen Bericht:

"Some indigenous authorities in Laos do not hide their admiration for the development efforts pursued in Thailand and let us hear that our realisations in Laos are far from being comparable with what has been achieved on the right-bank of the Mekong."

[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. 158]

1940-03

Phibun erklärt, dass Thailand im Krieg zwischen Japan und China unparteiisch neutral ist.

1940-03-30 - 1945-08-16

Japan gründet in Nanjing (南京) die pseudo-souveräne Republic of China (中華民國).


Abb.: Lage der pseudo-souveräne Republic of China (中華民國)
[Bildquelle: Kaioh Sun / Wikimedia. -- Public domain]

"The Reorganized National Government was the name of the collaborationist government established in the Republic of China (中華民國) from 1940-1945.[2] It was led by the former Kuomintang (KMT, 中國國民黨) party member Wang Jingwei (汪精衛, 1883 - 1944).

Wang Jingwei was the leftist leader of a Kuomintang faction called the Reorganizationists, who was often at odds with Chiang Kai-shek (蔣中正 / 蔣介石, 1887 - 1975). After the fall of the capital city Nanjing  (南京) to the Japanese army, the Nationalist government (中華民國國民政府) went into exile to Chongqing (重庆). On 30 March 1940, defectors under the tutelage of the Japanese army established a collaborationist government and claimed to be the legitimate representative of the Republic of China. The reorganized national government was formed out of previous collaborationist governments that existed in northern and central China, including the Reformed Government of the Republic of China (中華民國維新政府) based in eastern China, the Provisional Government of the Republic of China (中華民國臨時政府) in northern China, and later on the Mengjiang  government (蒙疆聯合自治政府) in Inner Mongolia (ᠦᠪᠦᠷ ᠮᠤᠩᠭᠤᠯ), though in reality northern China and Inner Mongolia stayed relatively free of its influence. Although using the same state symbols and name of the republic, it enjoyed only international recognition by the Anti-Comintern Pact countries. The exiled nationalist government continued to be recognised by the rest of the world as the only legitimate representative.

The regime is therefore informally also known as the Nanjing Nationalist Government (Chinese: 南京國民政府; pinyin: Nánjīng Guó Mín Zhèngfǔ), the Nanjing regime, or by its leader Wang Jingwei regime (Chinese: 汪精衛政權; pinyin: Wāng Jīngwèi Zhèngquán). Other names used are the Republic of China-Nanjing, China-Nanjing, or New China.

The Republic of China led by the reorganized national government was effectively one of several Asian puppet states under Japanese control during the Second Sino-Japanese War (1937–1945), and it was meant to rival the legitimacy of the nationalist government. The reorganized national government declared war on the Allies on 9 January 1943. It was disbanded following the defeat of the Japanese military and the end of the war in August 1945."

[Quelle: http://en.wikipedia.org/wiki/Reorganized_National_Government_of_the_Republic_of_China. -- Zugriff am 2015-05-03]


Verwendete Ressourcen

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


Zu Chronik 1940