By Philip Hirsch, Nicholas Tapp
Tracks and lines: Thailand and the paintings of Andrew Turton lines the threads that tie jointly an realizing of Thailand as a dynamic and quickly altering society, via an exam of the paintings of 1 significant pupil of the rustic, Andrew Turton. Turton's anthropological experiences of Thailand hide a large spectrum from politics and economic climate to ritual and tradition, and feature been an important in shaping evolving understandings of Thai society. during this assortment, ten prime experts on Thailand from numerous disciplines severely examine points of Turton's paintings with regards to the altering nature of alternative facets of Thai society. The booklet tracks the hyperlinks among previous and current scholarship, examines the contextuality of scholarship in its occasions, and sheds gentle at the present state of affairs in Thailand. This name is a part of the OAPEN Library - http://www.oapen.org.
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Extra info for Tracks and Traces: Thailand and the Work of Andrew Turton (ICAS Publications Series)
Sample text
At another level, Turton’s early forays into discursive struggles, powerful elites articulating local and wider processes, and contestation based on cultural practices and recognition of the limits to domination can all be seen to resonate in the new nature and understanding we have of Thailand’s agrarian transformation today. 3 Local Leaders and the State in Thailand Paul T. Cohen Andrew Turton’s analysis of local leaders in Thailand is best viewed in terms of his attempt to unravel the relationship between violence and consent in relation to state power, and the limits of that power, drawing on a diverse range of theorists (poststructuralist, neo-Gramscian and neo-Marxist).
However, he notes the emergence towards the end of the period of a ‘second type of headman’ who is ‘more assiduous in his search for powerful economic and political patronage, and cultivates senior officials and urban traders whose interests are further removed from those of the headman’s village constituency’ (ibid. 284). Thus, the situation was ‘one of considerable variation and change’ and the relationship between headmen and fellow villagers had become ‘increasingly contradictory’ (ibid. 276).
Turton sets himself the task of elucidating precisely the connections between ideological and (violently) repressive institutions. In doing so, he does not restrict his analysis to ideological or repressive state institutions. Rather he focuses on non-state local manifestations of power (which he refers to variously as ‘local power structures’ or ‘local powers’) and which constitute a ‘secondary complex of predatory interests’ (1984: 30). According to Turton, these ‘local powers’ in the 1970s and early 1980s comprised a small minority (perhaps 5 per cent) in rural villages: large landowners, commodity dealers, shopkeepers, village officials, rice millers and money lenders.