Subject Siam

Loos, Tamara

doi:10.7591/9781501728259

Cited by 86 publications

(4 citation statements)

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“…The envoy, concluding that the khaek malayu were living in 'semibarbaric states', advised the ministry to implement family law regulations modelled on the British colonial government of Muslims in Malaya. 104 These regulations were formally promulgated in 1901, and when, in 1902, Patani's sultan rebelled against the Siamese intrusion, Siam engineered a blockade of the Pattani River and imprisoned the raja before integrating the formerly independent principalities into its new administrative system.…”

Section: Resultsmentioning

confidence: 99%

“…56 Thus it was missionaries who worked as teachers for the royal family and brought the first printing press using Thai type to Siam, 57 which was used to print the Three Seals Law, thereby transforming a sacred and secret text into a public 'source of applicable and practical law'. 58 Christian missions also preached Western medical practice and introduced ideas of public hygiene that were soon adopted by King Mongkut. 59 Crucially, the Protestant missionary Dan Beach Bradley began to use print technology to publish the first newspaper in Thai, the Bangkok Recorder, which contributed to cultivating a new epistemic space for publicly critiquing Buddhist tradition, 60 especially after extraterritoriality regulations in the unequal treaties protected foreigners from Siamese jurisdiction.…”

Section: Secularising the Sasanamentioning

confidence: 99%

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Imperialism, Buddhism and Islam in Siam: Exploring the Buddhist secular in the Nangsue Sadaeng Kitchanukit, 1867

Streicher¹

2021

J. Southeast Asian stud.

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This article argues for understanding the reform of the Buddhist tradition in nineteenth-century Siam as a shift towards a secular conceptual grammar, and positions this shift within the dual imperial context of Siam. The binary conceptual structure that can be traced in the Nangsue Sadaeng Kitchanukit (Elaboration on major and minor matters, 1867) also included an opposition between Buddhism and Islam, documenting not only the epistemic marks of the Christian missionary encounter, but also the inner-political imperial context of Siam's hegemony over the Islamic sultanate of Patani.

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Section: Resultsmentioning

confidence: 99%

Section: Secularising the Sasanamentioning

confidence: 99%

Imperialism, Buddhism and Islam in Siam: Exploring the Buddhist secular in the Nangsue Sadaeng Kitchanukit, 1867

Streicher¹

2021

J. Southeast Asian stud.

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“…One of the more interesting stories surrounding the translation conundrum is related by researcher Tamara Loos who visited southern Thailand in 2003. 112 The local Islamic judges were referring to an English language version of the Minhaj et Talibin 113 when settling family law disputes in the local Islamic courts. 114 The original Arabic text was compiled sometime before the 16 th Century and is one of the key texts of the Shafi'i school of Islamic law, one of the four schools of law of Sunni Islam, which most Southeast Asian Muslims practice.…”

Section: The Translation Conundrummentioning

confidence: 99%

“…112 The local Islamic judges were referring to an English language version of the Minhaj et Talibin 113 when settling family law disputes in the local Islamic courts. 114 The original Arabic text was compiled sometime before the 16 th Century and is one of the key texts of the Shafi'i school of Islamic law, one of the four schools of law of Sunni Islam, which most Southeast Asian Muslims practice. A Dutchman then translated it into French and, in 1882, published it in Batavia, the capital of the Netherlands East Indies.…”

Section: The Translation Conundrummentioning

confidence: 99%

Complexity of Legal Harmonisation in Southeast Asia: A Diversity of Legal Systems & Languages

Smith

2024

AJL

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The eleven countries of the Southeast are quite diverse in terms of culture, religion, language and legal system. All members except Thailand were colonies of European powers who introduced their legal systems. Even Thailand, which was never colonised, was influenced by the laws of the European powers. This European influence has resulted in a range of political and legal systems. Although English is the working language of ASEAN, it is the national language of none. Cambodia, Lao PDR, Myanmar, and Thailand use a non-Latin script, and Vietnam uses Latin-based orthography to complicate matters further. The diversity of national and official languages is a crucial element impacting the ability of ASEAN member states to harmonise their laws, so there is a common approach to prosecuting international criminal activity. Such an approach is critical as the ASEAN Economic Community moves to greater integration. The article briefly describes the importance of language in understanding legal concepts. Then, it describes the variety of legal systems in place across Southeast Asia, which, other than the case of Thailand, are vestiges of their colonial past. The article discusses three possible models for harmonisation/ cooperation: a set of model laws, accession to an international treaty, or an agreement to cooperate. In the case of Brunei Darussalam, Malaysia, the Philippines and Singapore, where legal systems use English, all three models could be used. For the other seven countries, because of their language diversity, it is argued that the set of model laws is inappropriate. The preferred option is a treaty or convention that sets out the scope and minimum requirements to be included in the local law and the obligations to cooperate. The Convention on Cybercrime (Budapest Convention) is a possible model. Keywords: Southeast Asia, Cybercrime Convention, Law harmonisation, Legal translation, Model law

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Thai Kingdom

Peleggi

2016

The Encyclopedia of Empire

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From the foundation of the Sukhothai kingdom in c.1250 that marked emancipation from Khmer domination to the avoidance of colonial conquest in the 19th century and communist contagion in the 20th, Thailand's master historical narrative asserts eight centuries of unbroken independence. In fact, though never formally colonized, Thailand (Siam until 1939) was exposed to external influences and interferences as much as the rest of Southeast Asia. Since the 14th century the Central Thai kingdoms participated in a network of trade and diplomatic relations with world empires. Thai rulers, in turn, subjected to their authority local tributary polities, and later on competed with Britain and France in incorporating such polities within the newly demarcated national territory. Thai state formation thus bore considerable analogies to colonial states', even as Siam was forced into a relation of economic and diplomatic dependence. But having escaped direct colonization, Thailand did not share the region's experience of anti‐colonialism and decolonization, and during the Cold War entertained a neo‐colonial relationship with the United States.

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Subject Siam

Cited by 86 publications

References 0 publications

Imperialism, Buddhism and Islam in Siam: Exploring the Buddhist secular in the Nangsue Sadaeng Kitchanukit, 1867

Imperialism, Buddhism and Islam in Siam: Exploring the Buddhist secular in the Nangsue Sadaeng Kitchanukit, 1867

Complexity of Legal Harmonisation in Southeast Asia: A Diversity of Legal Systems & Languages

Thai Kingdom

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