“…South Korean export policies allowed de facto import liberalization for exporters (Westphal, 1990). Thai policy did not; although exporters were given rebates from protectionist policy, they were insufficient and mismanaged (Akrasanee, 1980;Christensen et al, 1990;Herderschee, 1993).…”
Section: Constraints To Export Promotion In the 1970smentioning
“…South Korean export policies allowed de facto import liberalization for exporters (Westphal, 1990). Thai policy did not; although exporters were given rebates from protectionist policy, they were insufficient and mismanaged (Akrasanee, 1980;Christensen et al, 1990;Herderschee, 1993).…”
Section: Constraints To Export Promotion In the 1970smentioning
“…In 1981, Thai industrial policy shifted to incorporating export promotion. Even with these reforms, Christensen et al (1992) report the Thai effective protection rate for manufacturing to be 52 per cent, still higher than Korea (28 per cent), Malaysia (23 per cent), and the Philippines (23 per cent).…”
Section: Contrasting Approaches To External Liberalizationmentioning
“…Unlike Thanom, Prem and his team of economic technocrats retained tight control of all aspects of macroeconomic policy-making. Reflecting conditions under Prem in particular, Thailand’s budget process was described as so ‘rigid’ that it ‘effectively prevents elected representatives from developing programs or responding to voter demands through public spending’ (Christensen et al, 1993: 27).…”
Section: The Political Economy Of Religious Patronage In Thailandmentioning
Deciding the character and level of official patronage of religion are fundamental questions for all states. Yet we know next to nothing about the determinants of such patronage. Are democratic governments more or less inclined than autocratic ones to seek legitimacy through religious patronage? Is it ultimately ideological struggles that determine the extent of government backing of religion? This article addresses these questions through an analysis of the evolution of the state’s role as patron and protector of Buddhism (and other officially recognized religions) in Thailand. Specifically, it examines changes in government expenditure on Thailand’s religious bureaucracy from 1960 to 2016. It finds that democratization and ideological struggles have been the main drivers of a significant expansion of government spending on religious patronage.
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