Ties between many of the original and most influential radical folk artists and their anti-capitalist beginnings seem to have frayed long ago. In an exercise of separating art from artist, leftists today must analyze the troubling messages espoused by many of these artists during the tumultuous political period from 2008-2014.
We spoke to Myo Min, an ethnic Rohingya, Din Deng contributor, activist and Yangon resident about the current situation in the former capital city on the eve of war. In the past few months an underground insurgency has grown in the city and life for it’s residents has become increasingly dangerous, although many are determined to aid the movement against the military junta.
For the past few weeks, there have been constant violent protests in the Din Daeng neighbourhood of Bangkok. Din Daeng is an extremely deprived area of the capital, particularly after strict lockdowns in the latest wave of the Covid pandemic were implemented with virtually no economic assistance. Since mid-august, predominantly young people have been fighting the police with improvised weapons like fireworks, small homemade bombs, slingshots and Molotov cocktails.
Every time I find a new leftist media outlet I always type Thailand in the search bar to see if there’s been any coverage. More often than not, there’s nothing, but on the rare occasion that Thailand does appear, it’s typically an article denouncing the Thai protest movement at large as a ‘colour revolution’. Often this claim is made with little to no explanation as to what a ‘colour revolution’ is in the opinion of the writers.
The purpose of the book was to expose how the plight of the rural Thai peasant in the 1950’s was a vestige rooted in the old feudal system, laying bare its horrors and its exploitative framework. Jit wrote this book as an antagonistic rebuttal against the revisionist history of the ruling classes taught to most Thai’s at the time (and still today), which typically depicts a utopian agrarian past, rather than the brutal exploitative reality.
No One Cares – Bangkok is a horizontally organised volunteer group made up of around 20 people. No One Cares was recently formed during the second lockdown in Thailand. They provide emergency food and medical aid to temporary worker camps in Bangkok, which have been sealed shut since the imposition of the latest lockdown. We spoke with Dion, an activist and coordinator for the group.
Din Deng spoke to Baimai, a lead organiser from the FreeYouth protest group, which was one of the main forces behind the nationwide protests on July 18th. We talked about how the recent Covid outbreak has affected protesting and the new presence of workers unions in the democracy movement.
We spoke to two senior Isaan activists, both graduates of the Dao Din student group. Pai from UNME of Anarchy and Nice from Dao Din about their beliefs, influences, tactics and the character of Isaan. We previously interviewed another Dao Din activist for some background information on the group.
Rohingya writer Myo Min shares his hopes for the future of the Burmese governments as it relates to his people.
An interview with a member of the Dao Din protest group, a radical youth led organisation, based out of the Isaan region in Thailand. Dao Din have been an instrumental player in the Thai democracy movement.
In the 1930s, Thailand began a project of mass homogeneity based on western Euro-Fascism. This project was refined by the monarchy in the 1950s, leading to a reactionary consensus lasting a half-century. However, many elements in the recent protest movement, so far, fail to recognise their own deep-seated Euro-fascist tendencies when challenging the contemporary Thai state.
“Given the news that Bangkok will drown in our lifetime, if we were to move the capital city, where would it be?”
“Can’t all cities be the capital?”
An examination of the implications of the mass uprising and Civil Disobedience Movement in Burma/Myanmar on the much maligned Rohingya people (many of whom are joining the campaign against the military government, standing in solidarity with the protesters).
A preliminary examination of communal and capitalist realism in Malaysia, and the forces that reproduce it. ‘It’s easier to imagine the end of Malaysia than the end of communalism (or racialism) in Malaysia.’
A rebuttal on an unscientific outlook on history in response to Panarat Anamwathana’s opinion piece
A poetic insight to the struggle of the Karenni people, who for decades have been oppressed by the Burmese State.
A protest organiser in Burma reflects on the current crisis following the February 1st coup. Examining the road that led there, the state of Burma’s “Military Bureaucratic Capitalist System” and the future of the movement.
The Lèse-Majesté law, also known as Article 112 in Thailand, forbids any criticism of the monarchy in the kingdom under punishment of imprisonment. Even those far removed from the machinations of Thai politics are vaguely aware of this law. In an era where basic freedom of speech is held as sacrosanct, this law is globally recognised as being bizarre and archaic, and hardly used for anything other than protecting an already seemingly beloved institution”.
So the million dollar question regarding the coup is: Why now? That’s what’s confusing so many Burma watchers.
คำถามโลกแตกเกี่ยวกับการรัฐประหารครั้งนี้ก็คือ ทำไมเป็นตอนนี้? คำถามนี้กวนใจผู้ติดตามสถานการณ์ในพม่าตอนนี้อย่างยิ่ง
The name Haji Sulong is little known in Thailand proper, despite being considered a hero and the founding father of the modern separatist movement in Thailand’s deep south ‘Patani’ region. Little is known outside the region about the conflict that erupted following his death, showing just how localised a civil war can be. This nescience is embodied in Haji Sulong, a man who lived an extraordinary life, was wildly influential and yet almost totally unknown to Thai society at large.
Looking beyond the symbolic limitations of protest in an attempt to escape the seemingly omnipresent capitalist state superstructure in which our defiance lacks any material consequences.
Since the involvement of select labour unions, I have begun to see potential in the protests happening in Thailand today. However, the protests need to rapidly take on a working-class character, they need to be brought to consider economic injustice, and they need to involve the people who live on the edge of Thai society if they are to be successful.
An insight into many of the difficulties faced by the Rohingya people in the IDP camps in Burma, how despite the work of international charities the government healthcare workers and the localised racism holds back any real future in which the most vulnerable people in Burma can have some kind of dignified life.
As our society is speeding towards climate catastrophe, we must radically re-examine our relationship with and conception of the natural and material world, which is currently based on the hierarchies of our inter-human relationships: A blueprint for avoiding ecological collapse and radically improving the lives of humankind.
The 2015 film Freelance (English title Heart Attack) directed by Nawapol Thamrongrattanarit is an extremely rare example of Marxist Thai cinema. Knowingly or not the film explores a number of Marxist critiques of capitalism and The Protestant Work Ethnic.
Examining how further action, a more holistic approach and a deeper understanding and appreciation of Thailand’s previous challenges to the state could aide the burgeoning protest movement within the kingdom, written by Samaideng Tungdin.
In the hills of Chiang Mai province a battle is being fought between locals and the government over a proposed coal mine, which will devastate the local community. We explore the issue and the response, examining the state of activism within Thailand.
For the purpose of this critique I will be primarily deconstructing the sequel (Luang Pee Jazz 5G), as the first installment is almost too chaotic in it’s narrative to attempt to decode, and in truth I did not fully understand the plot. We must also consider, throughout this analysis, Marx’s view on religion…
An examination of Thailand’s internal ‘auto-imperialism’, how the state works to capture populations on the fringes of the kingdom and put them to use for the nation’s imperial core. Exploring the roots, history and present day effects of Thai ‘auto-imperialism’.
If in the United States, the police are shown to uphold systemic racism, what are some sources and examples of systemic racism in Thailand? Here Capitalism leads to the exploitation of migrant workers, the State alters attitudes towards Chinese people due to National Agenda changes, and the country’s history of Fascism…
Jit Phumisak became the first to truly expose Thai history, to lay it bare for what it really was, and inspire a radical attempt to restructure the kingdom, sometimes referred to as the Che Guevara of Thailand, Jit’s legacy as a folk hero of the working class lives on today.
Gabriel Ernst How leftist Thai folk radicalised a generation and continues to inspire today. Deep in the forested mountains in Thailand’s north eastern Phetchabun province on the edge of the Isaan region, on the corner of a bend in the road, sits a small car park with...
Gabriel Ernst TAKE A DRIVE anywhere across Thailand and you will be endlessly accosted by flags, national portraits, murals, and statues praising and enforcing Thai identity. The same is true if you turn on the television or radio. Enter any Buddhist temple and you...
Gabriel Ernst HAVE YOU EVER seen a YoungBong (YB) or Juu4E music video? If you’re reading this, probably not. These low-budget yet extremely popular videos consist of heavily tattooed members of the Thai underclass messing around to hip hop/trap music shot in $10 a...