A Neo-Marxist Anthropology of Urban Workers and Peasant Farmers in Thailand

Abstract

This article is an original cultural anthropological study that is based on fieldwork done by the principal investigator, Antonio L. Rappa, on groups of urban workers and peasant farmers of Bangkok, Chiangmai, and Pattaya from 1998 to 2016. The focus of this article is on how these workers survive late modernity within the neoliberal capitalist world scenario. The fieldwork also showed the importance of materialism among Thai workers and how they remain trapped in giving up the surplus labor value of their work to the bourgeoisie (Marxian Theory). Since 1932 (the Siamese and since 1946), the Thai workers have been suppressed and exploited by the ruling elite (Power Elite Theory). Whether we use a Cultural Anthropological/Marxian, neo-Marxist Anthropological, or Power Elite theory (C. Wright Mills’ Theory) approach, it remains clear in 2022 that the Thai people still continue to be imprisoned by a desire for luxury goods and services (Thorstein Veblen). Then, there is the complication of religion. At least 93% of all Thai people are Theravada Buddhists and staunchly believe in worshipping the Buddha as well as in various superstitions. The remaining 5–7% are Muslims and Christians. It is only the Muslims who have consistently given political trouble to the Bangkok capitalists but the Muslims are not socialists or communists since they believe in the god known as Allah. Ever since the 1970s, Thailand came under serious threat from communism like many Southeast Asian states. King Bhumiphon Adulyadej (Rama IX) was already a deeply respected monarch and a virtual demi-God to the superstitious and animistic Thai Buddhists. Few Thais realized at that time that the King was also a well-read scientist knowledgeable in urban planning and agriculture. Rama IX applied the knowledge that he garnered from Switzerland and Cambridge, Massachusetts, toward building a new kind of thinking, called Self-Sufficiency Economy (SSE). Rama IX’s SSE was not unique to Thailand and commonly practiced to various effects in South Asia, the Far East, and Southeast Asia. Nevertheless, the king thought that the SSE would be a good way out for his people. He believed that if each Tambon or village could cooperate using existing resources, provincial assistance in agricultural knowledge, and the model-village concept, then the Thai people would be self-sufficient in many aspects. This was also known as the One-Thambon, One-Product (OTOP) policy. This is itself a manifestation of the materialist cultural anthropologic of Thai culture itself. The article concludes with an analysis of the dual pricing system or two-tier pricing system, and why the Thai people appear to support Thorstein Veblen’s Theory and C. Wright Mills’ Theory rather than any neo-Marxist theory of land distribution and property ownership.