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Understanding the productive process also helps us appreciate the manner in which textiles were interwoven with royal authority. Because of their coercive power, the lords were able to exact cloth as tribute from freeholders and labor from slaves. Their political position reinforced their economic position, since the textiles - and other goods - they acquired through tribute and slave labor were apparently marketed for revenue. The revenue and surplus textiles they acquired through the labor of others, in turn, reinforced their political position. By sponsoring large, conspicuous merit-making ceremonies in which they gave robes and pillows to monks, the lords enhanced their prestige and, ironically, created an image of generosity. The fine silks in which the lords dressed themselves symbolized not only their distinction from the poor but also their own relationship to the political economy of the kingdom. |
Combining oral histories with archival sources, this article has examined textile consumption and production in 19th century northern Thailand. If we have an understanding of the social process of textile production, the "concentrated meaning" (Barthes 1984:185) of northern Thailand textiles becomes more apprehensible. Such apparently minor details of fashion as the use of a silk skirt border - or, as one early observer phrases it, "a showy strip of wrought silk" - can no longer be interpreted as meaning that "rich and poor all dress[ed] alike" (Cort 1886:346). Important differences in dress, household possessions, and ritual prestations separated the aristocracy from the peasantry. These differences signified profound differences in the relationship of each to the political economy. Thus, the semiotics of consumption in northern Thai society is illuminated by an understanding of its political economy. This article on the consumption and production of textiles in 19th century northern Thailand has been at once a description of the social context of textiles and an exercise in historical anthropology. The evaluation and appropriate application of archival sources present a challenge to every historical anthropologist, since these sources are replete with omissions and distortions. However, by interweaving oral histories with archival sources, we can recapture much of the fabric of the past. Oral histories enhance the archival sources by contributing some sense of the lived experiences of the unrecorded majority. This article has shown how developing a better understanding of a society's political economy can provide an independent means to assess the opinions of outside observers of indigenous societies. |
Acknowledgments. This article emerges from my dissertation fieldwork on 19th century political economy, conducted from 1984 to 1986 under the auspices of the National Research Council of Thailand with a grant from the Social Science Research Council. Subsequent fieldwork specifically on textile production was conducted during the summer of 1989 with a grant from the Graduate School of the University of Wisconsin, Madison. I would like to thank Cornelia Kammerer, Jean De Bernardi, Nicola Tannenbaum, Patricia Cheesman, Songsak Prangwatthanakun, Kristine Hastreiter, Kate Bjork, Hugh Wilson, and the American Ethnologist reviewers for their various contributions toward the research and writing of this article. |
1 Edwardes' summary raises questions about Anthony Reid's conclusion that in Southeast Asia, "the difference in dress between rich and poor, servant and master, king and commoner, was less marked than in pre-industrial Europe, where each man's station and even vocation could be read in the prescribed style of dress" (1988:85). |
2 The distinctions of dress appear to have been quite subtle at times. Crawfurd wrote, "The better classes permit the ends of the dress to hang loosely in front, but the lower orders tuck them under the body, securing them behind" (1987:313). |
Although the older men in northern Thai villages sport tattoos, the practice has fallen out of vogue among the current generation of northerners. For more on the symbolism of tattoos, see Nicola Tannenbaum (1987). |
4 In the course of my interviewing I also encountered villagers who made mention of sumptuary rules with regard to housing and clothing, but they were unable to recall any of the specifics. The quotation cited suggests not only that sumptuary laws existed but also that they varied by ruler and kingdom. |
5 During dissertation fieldwork in 1984-86, I interviewed more than 500 villagers over the age of 80 living in about 400 villages throughout the Chiang Mai Valley. I repeatedly asked villagers for their recollections of life when they were young as well as for their memories of what their parents and grandparents had said about life in their days (see Bowie 1988). This article emerges from accidental observations made during my dissertation research. During the summer of 1989 I interviewed another 100 villagers, specifically asking about textiles. |
6 Considerable confusion is caused by the various linguistic borrowings of the 19th century English language sources, which alternately use Indian, Burmese, and central Thai words to describe northern Thai clothing. Thus, terms such as phaa nung, lungi, and putso are used in ambiguous ways. In general, these terms refer to the lengths of cloth worn by both men and women on the lower half of the body. The lengths may be sewn into a tube (as in the phaa sin) or twisted into a thick cord worn between the legs (as in the phaa toi). To add to the confusion, the usage of these terms has changed over time. During the 19th century, phaa nung referred to the length of cloth worn on the lower part of the body by central Thai men and women alike, corresponding most closely to the phaa toi worn by northern Thai men. Over time the meaning has changed to refer to the tubular cloth, or phaa sin, worn during the 19th century by northern Thai women and now worn by women throughout the country. |
8 Bock, writing in 1884, observed, "A few Lao women are beginning to wear tight-fitting jackets, cut to the shape of the figure, with equally tight sleeves, something after the style of the 'ladies' jerseys' recently so fashionable in Paris and London, and involving no small amount of labour to get on and off" (1986 :327). Writing at about the same time, Cort made a similar observation: "Some are beginning to wear jackets or waists, but the usual style is for the women to have a brightly colored cotton or silk scarf tied around their chests just under the arms" (1886:348). |
9 The indigo-dyed cotton daew chador and indigo shirts now identified as stereotypical of the Thai peasantry appear to have been of recent vintage, dating from about the turn of the century. Ironically, the blue farmer shirts (sya moh hoom) now worn by university students and Thai officials to demonstrate Thai nationalist pride seem to have been popularized by Chinese merchants. The daew chador has more in common with Chinese-style loose-fitting pants than with the traditional phaa toi. Additional support for the view that jackets became more common as the century progressed are provided in a few passing comments. In 1868 Henry Alabaster detailed his recollections of people's dress ten years earlier, noting: "I remember that ten years ago at any of the great festivals which attracted there 40 or 50,000 spectators, almost all wore but one garment - or a sarong and scarf. Now almost every one adds thereto a cotton or silk jacket" (1868). Stringer, writing in his trade report of 1890 specifically about northern Thailand, commented, "The wearing of singlets and coats of European pattern by the men and cotton jackets by the women is becoming more common" (1891). |
10 That cloth was highly valued elsewhere in Southeast Asia is also reflected in the following Burmese proverb: "If you are on the way to an ahlu [merit-making ceremony], do not wear your jacket; carry it and put it on when you arrive; it lasts longer that way" (Nash 1965:232). |
11 "A comment on the poverty of temple slaves in Burma supplies further evidence that the sheer amount of cloth in one's clothing was an indication of economic status: "They are poor these slaves, the men wear no brilliant putsoes and the women wear no vest beneath their jacket" (Rangoon Gazette Weekly Budget 1899b). |
12 The value of cloth is also suggested in a northern Thai rhyme describing the payment that three women received in return for sexual favors: "Miss Kum asked for silver, Miss Huan asked for cloth, Miss Noja asked for an elephant. Hurry up and finish Doctor" (Bristowe 1976:127, cited in Patel 1990:127). Cotton's value as a commodity is seen too in the fact that there were traveling minstrels who literally "sang for their cotton." A favorite form of village entertainment in the past was soh, witty and often bawdy repartee between a male and a female singer, with musical accompaniment. One especially popular form of soh was the soh kep nok, or "singing repartee to collect birds." In villages with surplus raw cotton, this soh would be performed as soh laek fai (singing in exchange for cotton). Each village household wishing a performance would build a tree as a stage prop, with cotton representing the birds in the tree. At a certain point in the plot, the male singer would then "shoot down" all the cotton birds and put them in his bag. Having collected all the cotton balls, the performers would then move to the next house where they had been invited to perform, again receiving cotton as payment. (For more on the soh kep nok performance itself, see Shim- bhanao 1982-84). |
13 Nineteenth-century paintings have been preserved at Wat Phumin in Nan and Wat Phra Singh in Chiang Mai. |
14 Because during times of peace Chiang Tung and Chiang Mai were closely linked by trade as well as by cultural and linguistic similarities, I include these descriptions of Chiang Tung in the discussion of northern Thailand. Kun or Khynn is the name of the ethnic group living in the region around Chiang Tung (Keng Tung), many of whom were brought to Chiang Mai as war captives and resettled there. |
15 Stringer wrote that Manchester chowls, "of which four different sizes are sold, fetch from Rs. 20 to Rs. 24 per corge of 20 pieces, and the Bombay goods, also sold in four sizes, fetch from Rs. 17 to Rs. 20 per corge" (1891). Chowl is another word for phaa nung. According to T. Carlisle's 1899 trade report, chowl was "the Indian name for the Siamese 'phalai' or 'paley,' that is the 'phaanung' or lower portion of the Siamese costume printed and furnished with a glaze" (1900). In other words, it was a length of printed cloth some three to four meters long. A possibly higher figure for the price per length was given by Alabaster, who suggested that if the British could manufacture sarongs to sell retail at about 4 to 6 shillings apiece, they might find a market in Thailand (1868). Since the rupee was valued at 13 pence in 1895, this would suggest a cost of 3.7 to 5.6 rupees per length. However, I have no figures with which to calculate the shilling/rupee exchange rate for 1868. |
16 James Ingram has done a remarkable job of gathering wage labor rates for central Thailand (1964). |
17 1t is interesting that while remarking on the indolence of the natives, Black commented that it was "not uncommon to find Khamoos working for foresters who had failed to pay their wages for 5-6 years" (1900). |
18 Until the early part of the 20th century, the Burmese rupee (called the taep in northern Thai) was the dominant currency in northern Thailand. The Siamese (central Thai) baht only became the standard currency thereafter. The baht equaled 100 satang. The exchange rate between the Siamese baht and the Burmese rupee fluctuated but was about 80 to 90 satang per rupee (according to interviews and Archer 1895). Since a win equaled 12 satang, it was approximately equivalent to one-seventh of a rupee. |
19 The significance of sumptuary laws is ambiguous. On the one hand, the presence of such laws suggests an elite strong enough to have them passed; on the other hand, it also suggests an elite whose status is being undermined. It has been argued that in England, where a variety of such laws were passed, they represented not the strength of the aristocracy but its weakness vis-à-vis the growing fiscal strength of the bourgeoisie. Sumptuary laws have even been interpreted as the protectionist tactics of a local bourgeoisie protecting domestic production against foreign imports (see Hooper 1915). They have also been interpreted as paternalistic efforts by concerned governments to protect their citizens from profligacy (Phillips and Staley 1961). |
21 Far more remains to be said about the raw materials needed for dyeing. For more on this and other dyes, see Prangwatthanakun and Cheesman (1987) and Fraser-Lu (1988). See Schneider (1976) for a fascinating discussion of the importance of dyes in the political economy of Europe. |
22 A few of the traditional ordination pillows have survived. I saw one that was among a villager's last remaining unsold treasures; it had been made by his mother for his initiation. A triangular pillow made of black satin cloth, it had gold thread embroidered into a flower design at the points of the triangle. |
23 Cloth that has been worn as a woman's phaa sin can be very powerful symbolically. Soldiers often wore pieces from their mothers' phaa sins to protect them in battle, with the idea that their mothers had done the most to give them life and would do the most to protect them. This symbolism becomes even more intriguing when considered in light of the famous myth of Queen Chamathevi. She wove pieces of a phaa sin into a hat for a suitor to ensure that his arrows would fall short of their mark and he would thus fail in his quest for her hand in marriage. The stratagem worked. |
24 Textile production seems to have been a more important and more widespread part of the village household economy in northeastern than in northern Thailand. Consequently, I believe, cloth goods figured more prominently in wedding celebrations in the northeast. |
26 The Pali word kathina means a piece of cloth that in former times was donated to a temple for making robes; alternatively, it means the wooden frame on which the cloth was traditionally sewn into robes (Davis 1984:200). |
27 Even today kathin ceremonies are "most often sponsored by government agencies, private companies, and wealthy families" (Davis 1984:200). |
28 The central Thai king, King Mongkut, wore robes of yellow silk while he was a monk (Feltus 1924:53). |
Rich people didn't know how to spin or weave. They bought their clothes ready-made or hired other people to weave their cloth for them. Rich people were too lazy to weave for themselves. But some rich people were stingy; they wove their own clothes instead of hiring poor people. |
30 lronically, Prangwatthanakun and Cheesman suggest that in the past "every woman owned at least one tin chok for special occasions" (1987:12). Because these borders required so much skill to weave and were so expensive to buy, I am quite skeptical of this claim. I think that only the wealthiest of villagers, or villagers who were themselves expert weavers, would have owned a tin jok. |
31 Hildebrand did not specify how the slaves of the second chief were employed; however, we know from Bock's account that one of the second chief's wives had her slaves spin silk. Hildebrand wrote, "The second chief's source of income is not so calculable; he derives a good deal from the labor of his slaves, of whom, with his wives and children, he never has less than 600 under his roof, and the number outside would probably double this amount" (1875). |
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