アーカイブ

Migration decision-making is not a simple process responding to either an individual's aspiration or a household's expectation, but instead emerges from a complexity of interrelationships involving household relations, gender relations and various external socio-economic and socio-cultural factors (in particular social networks, modernisation, migration norms and prevailing economic conditions). This study finds that Isan rural women migrate mainly in response to gender-role and economic-role expectations set within the household, but intermingled with their own individual aspirations. While they move to work in Bangkok for sending remittances in order to repay their household obligations and to fulfil their household responsibilities, they also migrate to experience the modern life-style and the bright lights of the city. Rural-urban migration has become a central part of the life cycle of young women in the rural Northeast. It is evident that the pattern and process of migration decision-making are highly selective according to gender and marital status. In particular, gender and household relations are undoubtedly very significant components of the migration decision-making process. To examine the gender dimension in the contemporary process of migration decision-making, the study investigates the rural household coping strategies that have been deployed across time, and in the context of the current economic crisis and the resultant patterns of migration reversal and re-migration. The study finds that migration reversal and the economic crisis have significant implications for our understanding of the dynamic patterns and process of migration decision-making relating to social change and gender. It is thus necessary to privilege gender in the study of migration decision-making.

Ethnocentrism and myth-making about “other” peoples have come into being since the existence of humankind. In this paper, I tried to compile and analyze misunderstanding, confusion, and hearsay with ethnocentric overtone about Chao Lay (sea nomads of Thailand), especially the Moken. It is hope that the data collected from my fieldwork will provide an insight into these particular ethnic groups, open up further discussions and wider exchange of ideas and experiences from ethnic studies. I have pointed out several myths about other ethnic groups (that happen to be tribal and nomadic peoples) which have been invented, affirmed, popularized and passed on by members of the larger society. These myths have clouded our correct perception and understanding, have nurtured ethnocentrism, and caused our practices to be towards discrimination. If we recognize the power of myths and try understand how they are created and perpetuated, then we might get a more accurate picture of our fellow human beings who were born with different cultures and practices. Only then would it be possible to give them respect and fair treatment.