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"The “Red Shirt” pro-Thaksin movement, which organized mass demonstrations in Bangkok in 2009 and 2010, reportedly consisted mainly of farmers from the North and Northeast (Isan) regions. However, within the Isan region, (1) in some areas, few people supported the Red Shirts; (2) within areas that had strong Red Shirt support, some villages were indifferent or negative toward the Red Shirts; and (3) within villages that strongly supported the Red Shirts, there were some villagers who did not support them. In this article I examine these diversities in Red Shirt support in relation to the transformation of local people’s livelihood and surrounding ecological conditions. I do this by means of case studies in two contrastive areas that support the Red Shirts but share similar characteristics in livelihood and other sociocultural aspects, including high dependence on a market economy: TM village and the surrounding area in Nam Khun District, and NK village and the surrounding area in Si Muang Mai District, Ubon Ratchathani Province. Core supporters of the Red Shirt movement were motivated not by personal benefits but by the collective benefits for “poor Isan peasants” thanks to various policies of the Thaksin and pro-Thaksin administrations. They expressed a need for a democratic government so that their requests for government support could be fairly considered. On the other hand, in areas where natural resources were still abundant, and in case necessary a self-sufficient mode of life was possible, local people tended to keep their distance from factional politics, including the Red Shirts. They did not depend on government support for leading their lives. Instead, they held the idea of living with what they had."

"Penelitian ini membahas tentang adanya pembentukan identitas etno-regionalisme pada saat pemberlakuan suatu kebijakan homogenisasi budaya oleh negara. Kebijakan tersebut dikenal dengan sebutan Thaification. Thaification lahir sebagai sebutan dari beberapa kebijakan yang bertujuan untuk menciptakan kesatuan identitas politik berbagai kelompok etnis yang tinggal di seluruh wilayah Thailand dengan menjadikan identitas Thai sebagai rujukannya. Pada awalnya Thaification merupakan insiatif Raja Chulalongkorn untuk membentuk nasionalisme yang dianggap lebih modern di Thailand, diteruskan pada rezim Perdana Menteri Phibunsongkhram dengan mengeluarkan kebijakan dengan sebutan Ratthaniyom.Penulis memfokuskan tulisan ini kepada etnis Lao-Isan yang menjadi salah satu target utama dari Thaification. Penulis akan membahas tentang geliat identitias masyarakat Lao-Isan dalam menghadapi Thaification yang cenderung menerima Thaification. Penulis berasumsi bahwa penerimaan tersebut karena adanya kepentingan mereka secara ekonomi, politik dan budaya. Oleh karena itu dalam penelitian ini penulis membuktian asumsi tersebut.

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This study discusses the formation of ethno-regionalism identity at the time of implementing a policy of cultural homogenization by the state. This policy is known as Thaification. Thaification was born as a term of several policies aimed at creating the unity of political identity of various ethnic groups living in all regions of Thailand by making Thai identity a reference. In the beginning, Thaification was King Chulalongkorn's initiative to form a nationalism that was considered more modern in Thailand, continued on by the regime of Prime Minister Phibunsongkhram by issuing policies as Ratthaniyom.

The author focuses on this paper to Lao-Isan ethnic which is one of the main targets of Thaification. The author will discuss about stretching the identity of the Lao-Isan community in the face of Thaification which tends to accept Thaification. the authors assume that this acceptance is due to their economic, political and cultural interests. Therefore in this study the authors prove these assumptions."

"ABSTRAKTulisan ini menganalisis faktor-faktor penghambat penyatuan isan kajok di KoreaSelatan dan Korea Utara. Pada tahun 1950 hingga 1953, kedua Korea berseteru dalamPerang Korea yang menimbulkan berbagai pengaruh, salah satunya kemunculan isumengenai keluarga terpisah (isan kajok). Penyelenggaraan reuni isan kajok telahdirencanakan sejak tahun 1953. Namun, proyek yang pelaksanaannya direncanakansecara berkala ini terhambat beberapa tahun sebelum dilanjutkan terakhir kali pada2018. Meskipun acara reuni telah digelar, masih terdapat ratusan keluarga yangbelum bertemu satu sama lain. Berbeda dengan penelitian sebelumnya, penelitianini berfokus pada analisis tentang faktor penghambat apa yang dialami oleh KoreaSelatan dan Korea Utara terkait reuni isan kajok. Penelitian dilakukanmenggunakan metode sejarah serta pendekatan ekonomi, politik, dan sosial.Analisis menggunakan pendekatan ini berfokus pada isu yang berkaitan dengankondisi ekonomi, politik, serta sosial Korea Selatan dan Korea Utara. Hasilpenelitian menunjukkan bahwa hubungan diplomatik antara kedua negara dalambidang-bidang tersebut menjadi faktor paling penting yang menyebabkan reuni isankajok terhambat.

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ABSTRACTThis paper analyzes the inhibiting factors for isan kajok reunion in South Korea andNorth Korea. In 1950 to 1953, the two Koreas involved in the Korean War whichcaused various influences, including separated families issue (isan kajok). Isankajok reunion has been planned since 1953. This periodically planned project wasobstructed several years before being continued in 2018. Although the reunion hasbeen held, there are still hundreds of families who have not met each other. Incontrast to previous research, this study focuses on an analysis of the inhibitingfactors experienced by South Korea dan North Korea regarding the reunion. Thestudy was conducted using historical methods and economic, political, socialapproaches. This approach focuses on issues related to the economic, political,social conditions of South and North Korea. The results showed that the diplomaticrelations in these fields became the most important factors which obstructed isankajok reunion."

"AbstrakThis paper provides a comparative reexamination of the cultural revitalization that occurred alongside nation building in Thailand from the 1930s to the 1980s in the context of local performances of the traditional Northeastern Thailand performing art molam. The Introduction gives an overview of how Thai nation building gave cultural revitalization a unique meaning to counter colonial Western influence. Chapter 2 provides a brief history of cultural revitalization in Northeastern Thailand and describes how treatment of molam performers evolved from the nation-building period around the end of the nineteenth century to the 1980s. Chapter 3 discusses the Ministry of Cultures National Artist Award Project (Sinlapin Haeng Chat) and how the cultural evaluation system is applied in Thai society. Chapter 4 shifts the focus to rural areas, and how regional arts participant. molam performerin Northeastern Thailand gain public recognition and inclusion through institutional cultural revitalization. Chapter 5 details how regional molam artists perform and react while being aware of the National Artist awards, as part of cultural revitalization in Northeastern Thailand (fuenfu watthanatham isan) as well as the greater context of globalization. The Conclusion outlines the effects of cultural revitalization on the lives of molam performers in the social context."