The opening of the nithan khun bulom genre of texts is usually regarded as a mythic account of Lao history. But the process by which Lao historians themselves began to perceive this was an important nationalist project of the elite during the Royal Lao Government (RLG) period. As early as the 1920s, Lao authors began rewriting the old folktales into a new, modern, scientific account of the past, the ‘birth of the Lao race’. By studying elite writings in the RLG period I show that Lao nationalism was more modernist and autonomous than previously recognised.

Studies of early Southeast Asia focus largely on its ‘classical states’, when rulers and their entourages from Sukhothai and Ayutthaya (Thailand), Angkor (Cambodia), Bagan (Myanmar), Champa and Dai Viet (Vietnam) clashed, conquered, and intermarried one another over an approximately six-century-long quest for legitimacy and political control. Scholarship on Southeast Asia has long held that such transformations were largely a response to outside intervention and external events, or at least that these occurred in interaction with a broader world system in which Southeast Asians played key roles. As research gathered pace on the prehistory of the region over the past five decades or so, it has become increasingly clear that indigenous Southeast Asian cultures grew in sophistication and complexity over the Iron Age in particular. This has led archaeologists to propose much greater agency in regard to the selective adaptation of incoming Indic beliefs and practices than was previously assumed under early scholarship of the nineteenth and early to mid-twentieth century.

This article discusses the ongoing hybrid war crimes tribunal taking place in Cambodia — in the Extraordinary Chambers in the Courts of Cambodia (ECCC) — in relation to the simultaneous eviction of the Boeung Kak Lake community in the capital, Phnom Penh. Presenting these two phenomena alongside one another highlights the contradiction inherent in the liberal peace model's humanitarian rhetoric of societal reconstruction and its economic imperatives, which serve the interests of the elites. The material discussed here suggests that so-called transitional justice interventions may accompany a period of stabilisation, which is good for the global market, but do little to enhance fairness and peace for ordinary people.

This article examines one Cambodian village's efforts to resettle a war-altered landscape and reconstruct a sense of belonging in the aftermath of war. The resettlement of Reaksmei Songha village entailed physically settling over the sediments and traces of a fractured and violent past, as settlers cleared a landscape of foliage and the explosive remnants of war. Settlers living side by side had often fought on different sides of the war, yet divisive former allegiances were rarely discussed. Instead, a post-war sense of communal belonging was constructed through references to accounts of the resettlement period, focusing upon common elements of struggle and hardship.

This article discusses the early 1960s Thai etiquette manual Kritsana son nong: Naenam marayat thi ngam haeng araya samai [Kritsana's instructions to Little Sister: An introduction to the fine manners of the civilised period]. A comparison between this book and its American source reveals literary mechanisms devised by the Thai author to negotiate conflicts arising from the domestication of Western-based manners in Thai society. Kritsana son nong's special emphasis on women reflects a perceived need to control and regulate female social interaction with and in comparison to their male counterparts during a period of rapid and profound socioeconomic change. This study of a Thai ettiquette manual and its historical context demonstrates that manners are a cultural artefact whose meanings are open to contest. This complex negotiation between local and foreign practices is often overlooked in the history of and the discussions about manners in modern Thai society.

This article traces the evolutionary record of urbanism at two sites in Myanmar: their transition from late prehistory in c. second to first century BCE to proto-urban and fully urban development at Sri Ksetra and Beikthano by the mid-first millennium CE. The Pyu cities are remarkable because of their spatial continuity, for their early achievements in water control, iron production, ritual and domestic ceramics, brick monumental architecture, rich funerary culture, literacy and adoption of Buddhism on both elite and popular levels. Though the radiocarbon dates for Pyu urbanism are at present earlier, they share many features with other urbanising societies in mainland Southeast Asia, where new chronologies are emerging for social and economic complexity at Dvaravati, Pre-Angkorian and Co Loa sites. The article provides new and specific evidence on the dates and types of contacts between the Pyu, India, and other areas of Southeast Asia to interrogate the meaning of Indianisation in Southeast Asia.

Does Thailand still have peasants? Does it still have a peasant society? How dynamic are Thailand's chaona? To answer these questions we begin with an interview of a septuagenarian farmer who discusses rural change over his lifetime and provocatively claims he is ‘the last peasant’ of his village. We use this rural anecdote as a catalyst to highlight agrarian change in Thailand and to expose the hazards of employing static concepts to describe contemporary rural political economy. By analysing the use and meanings of the term ‘peasant’ and its Thai equivalents, we demonstrate how static concepts obscure Thailand's rural evolution and contribute to misleading assumptions, harmful agrarian myths, and extant political cleavage.

The mid-first millennium CE represents a crucial period in the emergence of early polities in Southeast Asia. However, disagreement remains between archaeologists and art historians as to the precise dating of this shift from prehistory to history. This article focuses on the Dvāravatī period and re-evaluates evidence in Thai and Western language publications. A growing number of sites excavated over the past two decades in particular show occupation from c. the fourth to fifth century onwards while others provide a continual sequence stretching back well into the Iron Age. I argue that evidence from these sites makes a strong case for postulating a proto-Dvāravatī period spanning c. the fourth to fifth centuries. In doing so this article proposes this period as the timeframe within which the nascent traits and characteristics of what becomes Dvāravatī in the seventh to ninth centuries are present and gradually developing.

Existing studies of the Thai–Cambodian conflict over the Khmer temple of Preah Vihear tend to focus on the historical and legal dimensions of the contested claims and on Thailand's role. This article examines the conflict from within Cambodia, through the rhetoric of the Cambodian state elites and the views of residents of Preah Vihear province. The state has endeavoured to create and propogate a view that development projects in this province are an expression of Khmer pride as well as important for nation-building and border defence. Residents of the border region, however, view such nationalist discourse through their everyday experiences, giving local meaning to terms such as development, nation and heritage.

The paradigm that the early Southeast Asian polities known as Dvāravatī and Zhenla were respectively, indeed almost exclusively, Buddhist and Hindu/Brahmanical during the second half of the first millennium CE has long remained uncontested. In this reappraisal, however, arguments are presented that challenge this general scholarly opinion. A thorough reassessment of the material culture and inscriptions from these two neighbouring regions of mainland Southeast Asia tempers such clear-cut compartmentalisation and instead emphasises the complex and evolving nature of the religion of that age through the lens of the ideology of merit. The religious affiliation of certain artefacts and inscriptions that are clearly related to this ideology are further examined and questioned.

This article investigates new religious movements that have emerged in post-Renovation Vietnam. The formation and development of movements that worship Hồ Chí Minh will be examined through the Way of the Jade Buddha. My analysis of this indigenous movement will discuss its controversial attempts to establish communication with the spirit of Hồ Chí Minh. It is argued that the movement is a channel through which people can empower themselves, seek legitimacy, and promote nationalistic aspirations. The emergence of such movements demonstrates the ongoing millenarian dream of social transformation in the face of the challenges of international integration and the tensions caused by maritime conflicts with China.

From the mid-nineteenth century onwards there developed in the British colonies a distinctive set of forestry practices that came to be described as Empire forestry. These practices grew out of the same milieu as imperialism, and had their earliest expression in British India. Gregory Barton argues that Empire forestry also heavily influenced the forestry of the United States and that from there it spread to the Philippines. However, this article argues that the variant of Empire forestry developed in the Philippines was not particularly successful as its proponents failed to adequately adapt it to local social and political conditions.

Nguyễn Công Trứ, poet and songwriter, was an official at the Vietnamese court in the early nineteenth century who gained acclaim for settling landless peasants on abandoned land. This essay recounts and analyses his family background and the early part of his public career. It contrasts his initiatives in the countryside with criticism of them by officials at the royal court and examines his first major demotion in 1831. This study encompasses the contrasting career of Hoàng Quýnh, the official whose accusation caused Nguyễn Công Trứ's demotion. From this we gain some understanding of how King Minh Mạng maintained control of the royal court, through a system of promotions and demotions, amidst regional tensions and personality conflicts.

The transition from Late Iron Age to early state societies in the riverine lowlands of the Mun Valley and northern Cambodia took place rapidly in the fifth and sixth centuries CE. Defining the former involves archaeological excavation, whereas the latter is best known from surviving temple structures and inscriptions in addition to the results of archaeological fieldwork. Several common threads link the two phases of cultural development. From the late fifth century BCE, Iron Age communities participated in the growing maritime exchange network linking Southeast Asia with China and India, bringing exotic ideas and goods into the hinterland. Iron itself had a major impact on agriculture and warfare. Salt, a vital commodity that is abundantly available in the Mun Valley, was exploited on an industrial scale. By the fifth century CE, an agricultural revolution involving permanent, probably irrigated, rice fields and ploughing underwrote a rapid rise of social elites. These leaders in society, named in the early historic inscriptions, maintained and elaborated prehistoric innovations.

The 2004 tsunami intensified fruitful scientific research into dating past tectonic events in Sumatra, though without comparable work on Java. Geology needs to be informed by careful historical research on documented events, but less such work has been done in Indonesia than in other tectonically endangered areas. This paper examines the historical evidence for two hitherto unknown tsunamis of the seventeenth century. In better-researched Sumatra, Dutch reports that a flood from the sea devastated Aceh in 1660 adds to what the geologists have discovered on the ground. By contrast geological research has barely begun on the south coast of Java. Javanese sources for events before 1800 need careful re-evaluation. The myths around Ratu Kidul, the ‘Queen of the South Seas’, together with more chronologically reliable dated babads, point to a major tsunami in 1618 on the coast south of Yogyakarta.

Our recent discovery and excavation of a series of iron smelting furnaces, dated to the eighth and ninth century CE, near upland Rmet villages in northwest Laos, potentially sheds new light on the role of regional upland groups during the immediate pre-Tai period. The oral tradition associated with these furnaces emphasises the role of an ancient population of metallurgists who left the area under pressure from the Rmet. These stories could refer to the actual arrival and departure (immigration and emigration) of a population of metallurgists in that area sometime during the second half of the first millennium CE or they can support the scenario of a dissimilation process. The latter would explain the existence of a Rmet subculture that the locals regard as ‘Chueang Lavae’ villages, a differentiation that Karl G. Izikowitz had labelled ‘Upper Lamet’ in the 1930s. Our finds show that archaeology and ethnology can both contribute to a much-needed reformulation of upland Lao history.

Our understanding of the transition from the last centuries of prehistory to the Pre-Angkorian period in northeast Thailand has been limited by a lack of projects bridging both periods. This article examines settlement patterns of the first to the ninth centuries CE in the Upper Mun River Valley based on recent (2012–14) surveys. The findings highlight the gradual settlement trends in the region, with a focus on local modification rather than the sudden adoption of external ideas. Results reinforce the fourth to sixth centuries CE as a pivotal period, when large centres consolidated and cautiously expanded upriver, into previously uninhabited regions. A relatively modest, flexible, and resilient settlement strategy developed, attuned to wider supra-regional trends, but allowing for the demands of the local cultural and physical landscape.