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{{infobox | |||
| nameofpractice =Sinnamjai | |||
| flagemoji = 🇹🇭 | |||
| definition =An informal exchange of gifts and favours, widely used and morally acceptable | |||
| location =Thailand | |||
| imagemap =Thailand map.png | |||
| clusters = | |||
[[:Category:Patron-client networks|Patron-client networks]] | |||
| categories = | |||
[[:Category:Thailand|Thailand]] – [[:Category: Southeast Asia| Southeast Asia]] – [[:Category: Gift| Gift]] – [[:Category: Favour| Favour]] – [[:Category: Problem-solving| Problem-solving]] – [[:Category: Personal connections| Personal connections]] – [[:Category: Patronage| Patronage]] | |||
| authorofpiece =Wasin Punthong | |||
| authorinstitution =Department of Political Science, Thammasat University, Thailand, and Johan Skytte Institute of Political Studies, University of Tartu, Estonia | |||
| authorwebsite =[https://th.linkedin.com/in/wasin-punthong-14a8bbaa Profile page at LinkedIn]}} | |||
<big>'''By Wasin Punthong, Department of Political Science, Thammasat University, Thailand, and Johan Skytte Institute of Political Studies, University of Tartu, Estonia'''</big> | |||
[[Category:Patron-client networks]] | |||
[[Category:Thailand]] | |||
[[Category: Southeast Asia]] | |||
[[Category: Gift]] | |||
[[Category: Favour]] | |||
[[Category: Problem-solving]] | |||
[[Category: Personal connections]] | |||
[[Category: Patronage]] | |||
[[Category:Entry]] | |||
[[Category: 2018 entry]] | |||
{| class="wikitable" | |||
|- | |||
|style="font-size:1.1em;"| ''Sinnamjai'' (สินน้ำใจ) is a term widely used in Thailand that may be translated into English as a token of appreciation. It refers to an informal relationship of exchange and has its roots in the culture of giving gifts to others in order to express gratitude. The dictionary of the Thai Royal Society defines ''sinnamjai'' as money or valuables that are presented as a reward (Office of the Thai Royal Society 2011<ref> Office of the Thai Royal Society. 2011. ''Potjananukrom shabab ratchabundittayasatarn''Bangkok</ref>). In this meaning, the term describes an object willingly given by one person to another, thereby reflecting the giver’s motivation. However, ''sinnamjai''may also take a non-object form, such as a symbolic action. Within a social relationship, ''sinnamjai'' may be presented by either a giver or a receiver in a reciprocal manner. | |||
|} | |||
''Sinnamjai'' is far from unique to Thailand. Similar practices include ''[[okurimono no shukan]]'' (‘the practice of giving gifts‘) in Japan (Rupp 2017<ref> Rupp, K. 2017. ''Okurinmon no shukan, '' [[Global Informality Project]], 3 July http://informality.com/wiki/index.php?title=Okurimono_No_Shukan | |||
''Sinnamjai'' is far from unique to Thailand. Similar practices include ''[[okurimono no shukan]]'' (‘the practice of giving gifts‘) in Japan (Rupp 2017<ref> Rupp, K. 2017. ''Okurinmon no shukan, '' Global Informality Project, 3 July http://informality.com/wiki/index.php?title=Okurimono_No_Shukan | |||
</ref>) and '' ‘[[songli]]‘'' (‘gift-giving’) in China (Han 2017<ref> Han, L. 2017. '' ‘Songli,’ '' Global Informality Project, 17 January http://in-formality.com/wiki/index.php?title=Songli | </ref>) and '' ‘[[songli]]‘'' (‘gift-giving’) in China (Han 2017<ref> Han, L. 2017. '' ‘Songli,’ '' Global Informality Project, 17 January http://in-formality.com/wiki/index.php?title=Songli | ||
</ref>), to name but a few. In Southeast Asia, the culture of gift-giving is also related to ''[[saboraschon]]'' ('' ‘meritorious benefactor’'') in Cambodia (Hughes 2006<ref> Hughes, C. 2006. ‘The Politics of Gifts: Tradition and Regimentation in Contemporary Cambodia,’ ''Journal of Southeast Asian Studies'', 37(3):469–89</ref>) and to '' ‘[[utang na loob]]‘'' (‘debt of gratitude’) in the Philippines. | </ref>), to name but a few. In Southeast Asia, the culture of gift-giving is also related to ''[[saboraschon]]'' ('' ‘meritorious benefactor’'') in Cambodia (Hughes 2006<ref> Hughes, C. 2006. ‘The Politics of Gifts: Tradition and Regimentation in Contemporary Cambodia,’ ''Journal of Southeast Asian Studies'', 37(3):469–89</ref>) and to '' ‘[[utang na loob]]‘'' (‘debt of gratitude’) in the Philippines. | ||
''Sinnamjai'' should be distinguished from a patronage network, though it may subtly lubricate relations among actors within such a network. In a formal patronage network, patrons protect and take care of their subjects while the subjects give labour, property and loyalty in return. Patrons who rank highly in the social hierarchy will bestow ''sinnamjai'' on their subjects when the latter fulfil their assigned tasks. Informally, however, subjects or low-ranking officials may approach other powerful patrons who can guarantee protection (Rabhibhat 1998<ref> Rabhibhat, A. 1998. '' Rabob uppatham lae krongsarngchonchan samai rattanakosintorn ton''. Bangkok: Chulalongkorn University Press | ''Sinnamjai'' should be distinguished from a patronage network, though it may subtly lubricate relations among actors within such a network. In a formal patronage network, patrons protect and take care of their subjects while the subjects give labour, property and loyalty in return. Patrons who rank highly in the social hierarchy will bestow ''sinnamjai'' on their subjects when the latter fulfil their assigned tasks. Informally, however, subjects or low-ranking officials may approach other powerful patrons who can guarantee protection (Rabhibhat 1998<ref> Rabhibhat, A. 1998. '' Rabob uppatham lae krongsarngchonchan samai rattanakosintorn ton''. Bangkok: Chulalongkorn University Press | ||
</ref>). In this form of relationship, subjects are expected to repay their patrons by presenting ''sinnamjai''. This reflects the emphasis placed by Thai society on the practice of returning favours which, culturally, has a moral implication. Hence, giving ''sinnamjai'' to other people is, by virtue of the interpretation of returning a favour, morally acceptable in Thai society. The moral roots of ''sinnamjai'' lie in the values of big-heartedness, generosity and sacrifice, underpinned by Buddhist virtues such as the four ''sangaha vatthu'' (‘the four principles of service’—generosity, kindly speech, helping others, impartiality), to which Thai people attribute great importance. These values justify the giver’s moral motivation in presenting ''sinnamjai''. | </ref>). In this form of relationship, subjects are expected to repay their patrons by presenting ''sinnamjai''. This reflects the emphasis placed by Thai society on the practice of returning favours which, culturally, has a moral implication. Hence, giving ''sinnamjai'' to other people is, by virtue of the interpretation of returning a favour, morally acceptable in Thai society. The moral roots of ''sinnamjai'' lie in the values of big-heartedness, generosity and sacrifice, underpinned by Buddhist virtues such as the four ''sangaha vatthu'' (‘the four principles of service’—generosity, kindly speech, helping others, impartiality), to which Thai people attribute great importance. These values justify the giver’s moral motivation in presenting ''sinnamjai''. | ||
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</ref>) argues that a culture of political patronage is more commonly found in rural than in urban areas. Furthermore, Eiawsriwong (2017<ref> Eiawsriwong, N. 2017. ''Rabob upatham nai kanmuangthai'', Prachatai, 6 July (in Thai) https://prachatai.com/journal/2017/06/72194 | </ref>) argues that a culture of political patronage is more commonly found in rural than in urban areas. Furthermore, Eiawsriwong (2017<ref> Eiawsriwong, N. 2017. ''Rabob upatham nai kanmuangthai'', Prachatai, 6 July (in Thai) https://prachatai.com/journal/2017/06/72194 | ||
</ref>) and Haas (1978:284-6<ref> Haas, D. F. 1978. ‘Clientelism and Rural Development in Thailand,’ ''Rural Sociology'', 43(4):280-92 | </ref>) and Haas (1978:284-6<ref> Haas, D. F. 1978. ‘Clientelism and Rural Development in Thailand,’ ''Rural Sociology'', 43(4):280-92 | ||
</ref>) see patronage networks as a channel leading to resources and favours. Provincial strongmen who start their careers by building up public support as local politicians, satisfy their voters’ expectations by securing government funding for local development projects that benefit their constituents, and this in turn enables the politicians to build charismatic popularity (''baramee''; บารมี). Voters return the favour by voting for the politicians. Despite its similarity to pork-barrel politics (Sidman 2017<ref> Sidman, A. 2017. | </ref>) see patronage networks as a channel leading to resources and favours. Provincial strongmen who start their careers by building up public support as local politicians, satisfy their voters’ expectations by securing government funding for local development projects that benefit their constituents, and this in turn enables the politicians to build charismatic popularity (''baramee''; บารมี). Voters return the favour by voting for the politicians. Despite its similarity to pork-barrel politics (Sidman 2017<ref> Sidman, A. 2017. ‘[[Pork barreling]],’ Global Informality Project, 6 September, http://in-formality.com/wiki/index.php?title=Pork_barreling</ref>), such a phenomenon can be differently perceived when seen through the prism of ''sinnamjai''. The use of state funding to develop one’s own constituency can be portrayed as a provincial strongman showing his big-heartedness. Voters see it as morally acceptable for them to return the favour by casting their votes and expressing their loyalty. In this respect, ''sinnamjai''plays a crucial role in sustaining provincial strongmen’s popularity. | ||
Nishizaki (2005:186-8<ref> Nishizaki, Y. 2005. ‘The Moral Origin of Thailand’s Provincial Strongmen: The Case of BanharnSilpa-Archa,’ ''Southeast Asia Research'', 13(2):184-234 | Nishizaki (2005:186-8<ref> Nishizaki, Y. 2005. ‘The Moral Origin of Thailand’s Provincial Strongmen: The Case of BanharnSilpa-Archa,’ ''Southeast Asia Research'', 13(2):184-234 | ||
</ref>) argues that, while provincial strongmen are often associated with the use of violence in electoral politics, many build their power and popularity without resorting to violence. One way in which they do so is by expressing gratitude to their hometowns by presenting ''sinnamjai'' in various forms such as donating money to charities or sponsoring construction works. Thinbangtiaw (2010:196<ref> | </ref>) argues that, while provincial strongmen are often associated with the use of violence in electoral politics, many build their power and popularity without resorting to violence. One way in which they do so is by expressing gratitude to their hometowns by presenting ''sinnamjai'' in various forms such as donating money to charities or sponsoring construction works. Thinbangtiaw (2010:196<ref> | ||
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Recent research by Satitniramai et al. (2013<ref> Satitniramai, A., Pawakarapand, N. and Mukdawijitra, Y. 2013. Final Report: Re-examining the Political Landscape of Thailand. Bangkok: Thai Health Promotion Foundation (Thai Health) (in Thai) | Recent research by Satitniramai et al. (2013<ref> Satitniramai, A., Pawakarapand, N. and Mukdawijitra, Y. 2013. Final Report: Re-examining the Political Landscape of Thailand. Bangkok: Thai Health Promotion Foundation (Thai Health) (in Thai) | ||
</ref>) affirms that the relationship between patrons and their clients is seen not so much as hierarchical but rather as horizontal, with its focus on caring-for-each-other exemplifying the moral implications of ''sinnamjai''. Moreover, there is an old saying in Thai, ‘Remember to return a favour.’ Accordingly, presenting ''sinnamjai'' is seen as being more about returning the favour than about vote-buying. Put another way, ''sinnamjai'' is the act of giving that expresses the giver’s goodwill. Hence, the receiver should also act in a reciprocal manner. In this way, ''sinnamjai'' helps to oil the wheels, containing moral connotations that motivate reciprocity which, in its turn and to a certain degree, sustains the patronage relationship in Thai society. | </ref>) affirms that the relationship between patrons and their clients is seen not so much as hierarchical but rather as horizontal, with its focus on caring-for-each-other exemplifying the moral implications of ''sinnamjai''. Moreover, there is an old saying in Thai, ‘Remember to return a favour.’ Accordingly, presenting ''sinnamjai'' is seen as being more about returning the favour than about vote-buying. Put another way, ''sinnamjai'' is the act of giving that expresses the giver’s goodwill. Hence, the receiver should also act in a reciprocal manner. In this way, ''sinnamjai'' helps to oil the wheels, containing moral connotations that motivate reciprocity which, in its turn and to a certain degree, sustains the patronage relationship in Thai society. | ||
== | ==References== | ||
<references /> | <references /> | ||