Critical Discourse Analysis on Thai Social Values in “Standard Ram Wong” Traditional Thai Folk Dance
First of all, I want to introduce the reader to the framework used in this article, as it might be helpful to us in understanding cultural appropriation as well as taking a closer look at popular culture and why it is what it is.
Critical discourse analysis examines how people use language in political and social settings. method for looking at how people use language to communicate and build social identities, power structures, and ideologies. This way of studying language looks at how words can both keep social and political wrongs going and change them. Critical discourse analysts usually analyse how language is used in the news, politics, and other public spheres, with a focus on specific discourses such as those found in the media, advertising, and government policy. The basic aims of critical discourse analysis are to understand how language contributes to the maintenance of power and inequality, as well as to discover how language can be utilised to challenge and reform such power structures.
Standard “Ram Wong” or Thai folk dance is rooted in a traditional Thai instrument called “Tong.” Therefore, “Ram Tong” is the origin of “Rum Wong,” including the Thai cymbal, wooden rhythm clappers, and Tong. Rum Tong became popular among Thai people for ages until the end of World War II, around 2484–2488 BE, when Thailand was under Japanese attacks. At the time, Thailand was run by General Field Marshal Plaek Pibulsonggram. He wanted to find a way to boost the morale of the Thai people and keep the style of Thai dance alive. He assigned the Fine Arts Department to redesign four “Rum Tong” lyrics since 2487 BE, including the songs “Ngam Sang Duan,” “Chaw Thai,” “Ram Ma Si Ma Ram,” and “KenDernNgai,” which are composed by Cha Muen Ma Nit Na Red. The other six songs were written by General Plaek Pibulsonggram’s wife, Thanpuying La’iattPhibunsongkhram, namely, “Duang Jan wan ppen,” “Dok mai kong chat,” “Ying Thai Jai Ngam,” “Dong Jan Kwan Fa,” “Yod Shy JaiHan,” and “Boo Cha NaRop.” Ajarn Mon TriTramoth rearranged the melody of these songs, and the approach to dancing was standardised. “Rum Tong” thas changed the name to “Rum Wong,” and the Fine Arts Department later changed the name to “Rum Wong Mard Ta Tarn” (Standard Folk Dance) at the end.
Ram Wong became the most popular dance for every person in every social class during World War II because of many factors, including the economic condition at the time and the spread of folk dance among bureaucrats. (Pataradechpaisan, 2554)
Even though “Ram Wong” isn’t as famous as it used to be, all Thai students still have to learn it as part of their required education. They need to remember the lyrics and song names. When people looked into Ram Wong songs to find the social values that were subtly hidden in the lyrics, they found that national identity was a crucial factor in encouraging this internalised view of superstition.
When people looked into Ram Wong songs to find the social values that were subtly hidden in the lyrics, they found that national identity was a critical factor in encouraging this internalised view of superstition. National Identity Discourse attempts to bridge the gap between nationalism and civilised Thainess.
Because of the wide variety of individuals living in Thailand at the time and the country’s exposure to foreign influences, it’s not easy to generalise about the values held by the Thai people during World War II. Certain of the following traditional Thai ideals, however, may have been significant to some individuals at the time as shown by lyrics of these newly composed songs:
In Thai culture, respecting elders and experts like parents, teachers, and people who work for the government is very important. It’s possible that this belief affected how some Thais reacted to the occupation by the Allies during the Second World War.
The culture in Thailand strongly values the sense of community, as well as the significance of getting along with your neighbours. It's possible that this belief affected how Thai people dealt with the problems and changes caused by the war.
Thus, it is very well known how people portray the beauty of women in literature: “Her beauty was like the moon, shining bright and luminous in the night sky.” and “Her face was as serene and graceful as the full moon.”, for example. Furthermore, the war resulted in a more widespread appreciation of women’s societal roles. Women who had been expected to stay at home started contributing to their neighbourhoods and the political process.
Story by: Thanaphon W.
Sources:
ʻAtiphop, P. (2013). Sīang phlēng / watthanatham / ʻamnāt.
Gyawali, Y. P. (2020). Ideological Interaction Theory in Critical Discourse Analysis. In (Ed.), Heritage. IntechOpen. https://doi.org/10.5772/intechopen.93366
Phattharadētphaisān, ʻ. (2013). Sīang phlēng / watthanatham / ʻamnāt. Krung Thēp Mahā Nakhō̜n: Samnakphim Matichon.
