Molam Srichan in a fast-changing world
The COVID-19 pandemic has revealed the uncertainty and instability of being a “molam artist” as a career choice, despite its being a long-respected profession in Thailand.
Having a second job or “side hustle” was one way of surviving: though it wasn’t by choice. Anyone could become unemployed at any time, so it wasn’t a good time to spend money recklessly.
“Speckled eyes. Flushed cheeks. Three lines on the neck. Stocking-like white markings on four legs.”
These are the peculiar characteristics marking a quality buffalo that can be valued up to several hundreds of thousands of baht. The buying and reselling of buffaloes has been the novel way of earning an income for the legendary molam artist “Srichan Weesee,” who decided on a career change during the COVID-19 pandemic.
Molam artist Bunjong: Traditional Art with Life Lessons
Molam has long been a cultural force in Isaan and produced many legendary molam artists for generations. Today, the cultural legacy lives on through young molam artists.
But in a fast-changing world, how do traditional molam artists adapt to connect with their audience? At Buddhist events these days, modern-era molam artists turn to beating drums and exciting melodies.
We sat down with Bunjong Mattayarak, a traditional molam artist who’s adapted her lam singing technique to be more exciting, yet still filled with life lessons. “While we can’t do it all, conserving the tradition this way is better than letting molam disappear for good.”
Sompong Viengchan, Leader of Assembly of the Poor at Pak Mun Dam
For over three decades, Sompong Wiengchan has been a prominent voice of the Assembly of the Poor, demanding justice for the fishermen and fisherwomen of the Mun River, whose livelihoods were destroyed by Pak Mun Dam.
She is among the few women who are brave enough to take a leadership position in the movement. After losing her career, she has no fear left and stands firm to challenge the authorities. Her uphill battle to make a living continues as she is turning 60, but the government has not helped to provide a solution.
Regardless, Sompong’s outstanding role and work in the movement as a fearless female fisherman in the Mun River remains a force to be reckoned with.
Comrade Tui: Memoire of an Ideology
“Comrade Tui” had been a worker at an industrial factory. Believing that factory workers have been oppressed and exploited, Tui joined a movement to establish a labor union and applied t0 take some additional education courses. He hoped that one day he’d have a better quality of life.
It was at Ramkhamhaeng University where Tui began to learn about “Communist Party,” “Marxism,” and “Lenin,” thanks to his college friends and the many books widely available in the market at the time.
Even though he was not a member of the Communist Party, Tui joined the insurgency and served by growing food, sending messages between camps, transporting materials, and working to persuade villagers to join the Communist Party.
Although not a combatant who risked life in battle, Tui was once nearly killed by soldiers who had planned to ambush a group he was in late one night. Luckily, it had rained heavily that day and Tui and his team changed their minds on the planned route and took another. Tui survived that incident and has survived to this day.
Communist ideology: Some things are hard to forget, and others are hard to remember.
“Comrade Kamchad” grew up in a low-income family – one whose members were communists. He grew up by communist teachings and became familiar with the term “classes” from a young age. One day, he decided to leave home and his mother to study in China, hoping he could one day return and bring change to his homeland.
When Kamchad returned to Thailand, he worked in radio communications. His duties include decoding morse code sequences sent from communists nationwide and reporting them to leaders in southern Isaan.
Until the day the Communist Party of Thailand was dissolved, Kamchad stood by his ideology of “fighting for the people.” He remained in the forest, waiting for his friends to join forces and fight arm in arm, even when there was no longer any food and the group’s leaders had already fled.
Bloody Berry: เบอร์รีสีเลือด
Since 2006, a partnership between Thailand and Finland has sent migrant workers to harvest wild fruits for a 70-day picking season. The program has proven lucrative for many, with workers, particularly from the Isaan region, returning annually to earn money that they hoped would improve their lives and provide stability for their families.
Yet, not all the stories from the Finnish highlands are ones of success. Some workers find themselves sinking into debt after borrowing money to fund their trips, lured by the promise of a job that they believed would secure their financial future. The harsh reality, however, often contrasts with their initial, hopeful expectations.
The Isaan Record shares tales from those who have faced disappointment and s justice for the journeys that ended in vain, burdened by debts despite the modest returns from Finland.
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Video creator: Ardchawit Inha
#Thailabor #Berrypickers #IsaanDiasplora
One year after the Nong Bua Lamphu tragedy, memories and dreams are still alive.
It's been more than a year since a tragedy that shocked Isaan (and the nation and the world) unfolded in Na Klang District, Nong Bua Lamphu Province. That day, 6 October 2022, started like any other day in Na Klang, but was suddenly shattered by terrible violence by a shooting occurred at the Uthai Sawan Child Development Center.
A year later, memories of that day still creates fear for people living in the area and those who traveled through the route where the incident. Our documentary brings you back to that day when 37 people left this world to never return, a nightmare that continues for those who lost family members.
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Video Creator: Ardchawit Inha
Single Mother rider with the voice on claiming faire wages
"In the pursuit of independence and a better life for her family, a determined single mother embarks on an inspiring journey as a delivery rider. Follow her as she confronts the challenges of low wages, grueling hours, and the relentless pursuit of her dreams, all while striving to find a balance between work, family, and the freedom she yearns for."
Produced by Natticha Nasee
Prated Ubon: Telling the stories of ordinary people
The page, “Prated Ubon,” is an example of the success of impressive content creators from Ubon Ratchathani province. Racking up over 300,000 followers, the page is run by a team of young people who tell local stories in a fun and accessible way.
Prated Ubon also has a strong will and dedication to bring happiness to local people and put an emphasis on the importance of giving voice to ordinary people. They hope to bring about changes that will improve their hometown.
Legal hurdles for the Sato Makers of Ban Som Sa-ad
When the draft of the progressive alcohol bill was rejected, it shattered the hope of homemade brewers looking forward to making inexpensive alcoholic products while preserving their traditional brewing techniques.
A representative from the Sato Makers Group from Surin province asked, “Why is producing liquor so easy for major corporations, but nearly impossible for ordinary people?”
Rice wine : The struggle of traditional liquor
Rice farming is no longer a sustainable way to make a living on its own, particularly for farmers who focus on growing one kind of crop. Sometimes, when the prices drop, the harvested rice will not all be sold, causing there to be a lot of leftover rice.
Making traditional rice wine is a trade that many farmers in Isaan have been practicing for many generations, at least until it was outlawed.
Today, homebrewed traditional liquor and “progressive alcohol” has caused a wave in society, especially among locals who feel the current law is unfair to those who earn a living from homebrewing alcohol.
Sutain Sukjit, the enterprise president of Chaetom Community Organic Farm in Surin province, believes it’s now the time to deregulate the law that has oppressed the right, freedom, and potential of local communities.
Sam-ang “Auntie App” Prueksaton, maker of sweet khao mak.
Those who have eaten fermented sweet rice (khao mak) might describe it as a kind of traditional dessert. However, the process of making khao mak is similar to the fermentation of alcoholic drink sato [rice wine]. Although the traditional beverage is considered part of local wisdom, its production is extremely restricted by the current alcohol law. Both khao mak and sato producers still look forward to the day that this traditional fermentation technique will finally be recognized by the law.
The biggest question for them?
Does the government favor big corporations by allowing only them the right to produce alcoholic beverages legally?
Isaan berries picker in Europe
