Thai traditional culture: The official version of 'Thai-ness'

The following information is is taken from Lonely Planet Thailand, which we can recommend as the probably best travel guide for our students.

When outsiders speak of ‘Thai culture’, they are referring to behavioural modes rooted in the history of Tai migration throughout Southeast Asia, with many commonalities shared by the Lao people of neighbouring
Laos, the Shan of north-eastern Myanmar, and the numerous tribal Thais found in isolated pockets
from Dien Bien Phu (Vietnam), all the way to Assam (India). These modes are
most prevalent in Thailand, the largest of the Tai homelands.

The Thais themselves don’t really have a word that corresponds to the term ‘culture’. The nearest equivalent, wáthánátham, emphasizes fine arts and ceremonies. So, if you ask Thais to define their culture, they will often talk about architecture, food, dance, festivals, and the like. Religion – obviously a big influence on cultures as defined in the Western sense – is considered more or less separate from wáthánátham.

Although Thailand is the most ‘modernised’ of the existing Tai societies, the cultural underpinnings are evident
in virtually every facet of everyday life. Those aspects that might be deemed ‘Westernised’ (e.g., blue jeans, the presence of automobiles, cinemas, and 7-Eleven stores) show how Thailand has adopted and adapted elements from other cultures. Nevertheless there are certain aspects of Thai society that virtually everyone recognises as cultural markers.

Sànùk (Sanook)

The Thai word sànùk means ‘fun’. In Thailand, anything worth doing – even work – should have an element of sànùk, otherwise it automatically becomes a very hard thing to do. This does not mean Thais do not want to work or strive, just that they tend to approach tasks with a sense of playfulness. Nothing condemns an activity more than the description mâi sànùk – ‘not fun’. While you are in Thailand, sit down beside a construction side and watch workers mixing and carrying the concrete. That this is back-breaking labour is obvious, but participants generally inject the activity with lots of sànùk – flirtation between the sexes, singing, trading insults, and cracking jokes. The same goes in an office or a bank, or other white-collar work situations – at least when the office in question is predominantly Thai. The famous Thai smile comes partially out of this desire to make sànùk.

Saving Face

Thais believe strongly in the concept of saving face, i.e., avoiding confrontation and endeavouring not to embarrass yourself or other people (except when it is sànùk to do so). The ideal face-saver does not bring up negative topics in conversation, and when they notice stress in another’s life, they usually will not say anything unless that person complains or asks for help. Laughing at minor accidents – like when someone trips ad falls down – may seem callous to outsiders but it is really just an attempt to save face on behalf of the person undergoing the mishap. This is another source of the Thai smile – it is the best possible face for almost any situation. When encounters take a turn for the worse, try to refrain from getting angry - it will not help matters, since losing your temper means a loss of face for everyone present. Talking loudly is perceived as rude by cultured Thais, whatever the situation.

Status & Obligation

All relationships in traditional Thai society – and virtually all relationships in the modern Thai milieu as well – are governed by connections between phûu yài (‘big person’ or senior) and phûu nóoi (‘little person’ or junior). Phûu nóoi are supposed to defer to phûu yài following simple lines of social rank defined by age, wealth, status, and personal and political power. Some examples of ‘automatic’ phûu yài status include adults (vs. children), bosses (vs. employees), elder classmates (vs. younger siblings), teachers (vs. pupils), members of the military (vs. civilians), Thais (vs. non-Thais), and so on. While this tendency towards social ranking is to some degree shared by many societies around the world, the Thai twist lies in the set of mutual obligations linking phûu yài to phûu nóoi. Phûu nóoi are supposed to show a degree of obedience and respect towards phûu yài, but in return phûu yài are obligated to care for or ‘sponsor’ the phûu nóoi the have frequent contact with.

In such relationships, phûu nóoi can, for example, ask phûu yài for favours involving money or job access. Phûu yài reaffirm their rank by granting requests when possible; to refuse would be to risk a loss of face and status. Together, these concepts are covered by the single Thai term kreng jai.

Age is a large determinant where other factors are absent or weak. In such cases, the terms phîi (elder sibling) and náwng (younger sibling) apply more than phûu yài and phûu nóoi, although the intertwined obligations remain the same. Even people unrelated by blood quickly establish who is phîi and who is náwng. This is why one of the first questions Thais ask new acquaintances is ‘How old are you?’.

When dining, touring, or entertaining, the always picks up the tab; if a group is involved, the person with the most social rank pays the bill for everyone, even if it empties his or her wallet. For a phûu nóoi to try and pay would risk loss of face.

Money plays a large role in defining phûu yài status in most situations. A person who turned out to be successful in his or her post-school career would never think of allowing an ex-classmate of lesser success (even if they were once on an equal social footing) to pay the bill. Likewise a young, successful executive will pay an older person’s way in spite of the age difference.

The implication is that whatever wealth you come into is to be shared, at least partially, with those less fortunate. This does not apply to strangers - the average Thai is not big on charity - but always comes into play with friends and relatives.

Conduct & ‘Thai-ness’

Personal power also has a bearing on one’s social status, and can be gained by sticking as close as possible to the ideal ‘Thai behaviour’. ‘Thai-ness’ is first and foremost defined, as might be expected, by the ability to speak Thai.

Other hallmarks of the Thai ideal, which has been heavily influenced by Thai Buddhism, include discretion in behaviour towards the opposite sex, modest dress, a neat and clean appearance, and modes of expression and comportment that value the quiet, subtle, and indirect, rather than the loud, obvious, and direct. The degree to which Thais can conform to these ideals matches the degree of respect they receive from most of their associates. Although high rank – based on age or civil, military, or clerical roles – well exempt certain individuals from harsh criticism by their social ‘inferiors’, it does not exempt them from the way they are perceived by other Thais. This goes for foreigners as well, even though most first-time visitors can hardly be expected to speak idiomatic Thai. But if you do learn some Thai, and you do make an effort to respect Thai social ideals, you will come closer to enjoying some of the advantages and benefits awarded for Thai-ness.

Back to articles