SAwaDEe KA

WElComE To tHAilANd!
 TabLE of COnTenTs
01 02
HIsTorY of ThaI FamOuS tHaI
liTEraTUre wRitERs
03
FamOuS tHaI
liTEraRy WorKs
 01
HisTOrY of ThAi
liTEraTUre
HisTOrY of ThaI liTEraTUre
Thai literature, body of writings of
the Thai (Siamese) people,
historically fostered by the kings,
who themselves often produced
outstanding literary works. ThAiLAnD
The earliest literature, that of the
Sukhothai period (13th to mid-14th
century), survives chiefly in stone
inscriptions, which provide vivid
accounts of contemporary life. The
most famous of these is the
Ramkhamhaeng inscription of 1292,
in which King Ramkhamhaeng
records the economic abundance of
his kingdom and the benevolence of
his rule.
HisTOrY of ThaI liTEraTUre
Classical literature, written in verse, dates from the
Ayutthaya period (1351–1767). It includes religious
works such as Maha chat (“The Great Birth”), later
rewritten as Maha chat kham luang (“The Royal Version of
the Great Birth”), the Thai version of the Vessantara
jataka, which recounts the story of the future Buddha’s
penultimate life on earth; Lilit phra Lo (“The Story of ThAiLAnD
Prince Lo”), a tragic romance, widely regarded as one of
the greatest of Thai poetic works, and Lilit Yuan phai
(“The Defeat of the Yuan”), a historical work, celebrating
Ayutthaya’s defeat of the forces of the northern Lan Na
kingdom. The reign of King Narai (1656–88) is seen as a
golden era, in which writers were welcomed at the royal
court, and new verse forms were developed; some of the
most highly regarded nirat poems—a genre characterized
by the themes of journeying, separation, and
love-longing—date from this period, including Si Prat’s
famous Nirat khlong kamsuan (“A Mournful Journey”),
describing his journey into exile in Nakhon Sri
Thammarat.
HisTOrY of ThaI liTEraTUre
Much literature was lost in the sack of Ayutthaya by
Hsinbyushin of Myanmar (Burma) in 1767. After the
restoration of Thai sovereignty, and the
establishment of a new capital at Bangkok, many
law codes, religious works, and literary texts were
ThAiLAnD
rewritten. These include the Ramakian, a Thai
version of the Indian Ramayana, which was
composed during the reign of Rama I (1782–1809);
Khun Chang Khun Phaen, an epic poem full of martial
and amatory exploits, which took its title from the
two main protagonists; and Phra Aphaimani, named
after its hero. The second and third both date from
the reign of Rama II (1809–24).
HisTOrY of ThaI liTEraTUre
The late 1920s heralded a golden decade in which a
number of writers began to address social issues
(such as polygamy, prostitution, social inequality,
and social class) in a serious way. Works such as
Lakhon haeng chiwit (1929; The Circus of Life) by M.C.
ThAiLAnD
Akatdamkoeng Raphiphat, Songkhram chiwit (1932;
“The War of Life”) and Khang lang phap (1937; Behind
the Painting and Other Stories) by Siburapha (pen
name of Kulap Saipradit), Ying khon chua (1937; The
Prostitute) by K. Surangkhanang (Kanha Khiengsiri),
and Phudi (1937; “The Gentry”) by Dokmai Sot
(Buppha Kunchon), have since come to be regarded
as classics.
HisTOrY of ThaI liTEraTUre
In the late 1940s many writers were influenced by
Socialist Realism and for a brief period produced
novels and short stories highlighting social injustice.
Most were silenced or fell silent during the literary
“dark age” of the 1950s and 1960s when freedom of
speech was severely curtailed; in the later years
only escapist fiction, called “stagnant water
ThAiLAnD
literature,” survived.

By the late 1960s a new generation of writers was

rediscovering Socialist Realism, known as
“Literature for Life” in Thailand, and their work
played a part in articulating the intellectual climate
that led to the overthrow of the military
government in 1973; however, such fiction, with its
often simplistic treatment of issues, had little broad
appeal and soon disappeared, hastened by the
vicious military counter-revolution of 1976.
HisTOrY of ThaI liTEraTUre
This event caused many writers, intellectuals, and
students to flee to the jungles to join the Communist
Party of Thailand. But fears of a new “dark age”
proved unfounded when the coup leaders of 1976
were quickly replaced by a more liberal faction.

The rapid economic and social changes that were

ThAiLAnD
beginning to sweep through Thai society by the
mid-1980s offered writers new and challenging
themes, while the introduction of literary prizes,
accolades, and constant media attention also played
a part in creating a vibrant literary scene. Of the
writers that emerged during this period, Chart
Korbjitti (also spelled Chat Kobjitti) proved to be the
most successful, both artistically and commercially.
 02
FamOuS tHaI
wRitERs
FamOuS tHaI wRitERs
Sakchai Bamrungpong was a diplomat, author
and journalist who wrote under the pen-name
of Seni Saowapong. He was named a National
Artist for literature in 1990. His most
outstanding novel is Pee-sard (The Ghost).
Written in 1953, it did not become popular until
after the Oct 14, 1973 uprising, and it had a
profound impact on student activists. Pee-sard
criticises the feudal system and old values in
Thai society and is told through the eyes of the
main characters Sai Seema and Ratchanee who
represent new-generation Thais. The pair wants
everyone to be treated equally, regardless of
their family background, and to be the masters
of their own destiny. Sai Seema’s comments at
the end of the book are challenging and a clear
reference to the book’s title.
SenI SaOwaPOnG
(1918 - 2014)
FamOuS tHaI wRitERs
Rong Wongsawan, a.k.a. the “great eagle” of local
literary circles, was honoured as a National Artist in
1995. His versatile works range from novels, short
stories, essays, articles for magazines and
newspapers, and documentaries to screenplays. He
rose to fame after he wrote Pa Concrete (Concrete
Forest), a satire about Thai people living in the
United States during the golden age of hippies. The
novel looks at their behaviour, both “beautiful” and
abominable. Rong is best known for his unorthodox
literary style and his breaking of the rules of Thai
grammar. He was once accused by some
conservative teachers of “destroying” the Thai
language.

RonG woNgSAwaN
(1932 - 2009)
FamOuS tHaI wRitERs
ML Srifa Mahawan, better known by her pen
name “Srifa Ladawan”, was named a National
Artist in 1996.The writer went by many pen
names, including “Chunlada Phakdiphumin” and
“Seefa”, using them to adorn more than 100
novels and short stories, as well as intriguing
documentaries about the lives of noblemen in
palaces. Many of her novels, which depict social
ills without making judgments, have been made
into TV soap operas and movies. Some have
been translated into Japanese through the
Toyota Foundation. Srifa’s most acclaimed novel
is Kamin Kub Poon which portrays the struggles
of the ruling class in the post-1932 Siamese
Revolution leading up to WWII.
SriFA laDAwaN
(1930 - 2013)
FamOuS tHaI wRitERs
Dubbed the greatest poet of the Rattanakosin
period,Angkarn Kalayanapong was a gifted
writer and painter. The Nakhon Si Thammarat
native gave birth to modern Thai poetry and his
creations encourage people to rid themselves of
foolish ways and seek wisdom in their lives by
learning from nature and the Dhamma.
Angkarn’s poetic style is unique in terms of his
verbal acrobatics, his intensity, and the richness
of the language. Often, he refused to be
restricted by traditional poetic patterns and
conventions. Angkarn was named a National
Artist in literature in 1989, thanks to his
popular book Kaweenipon Kong Angkarn
(Angkarn’s Poetry). He won a Southeast Asian
Writers (SEA) Award in 1986 with Panitharn
Kawee (Declaration Of a Poet).
AnGkaRn KalAYanAPonG
(1953 - 2012)
FamOuS tHaI wRitERs
Cha-oom Panjapan, also known as Cha-oom
Yamngarm, was a screenwriter for TV and radio
soap operas, a book editor and a songwriter for
“Soontharaporn”. His works were published
widely in now-defunct magazines dating back to
the ‘50s - Satree Sarn, Sri Sabda, Mae Ban Karn
Ruan and Sakul Thai may be remembered by
many. She received the Narathip Award in 2003
from the Thai Writers Association. Her fame
was capped with the novel Tad Dao Bussaya,
which has been made into a TV soap five times.

Cha-Oom PAnJapAN
(1921 - 2013)
FamOuS tHaI wRitERs
Vanich Charungkit-anan’s literary skills are vast and
his writing prodigious, covering poetry, short
stories, novels, screenplays, children’s books and
documentaries. He even wrote scripts for Lakorn
Jak Jak Wong Wong, the low-budget
pre-Rattanakosin period melodramas based on folk
tales which have been aired on Channel 7 on
weekend mornings for several decades, with the
audience comprising mainly rural folk. This earned
him the epithet “show huay writer” to recognise his
versatility. Show huay is a Thai expression that
describes a small traditional grocery shop. Vanich
received a SEA Write Award in 1984 for his short
stories book Soi Diew Kun, which portrays urban
lives in various aspects. His best-known novel is
Mae Bia which has been made into several TV soaps
and films.
VanICh
cHarUNgKit-ANan
(1948 - 2010)
FamOuS tHaI wRitERs
Kanokpong Songsompan is another literary adept. The
1996 SEA Write winner gained fame with his great
short stories book Pan Din Uen (The Other Land). He
was the youngest member of the Nakhon group, which
promotes southern art and culture. Although
Kanokpong’s stories largely reflect the lives of people
and culture in southern Thailand, his home territory,
their themes are always contemporary and universal,
touching levels of individual, family and society.
Kanokpong is recognised for having produced the
highest number of short stories published in magazines
between 1988 and 1990. He also created an interesting
phenomenon in Thai literature for creating short stories
that were longer than average. He was given awards for
two consecutive years by the prestigious institution
Cho Karaket for two critically acclaimed short stories -
Sapan Khad (The Broken Bridge), published in 1989, and
Loke Bai Lek Kong Salman (The Small World of Salman),
published in 1990. KanOKpoNg SonGsOMpaN
(1966 - 2006)
FamOuS tHaI wRitERs
Kampoon Boontawee is Thailand's first SEA
Write winner and a 2004 National
Artistlaureate. His short stories, novels and
documentaries identify with the people of the
Northeast, where he grew up, and their beliefs.
His highly acclaimed novel Luk Isan (Son of the
Northeast) portrays the hard life of Isan people
in remote areas as seen through the eyes of an
innocent child. This novel was selected by Thai
scholars as among the 100 good books
recommended for Thais to read. It has been
translated into several foreign languages,
including English, Japanese and French.

KamPOon BOonTAweE
(1928 - 2003)
FamOuS tHaI wRitERs
The 1991 National Artist, aka Rapeeporn, is
renowned for his short stories, novels and plays,
and he also dabbled in journalism. Having penned
around 90 novels, Suwat’s works are praised for
offering deep perspectives on people’s lives and the
world, while focusing on universal problems and not
being bound to any society in particular. He is one
of the pioneers of Thai theatre, working as a
playwright, director and producer. He also founded
a theatre troupe, “Choom Noom Sinlapin” (Artist’s
Assembly). His most recognised novel is Look Tart
(The Son of a Slave), set during a time when
Thailand permitted a slave system. After the Oct
14, 1973 uprising, Suwat’s interests turned more
toward novels relating to politics and social
problems.
SuwAT woRAdiLOk
(1923 - 2007)
FamOuS tHaI wRitERs
Karuna Kusalasai, named a National Artist in
2003, was a journalist, philosopher, translator,
and an expert on India, Hindi and Sanskrit. He
began writing when he was ordained a novice
monk, and his essays were published in
magazines and newspapers. Karuna translated
The Discovery of India, written by India's first
prime minister Jawaharlal Nehru, and became
regarded as Thailand’s foremost “expert in
Indian studies”. As well, his translation work has
helped to provide insightful information about
those interested in South Asia study. Another
acclaimed translation work from Karuna was
Gitanjali, written by Nobel Prize laureate
Rabindranath Tagore.
KarUNa kUSalASaI
(1920 - 2009)
 03
FamOuS tHaI
liTEraRy WorKs
RamAYanA anD raMAkiAN
Dr. Jukka O. Miettinen of the Finnish Theatre
Academy wrote: “The Ramakien (“Rama’s Story),
also known as the Ramakirti (Rama’s Glory), is a
localised version of the originally Indian epic, the
Ramayana. It describes the life of Prince Rama
(Phra Ram in Thai), Crown Prince of Ayodhya and
also an avatara of the god Vishnu. His consort
Princess Sita (Nang Sida) is abducted by the
demon king Ravana (Tosakanth, also Tosakan,
Tosachat, Thotsakan) to his island kingdom of
Lanka (Longka). The lengthy story recounts the
ultimately successful efforts of Prince Rama and
his half-brother Lakshmana (Phra Lak), assisted
by the white monkey Hanuman and the brave
monkey army, to rescue Princess Sita from Lanka.
RamAYanA anD raMAkiAN
“The Rama stories, of which the Ramakien is only
one of the numerous versions, are usually
connected with Hinduism but are sometimes also
interpreted in the Jain, Buddhist and even Islamic
context. Rama’s story was already known in the
regions of present-day central Thailand by the
end of the first millennium and the beginning of
the second millennium AD, when the Khmers
ruled parts of the area. The importance of the
story is clearly demonstrated by the fact that the
capital of Ayutthaya was named after Rama’s city
Ayodhya, located in northeast India. Little is,
however, known about the manifestations of the
Rama tradition during the Sukhothai and
Ayutthaya periods.
RamAYanA anD raMAkiAN
A number of versions of the epic were lost in the
destruction of Ayutthaya in 1767. When the new
Chakri dynasty was established in Bangkok, one
of the first activities of the first two kings was to
have the text rewritten in its now approved
classic form. The importance of the epic was
further underlined by the fact that the kings were
later renamed after the epic hero, as King Rama I
and King Rama II. However, the origins of the Thai
version and its sources are not known.
HinDU raMAyaNA vS tHaI
raMAkiAN
The main differences between the Hindu
Ramayana and the Thai Ramakian is an extended
role for the monkey god Hanuman and the
addition of a happy ending in the Thai version. Joe
Cummings wrote in the Lonely Planet guide for
Thailand: “The Ramayana came to Thailand with
the Khmers 900 years ago. First appearing on
stone reliefs on Prasat Hin Phimal and other
Angkor temples in the Northeast. Oral and
written versions may have also been available;
eventually, though, the Thais developed their own
version of the epic, first written down during the
reign of Rama I (1762-1809). This version
contained 60,000 stanza, about 25 percent longer
than the Sanskrit original.
 ThaI foLk StoRIes
The RAbBit ANd The DiAmoNd CutS
cRocODilE
Once upon a time the rabbit used to have a long
diAMonD
Once upon a time there was a poor man who
and beautiful tail similar to that of the squirrel and travelled to visit his sick relative in another city. The
at that time the crocodile also had a long tongue distance was a one-day walk, so his wife gave him a
like other animals on earth. Unfortunately, one lump of rice to eat on the way. As his family was so
day while the rabbit was drinking water at the poor, so he could not afford to have curry or soup to
bank of a river without realizing possible danger, a eat with the rice. The poor man happened to walk
big crocodile slowly and quietly moved in. It came past the house of the millionaire whose cook was
close to the poor rabbit. The crocodile suddenly preparing curry for him. The smell of the curry was
snatched the small creature into its mouth with so nice that it made the man feel hungry
intention of eating it slowly. However, before immediately. He then sat under a tree and took out
his rice to eat while taking a deep smell of the curry.
swallowing its prey, the crocodile threatened the
He imagined that he was eating rice with the curry.
helpless rabbit by making a loud noise without
The smell of the curry from the kitchen stimulated
opening its mouth. Afraid as it was, the rabbit
him to eat all the rice. Normally, it was very difficult
pretended not to fear approaching death and for him to swallow rice without curry or soup.
shouted loudly.
 ThaI foLk StoRIes
PhIKul ThONg StORy oF mAKatHO
Once upon a time there was a beautiful woman named The Story of Makatho dates back to the time of the Sukhothai
Phikul. She was said to have not only physical beauty Period (1240-1438). There was a young man named Makatho.
but good behaviour as well. Her mother died while she He was a son of the Mon merchant who lived in Kohwan
was very young. So she was looked after by her Village in the city of Mortama, a city in the present Myanmar.
step-mother who also had a daughter named Mali. It When he reached the age of 15 years old his father died so he
was very unfortunate that both the mother and her had to continue his father’s business. One day he led his sales
daughter were wicked women. They forced Phikul to team comprising of 30 men carrying goods on their shoulders
work hard every day. One day after the job of to be sold in the city of Sukhothai, a former capital of
pounding rice was finished, Phikul went to fetch water Thailand. On arriving at Matewa, one of his men suddenly felt
sick. Out of sympathy, Makatho helped the man by carrying
from a stream which was not far from home. On the
the goods on his shoulder. When he reached the top of the
way back, an old woman suddenly appeared in front of
hill, there was heavy rain and a thunderstorm. A thunderbolt
Phikul and asked water from her to drink. Phikul was
suddenly struck his stick used to carry the goods on his
very pleased to be able to help the old woman. She shoulder breaking it into pieces,but surprisingly he did not get
gave her water and told her to take more water to hurt. Even though he changed the sticks three times, a
wash her face and body so as to refresh herself. Phikul thunderbolt struck it again and again. When he looked
told her not to worry if the water was not enough, she towards the west, in a flash of lightning there appeared
would go and bring it more. perhaps a castle or a palace.
 ThaI foLk StoRIes
UNgRatEFul MAn
Once upon a time there was a poor young
man who aimlessly travelled from one city to
another. One day he entered a small city and
met a crippled beggar who asked for food
from him. Out of sympathy, he gave the
beggar some food and water that he carried
with him. While preparing to leave, the
beggar seized his hand and said with a dry
parched voice, “Young man! You’re very kind.
Though you’re poor, you still give me some
food. To reciprocate your generosity, I will
give you one magic spell. Learn it by heart,
some day it’ll be useful to you.”
KhoB kHun!
/ThaNk YoU!/