Two Virtuous Kings: Prajadhipok and Bhumibol
An Exhibition at the King Prajadhipok Museum
July 2 - September 30, 2006
This exhibition, 'Two Virtuous Kings: Prajadhipok and Bhumibol’, is organised by the King Prajadhipok Museum as part of the Sixtieth Anniversary Celebrations of H.M. King Bhumibol Adulyadej's Accession to the Throne. Its distinctiveness lies in the focus on family and personal relationships between His Majesty King Prajadhipok (Rama VII) and His Majesty the present King (Rama X) as well as the similarities in their biographies and dispositions. Their unfailing adherence to the Ten Kingly Virtues or 'Dhosapit-Raja-Dharma', one of the traditional set of moral codes of conduct for Siamese rulers, throughout their reigns account for the Exhibition's main title, 'Two Virtuous Kings'. An English language synopsis is provided in the handbook and as cards for visitors' use while viewing.
The exhibition opens on Sunday, July 2, 2006 at 1.00 p.m. and is on view until Saturday, September 30, 2006 during the Museum's opening hours, 9.00 a.m. to 4.00 p.m. everyday expect Mondays. M.C. Pusan Svasti, a half-brother of H.M. Queen Rambhai Barni of the Seventh Reign will grace the opening ceremony which will be followed by a jazz performance of H.M King Prajadhipok's and H.M. King Bhumibol's musical compositions by the famous Taewan Sapsaenyakorn and his band. Ajarn Santhat Tantanand, a musician in H.M. the present king's private band 'Or.Sor', and others will provide appropriate commentaries.
Other activities during the exhibition run are a showing of royal films of Kings Rama VII and Rama IX with commentaries on Saturday, August 19 and a talk on Their Majesties' dispositions as teachers by Dr. Pornthip Deesomchoke of Sukhothai Thammathirat Open University on Saturday, September 16, both at 1.00 p.m. All programmes are in Thai. It is planned that the films of the both reigns will also be screened intermittently at the mock Sala Chalerm Krung audio-visual room from July 2 to September 30.
The Exhibition comprises 7 sections:
1) Blood and Personal Relationships
2) As Constitutional Monarchs
3) Adapting Ancient Royal Traditions to Modern Times
4) Royal Virtues in Their Religious Activities
5) As Teachers of the Land
6) From 'Balanced Budget' to 'Sufficiency Economy'
7) Sustainable Development and Strength of the Land
1. Blood and Personal Relationships
H.M. King Bhumibol Adulyadej is a nephew of H.M. King Prajadhipok by his half-brother H.R.H. Prince Mahidol, the Prince of Songkla, with whom the late King had always been close since their younger days in Siam and in Europe where they went for their further education and training. They remained close throughout and when H.R.H Prince Mahidol was terminally ill and passed away in 1929, H.M. King Prajadhipok penned a letter from Java where he was on a state visit to some of his nieces, reminescing of their intimacy and expressing deep sorrow.
His present Majesty's name 'Bhumibol' meaning 'Strength of the Land’ was given to him by H.M. King Prajadhipok soon after his birth in the USA on December 5, 1927. After his father's cremation, the then young prince was granted an audience with H.M. King Prajadhipok who poured lustral water and anointed him on the forehead as well as gave him a locket bearing his royal initials. Later, on his return from the USA in 1931, the king brought the prince a toy road-roller of which he was so fond as to take it to Switzerland with him. When the King went on a visit to Europe in 1934, the young prince, together with his mother, his elder sister and his elder brother, was granted an audience at a hotel in Paris.
Although H.M. King Prajadhipok abdicated on March 2, 1935 without naming an heir to the throne, he did privately wish that H.R.H. Prince Mahidol's son would succeed him. In the event, H.R.H. Prince Ananda Mahidol, the prince's eldest of two sons, did become King Rama VIII in accordance with the law of succession and by parliamentary approval. When the twenty year old and yet uncrowned King Ananda met with a sudden death on June 9, 1946, his younger brother, the eighteen year old H.R.H Prince Bhumibol Adulyadej succeeded him as King Rama IX and has reigned to this day.
2. As Constitutional Monarchs
H.M. King Prajadhipok (1925-1935) was the country's last Absolute Monarch and also its first Constitutional Monarch which he became after a coup in 1932. However it must be emphasized that immediately upon becoming king, he sought to institute measures to curb the Absolute Monarch's use of arbitrary powers and to put in train changes towards constitutional monarchy. These include the appointments of experienced princes as royal advisors and of a council to learn by experience the methods of parliamentary deliberation. He also commissioned a thorough study of the municipal form of government, which produced a draft Municipal Bill that was almost ready when the coup was staged, and two constitution-like documents for consideration. The second of these in early 1932 set out a structure of executive-legislative relations and outlined procedures for the election of members and outlined procedures for the election of members of the House of Representatives. However, the drafters and the majority of the princely advisors thought the time was not ripe for its promulgation because the people were as yet not sufficiently politically astute. Though the king preferred otherwise, he respected the majority opinion and postponed the promulgation while emphasizing the necessity and urgency of public education for democracy.
On June 24, 1932, a group of military others and civilian officials staged a coup to effect the change to constitutional monarchy. The king, concerned to avoid bloodshed and already predisposed in the same direction, agreed to become the first Constitutional Monarch. Subsequently, armed conflict ensued. The King strained to maintain political neutrality. When conflicts of opinion between him and the government prolonged, he decided to abdicate on March 2, 1935. A part of his abdication statement read:
"Now I see that my desire that the people have a real voice in the policies of the country has not been fulfilled and as I feel that there is no longer any way for me to assist and protect the people, I therefore desire to abdicate…"
By removing himself from the throne, H.M. King Prajadhipok not only underlined the principles of the rule of law and democracy but also made it possible for the Monarchy to survive the politically turbulent situation.
H.M. King Bhumibol Adulyadej, a nephew of the late King, became a constitutional King after his as yet uncrowned 20 year-old brother, H.M. King Ananda Mahidol, met a sudden death on June 9, 1946. He himself was 18 years old at the time. Until his coronation in 1950, Thailand had been without a crowned resident monarch for some 15 years since H.M. King Prajadhipok’s abdication. The onus was thus on His present Majesty to revitalise the status of the Monarchy and to fashion for it anew a role appropriate to the constitutional order.
Virtuous and Constitutional King
Though bound by constitutional constraints, His Majesty none the less pronounced the Oath of Accession to “reign with righteousness for the benefit and happiness of all the people of Siam”, thus stating his royal intention to be a “Dharma Raja” or “Virtuous King” who would not act arbitrarily but within moral bounds, nor to seek personal benefits but to do all for the benefit of his people. The traditional idea actually dovetails nicely with that of the rule of law in a modern constitutional order. On this, His Majesty was to expound in 1978 and 1979 to the effect that though laws applied to all equally, they were mere instruments of justice rather than justice itself. Delivering justice required more than laws; a sense of morality and ethics and the recognition of the realities of the situation were also imperative.
Faced with a feeble constitutional order in the reign’s early years and with a government largely unappreciative of a constitutional monarch’s right to be consulted, to encourage and to warn, His Majesty none the less persevered in the performance of his duty for the people’s benefit. He personally initiated many healthcare, educational and disaster relief programmes and also began pilot studies on rural development. When the opportunity arose, he made arduous trips to the outlying regions to visit his people and to find ways of alleviating their hardships. Thus endearing himself to his people, the Monarchy became a reality in the hearts and minds of the Thai.
Developing influence
In 1957, Field Marchal Sarit Thanarat seized power and consolidated his ‘revolutionary’ regime. In reality a dictatorship devoid of any claim to legitimacy except for the reference to the paternalism of past kings and a commitment to national development, the regime had to rely on the Monarch as the fountain of legitimacy domestically and as the representative of a modern nation internationally, qualities which the regime itself lacked.
In such circumstances, His Majesty was able to demonstrate in his own unique way the contributions a constitutional monarch could make to national development. He personally pioneered and paid for many development projects that reached out to the people in ways that the government bureaucracy failed to do, handing them over to the government to carry on in due course. These thus supplemented, and carved the way for, government programmes rather than conflicted with them. Neither were they beyond criticism. His Majesty is known to have said that, if they were, progress would not come about. In fact, the objective was to help the people to help themselves and become self-sufficient, and as a consequence better able to govern themselves.
His Majesty’s patient and persevering pursuit of a step-by-step and evolutionary approach to the acting out of his role without incurring conflicts with the government in power eventuated in his having boundless royal influence in place of the powers Absolute Monarchs of times past had at their disposal.
Influence at times of crisis
His Majesty has sparingly, carefully and timelily used the influence so built up to bring about resolutions to national political crises in the last 30 years of greater political consciousness about the meanings of constitutionalism and democracy among the general public.
October 1973
When in 1973, as students rallied to demand constitutional rule from the then military regime, His Majesty advised the government to avoid violence and the students to use their heads instead of their feet. Violence none the less broke out as soldiers fired on the demonstrators. Bloodshed ensued and the Prime Minister resigned. His Majesty timelily went on television to announce the royal appointment of a civilian prime minister, duly countersigned, thereby bringing instant peace. Later, his influence was crucial in the appointment of a new Legislative Assembly from a broad section of the public to scrutinize a newly drafted constitution along democratic lines. Yet when that document gave him the right to appoint senators nominated by the Privy Council, his advisors, His Majesty expressed his unease and the constitution was amended accordingly. In sum, having used his influence to resolve a national crisis, he sought to remain above politics as befitting a constitutional monarch.
May 1992
In 1991, there was a coup against an elected government. Later a new constitution was drafted which allowed the appointment of a non-elected prime minister. This made it possible for the newly elected House of Representatives to install General Suchunda Kraprayoon, a coup leader, as Prime Minister. Public dissatisfaction ensued. Many felt that it signaled a return to military dominance. Some petitioned the King to dissolve parliament. On this, His Majesty has recounted, demonstrating well how careful he was to act within constitutional constraints:
“I consulted all the 11 political parties in parliament. Of these, 10 said that parliament should not be dissolved. Only one said it should be. So… the course of action was not taken.”
Later, a massive rally was held to demand Suchinda’s resignation and when General Chamlong Srimuang, a prominent leader of the rally, and others were arrested and soldiers moved in to quell the demonstrators, bloodshed ensued without signs of ending. In the near civil war situation, the people looked again to the Monarch, even though they considered themselves part of civil society for democracy.
On the forth day, the 20th of May 1992, His Majesty again timelily exerted his influence to resolve the national crisis. He gave Suchinda and Chamlong an audience and brought them to their senses by saying that the crisis had developed from a political one into a national one, affecting the people’s security and morale and the survival of the nation. Therefore he beseeched the two to put their heads together, rather than confront each other, for the country’s sake.
Subsequently, Suchinda resigned and peace and normalcy returned. The Speaker of the House of Representatives had the sense to nominate a non-politician, Anand Panyarachun, as Prime Minister. When the constitution had been amended to ensure that only a MP could become prime minister, parliament was dissolved and new General Elections held. A process of redemocratisation was thus begun.
The current crisis in 2006
Alas, even if the May 1992 events had mobilized many sections of the general public to push for democratic reforms and the drafting anew of a constitution with public opinions widely sought in the process such that it was promulgated in 1997, the Thai constitutional order has not escaped the lack of confidence in corrupt politicians who use both state power and the power of money for their own benefits.
In 2006, the Thai constitutional order is facing yet another crisis. Arising out of dissatisfaction in some sections of the public with Prime Minister Thaksin Shinawatra, of the party with a massive majority in the House, for his lack of ethics in having conflicts of interest and in using state power for personal benefits, a series of large peaceful rallies and marches were held to demand his resignation. Again, petitions were made to His Majesty beseeching him to deliver a ‘royally-appointed’ prime minister.
Thaksin decided not to resign but instead dissolved the House and called for new elections on only 37 days of dissolution. The former opposition parties boycotted them in protest, making it virtually impossible for there to be a full House arising from them. There was also a lack of confidence as to whether the Election Commision would conduct free and fair elections. All this compounded into a crisis of immobilsm of the constitutional process.
Once again, His Majesty the King has had to use his inordinate wisdom in finding and showing the way to resolve the crisis within constitutional bounds. In the end, he timelily seized the occasion on April 25, 2006 when the Presidents of the Administrative Court and of the Supreme Court were routinely in audience to express his distress that people had been petitioning him for a “royally-appointed prime minister, something which is not democratic.” If he were to appoint one, he would be acting beyond his constitutional duty. He thus offered his opinion that “if there were not enough people elected, the democratic system would stall” and that “one party, one candidate (running in some constituencies) is not possible in a democracy.” He then beseeched the two Court Presidents to consult with the President of the Constitutional Court, as together they were the Judiciary, to find ways of resolving the immobility, “without contravening the provisions of the constitution, such that the country could overcome the obstacles and make progress.”
His Majesty thus exercised his right to remind the Judiciary that as the third branch of government, it had governmental duties to perform, actually “with broad jurisdictions”, to advise it in the performance of them and also to encourage it to “fight for goodness, fight for justice in the land.”
With such ideas as guiding lights, the three Courts diligently and assuredly began their quest for non-conflicting measures to deal with the immobilsm.
In sum, H.M. King Bhumibol Adulyadej has throughout the 60 years of his reign dedicated himself to the performance of his duties as a constitutional monarch in such a way as to have made the Monarchy into “the invariable constant above the inconstancies of politics” so as to sustain the democratization process. We Thais should trouble His benevolent Majesty less by learning how to really govern ourselves.
3.Adapting Ancient Royal Traditions to Modern Times
This section comprises 5 sub-sections, namely :
1. Celebrating the Capital City of Bangkok
During the 150th Anniversary Celebrations of the Founding of Bangkok in 1932, H.M. King Prajadhipok followed his father H.M. King Chulalongkorn's example in renovating the Temple of the Emerald Buddha and the Grand Palace. He adapted tradition to modern times by having a statue of H.M. King Buddha Yod Fa (Rama I) incorporated in the design of the first road bridge across the Chao Phraya River. He explained in his opening address that this was symbolic of how King Rama I had ensured the country's independence and by establishing Bangkok laid the foundations for progress.
On the Bicentennial Anniversary in 1982, H.M. King Bhumibol appointed H.R.H. Princess Maha Chakri Sirindhorn to oversee the renovations of theTemple and the Palace which were again celebrated.
2. The Sculpting of the Reign's Statue of the Buddha
According to tradition, once crowned the King would have sculpted the Reign's Statue of the Buddha for use at royal ceremonies. The Phra Chaiwat Buddha statues assume the same posture but vary in characteristics according to each king's preferences. Shown are those for King Rama VII and Rama IX. Rama VII's has the royal emblem of three arrows representing the second part of the royal name at birth at the base. The one for the present king, consecrated on October 29-31, 1963 on the occasion of His Majesty's 36th Birthday Anniversary, has an inscription in Pali, saying:
"Determination, perseverance, patience and strength will surely bring
success.
The one who succeeds is the pandit who, having won, has earned
happiness"
This moral philosophy pervades all His Majesty's undertakings. He is reported to have said when he won a sailing cup, "To win is to overcome oneself"
3. The Royal Ploughing Ceremony
This actually involves two ceremonies, one to consecrate the crops and
another to plough the land and sow the rice. They were performed in the Seventh Reign up to 1932 when the ploughing part was discontinued until revived in the present reign in 1960. On that occasion, H.M. the King said to members of agricultural cooperatives:
"The ploughing ceremony just seen seems to some to be a useless exercise, dressing up as angels to plough and sow seeds in the middle of Sanam Luang. However, please consider that city people do not know how exhausting it is to grow rice. So, we have to put on a show to make them appreciate…"
Since then, His Majesty has given out rice seeds grown in experimental fields at his residence, Chitralada Palace, to farmers present at the ceremony for good luck and also prizes for the best agricultural products.
4. Royal Ceremony to Celebrate Royal Offsprings
Another ancient ceremony is to celebrate newborn sons and daughters of
the king, three days after birth privately and one month after birth more in public.
H.M. King Prajadhipok organised such a ceremony for the deceased King Vajiravudh's daughter, H.R.H. Princess Bhejaratana Rajasuda when she was 5 days old privately and when she was a month old. The ceremony is not entirely dissimilar to baptism in Christianity for it involves the baby in a bath and his/her anointment.
In the present reign, the ceremonies were carried out for all the king's children except for eldest, H.R.H. Princess Ubolratana Rajakanya, who was born in Switzerland and was given a slightly different ceremony after Their Majesties' return to Thailand. Furthermore, His Majesty has graciously presided at such ceremonies for his grandchildren born of H.R.H. Crown Prince Vajiralongkorn and of H.R.H. Princess Chulabhorn Valailaksana.
5. Royal Ceremony to Celebrate White Elephants
'White Elephants', with variously rare skin and bristle colour, are
considered as belonging to the Monarch and as auspicious for the country. Therefore, when one is caught and presented to the king, a ceremony to celebrate is held according to tradition.
H.M. King Prajadhipok had one white elephant born in captivity at a teak plantation of the Borneo Company in Chiangmai. A ceremony was thus held in Chiangmai in the King's presence first and as he traveled to Bangkok similar ceremonies were held along the route. A Royal Ceremony was held in Bangkok on November 16, 1927.
The ceremony importantly involved the King in pouring lustral water over the elephant's head and back and his giving him three sticks of sugar cane. The elephant was also royally bestowed the name and title of 'Phra Sawet Gajadejana Dilok'
In the present reign, as many as 12 white elephants have been through such ceremonies. The first was caught in Krabi Province in 1956 and presented to His Majesty on February 10, 1958. The ceremony was held on November 11, 1959. The elephant was royally bestowed the name and title of 'Phra Sawet Adulyadej Pahon'. The number of white elephants a king has is said to reflect the extent of his power and influence.
Once H.R.H. Princess Maha Chakri Sirindhorn recounted the occasion when one such elephant was presented. Coming from Yala, the name and title royally bestowed on the elephant was 'Phra Sawet Surakachatarn'. He was the first white elephant to be raised in the palace. The first Phra Sawet was first raised at the Dusit zoo and was only later moved to Chitralada Palace. The Princess recounted that the journey of a short distance took several hours for he pulled up many trees. Now that His Majesty spends much of his time at Klai Kang Wol seaside palace in Hua Hin, he has the first Phra Sawet moved there.
4. Royal Virtues in Their Religious Activities
An Exhibition at the King Prajadhipok Museum
July 2 - September 30, 2006
This exhibition, 'Two Virtuous Kings: Prajadhipok and Bhumibol’, is organised by the King Prajadhipok Museum as part of the Sixtieth Anniversary Celebrations of H.M. King Bhumibol Adulyadej's Accession to the Throne. Its distinctiveness lies in the focus on family and personal relationships between His Majesty King Prajadhipok (Rama VII) and His Majesty the present King (Rama X) as well as the similarities in their biographies and dispositions. Their unfailing adherence to the Ten Kingly Virtues or 'Dhosapit-Raja-Dharma', one of the traditional set of moral codes of conduct for Siamese rulers, throughout their reigns account for the Exhibition's main title, 'Two Virtuous Kings'. An English language synopsis is provided in the handbook and as cards for visitors' use while viewing.
The exhibition opens on Sunday, July 2, 2006 at 1.00 p.m. and is on view until Saturday, September 30, 2006 during the Museum's opening hours, 9.00 a.m. to 4.00 p.m. everyday expect Mondays. M.C. Pusan Svasti, a half-brother of H.M. Queen Rambhai Barni of the Seventh Reign will grace the opening ceremony which will be followed by a jazz performance of H.M King Prajadhipok's and H.M. King Bhumibol's musical compositions by the famous Taewan Sapsaenyakorn and his band. Ajarn Santhat Tantanand, a musician in H.M. the present king's private band 'Or.Sor', and others will provide appropriate commentaries.
Other activities during the exhibition run are a showing of royal films of Kings Rama VII and Rama IX with commentaries on Saturday, August 19 and a talk on Their Majesties' dispositions as teachers by Dr. Pornthip Deesomchoke of Sukhothai Thammathirat Open University on Saturday, September 16, both at 1.00 p.m. All programmes are in Thai. It is planned that the films of the both reigns will also be screened intermittently at the mock Sala Chalerm Krung audio-visual room from July 2 to September 30.
The Exhibition comprises 7 sections:
1) Blood and Personal Relationships
2) As Constitutional Monarchs
3) Adapting Ancient Royal Traditions to Modern Times
4) Royal Virtues in Their Religious Activities
5) As Teachers of the Land
6) From 'Balanced Budget' to 'Sufficiency Economy'
7) Sustainable Development and Strength of the Land
1. Blood and Personal Relationships
H.M. King Bhumibol Adulyadej is a nephew of H.M. King Prajadhipok by his half-brother H.R.H. Prince Mahidol, the Prince of Songkla, with whom the late King had always been close since their younger days in Siam and in Europe where they went for their further education and training. They remained close throughout and when H.R.H Prince Mahidol was terminally ill and passed away in 1929, H.M. King Prajadhipok penned a letter from Java where he was on a state visit to some of his nieces, reminescing of their intimacy and expressing deep sorrow.
His present Majesty's name 'Bhumibol' meaning 'Strength of the Land’ was given to him by H.M. King Prajadhipok soon after his birth in the USA on December 5, 1927. After his father's cremation, the then young prince was granted an audience with H.M. King Prajadhipok who poured lustral water and anointed him on the forehead as well as gave him a locket bearing his royal initials. Later, on his return from the USA in 1931, the king brought the prince a toy road-roller of which he was so fond as to take it to Switzerland with him. When the King went on a visit to Europe in 1934, the young prince, together with his mother, his elder sister and his elder brother, was granted an audience at a hotel in Paris.
Although H.M. King Prajadhipok abdicated on March 2, 1935 without naming an heir to the throne, he did privately wish that H.R.H. Prince Mahidol's son would succeed him. In the event, H.R.H. Prince Ananda Mahidol, the prince's eldest of two sons, did become King Rama VIII in accordance with the law of succession and by parliamentary approval. When the twenty year old and yet uncrowned King Ananda met with a sudden death on June 9, 1946, his younger brother, the eighteen year old H.R.H Prince Bhumibol Adulyadej succeeded him as King Rama IX and has reigned to this day.
2. As Constitutional Monarchs
H.M. King Prajadhipok (1925-1935) was the country's last Absolute Monarch and also its first Constitutional Monarch which he became after a coup in 1932. However it must be emphasized that immediately upon becoming king, he sought to institute measures to curb the Absolute Monarch's use of arbitrary powers and to put in train changes towards constitutional monarchy. These include the appointments of experienced princes as royal advisors and of a council to learn by experience the methods of parliamentary deliberation. He also commissioned a thorough study of the municipal form of government, which produced a draft Municipal Bill that was almost ready when the coup was staged, and two constitution-like documents for consideration. The second of these in early 1932 set out a structure of executive-legislative relations and outlined procedures for the election of members and outlined procedures for the election of members of the House of Representatives. However, the drafters and the majority of the princely advisors thought the time was not ripe for its promulgation because the people were as yet not sufficiently politically astute. Though the king preferred otherwise, he respected the majority opinion and postponed the promulgation while emphasizing the necessity and urgency of public education for democracy.
On June 24, 1932, a group of military others and civilian officials staged a coup to effect the change to constitutional monarchy. The king, concerned to avoid bloodshed and already predisposed in the same direction, agreed to become the first Constitutional Monarch. Subsequently, armed conflict ensued. The King strained to maintain political neutrality. When conflicts of opinion between him and the government prolonged, he decided to abdicate on March 2, 1935. A part of his abdication statement read:
"Now I see that my desire that the people have a real voice in the policies of the country has not been fulfilled and as I feel that there is no longer any way for me to assist and protect the people, I therefore desire to abdicate…"
By removing himself from the throne, H.M. King Prajadhipok not only underlined the principles of the rule of law and democracy but also made it possible for the Monarchy to survive the politically turbulent situation.
H.M. King Bhumibol Adulyadej, a nephew of the late King, became a constitutional King after his as yet uncrowned 20 year-old brother, H.M. King Ananda Mahidol, met a sudden death on June 9, 1946. He himself was 18 years old at the time. Until his coronation in 1950, Thailand had been without a crowned resident monarch for some 15 years since H.M. King Prajadhipok’s abdication. The onus was thus on His present Majesty to revitalise the status of the Monarchy and to fashion for it anew a role appropriate to the constitutional order.
Virtuous and Constitutional King
Though bound by constitutional constraints, His Majesty none the less pronounced the Oath of Accession to “reign with righteousness for the benefit and happiness of all the people of Siam”, thus stating his royal intention to be a “Dharma Raja” or “Virtuous King” who would not act arbitrarily but within moral bounds, nor to seek personal benefits but to do all for the benefit of his people. The traditional idea actually dovetails nicely with that of the rule of law in a modern constitutional order. On this, His Majesty was to expound in 1978 and 1979 to the effect that though laws applied to all equally, they were mere instruments of justice rather than justice itself. Delivering justice required more than laws; a sense of morality and ethics and the recognition of the realities of the situation were also imperative.
Faced with a feeble constitutional order in the reign’s early years and with a government largely unappreciative of a constitutional monarch’s right to be consulted, to encourage and to warn, His Majesty none the less persevered in the performance of his duty for the people’s benefit. He personally initiated many healthcare, educational and disaster relief programmes and also began pilot studies on rural development. When the opportunity arose, he made arduous trips to the outlying regions to visit his people and to find ways of alleviating their hardships. Thus endearing himself to his people, the Monarchy became a reality in the hearts and minds of the Thai.
Developing influence
In 1957, Field Marchal Sarit Thanarat seized power and consolidated his ‘revolutionary’ regime. In reality a dictatorship devoid of any claim to legitimacy except for the reference to the paternalism of past kings and a commitment to national development, the regime had to rely on the Monarch as the fountain of legitimacy domestically and as the representative of a modern nation internationally, qualities which the regime itself lacked.
In such circumstances, His Majesty was able to demonstrate in his own unique way the contributions a constitutional monarch could make to national development. He personally pioneered and paid for many development projects that reached out to the people in ways that the government bureaucracy failed to do, handing them over to the government to carry on in due course. These thus supplemented, and carved the way for, government programmes rather than conflicted with them. Neither were they beyond criticism. His Majesty is known to have said that, if they were, progress would not come about. In fact, the objective was to help the people to help themselves and become self-sufficient, and as a consequence better able to govern themselves.
His Majesty’s patient and persevering pursuit of a step-by-step and evolutionary approach to the acting out of his role without incurring conflicts with the government in power eventuated in his having boundless royal influence in place of the powers Absolute Monarchs of times past had at their disposal.
Influence at times of crisis
His Majesty has sparingly, carefully and timelily used the influence so built up to bring about resolutions to national political crises in the last 30 years of greater political consciousness about the meanings of constitutionalism and democracy among the general public.
October 1973
When in 1973, as students rallied to demand constitutional rule from the then military regime, His Majesty advised the government to avoid violence and the students to use their heads instead of their feet. Violence none the less broke out as soldiers fired on the demonstrators. Bloodshed ensued and the Prime Minister resigned. His Majesty timelily went on television to announce the royal appointment of a civilian prime minister, duly countersigned, thereby bringing instant peace. Later, his influence was crucial in the appointment of a new Legislative Assembly from a broad section of the public to scrutinize a newly drafted constitution along democratic lines. Yet when that document gave him the right to appoint senators nominated by the Privy Council, his advisors, His Majesty expressed his unease and the constitution was amended accordingly. In sum, having used his influence to resolve a national crisis, he sought to remain above politics as befitting a constitutional monarch.
May 1992
In 1991, there was a coup against an elected government. Later a new constitution was drafted which allowed the appointment of a non-elected prime minister. This made it possible for the newly elected House of Representatives to install General Suchunda Kraprayoon, a coup leader, as Prime Minister. Public dissatisfaction ensued. Many felt that it signaled a return to military dominance. Some petitioned the King to dissolve parliament. On this, His Majesty has recounted, demonstrating well how careful he was to act within constitutional constraints:
“I consulted all the 11 political parties in parliament. Of these, 10 said that parliament should not be dissolved. Only one said it should be. So… the course of action was not taken.”
Later, a massive rally was held to demand Suchinda’s resignation and when General Chamlong Srimuang, a prominent leader of the rally, and others were arrested and soldiers moved in to quell the demonstrators, bloodshed ensued without signs of ending. In the near civil war situation, the people looked again to the Monarch, even though they considered themselves part of civil society for democracy.
On the forth day, the 20th of May 1992, His Majesty again timelily exerted his influence to resolve the national crisis. He gave Suchinda and Chamlong an audience and brought them to their senses by saying that the crisis had developed from a political one into a national one, affecting the people’s security and morale and the survival of the nation. Therefore he beseeched the two to put their heads together, rather than confront each other, for the country’s sake.
Subsequently, Suchinda resigned and peace and normalcy returned. The Speaker of the House of Representatives had the sense to nominate a non-politician, Anand Panyarachun, as Prime Minister. When the constitution had been amended to ensure that only a MP could become prime minister, parliament was dissolved and new General Elections held. A process of redemocratisation was thus begun.
The current crisis in 2006
Alas, even if the May 1992 events had mobilized many sections of the general public to push for democratic reforms and the drafting anew of a constitution with public opinions widely sought in the process such that it was promulgated in 1997, the Thai constitutional order has not escaped the lack of confidence in corrupt politicians who use both state power and the power of money for their own benefits.
In 2006, the Thai constitutional order is facing yet another crisis. Arising out of dissatisfaction in some sections of the public with Prime Minister Thaksin Shinawatra, of the party with a massive majority in the House, for his lack of ethics in having conflicts of interest and in using state power for personal benefits, a series of large peaceful rallies and marches were held to demand his resignation. Again, petitions were made to His Majesty beseeching him to deliver a ‘royally-appointed’ prime minister.
Thaksin decided not to resign but instead dissolved the House and called for new elections on only 37 days of dissolution. The former opposition parties boycotted them in protest, making it virtually impossible for there to be a full House arising from them. There was also a lack of confidence as to whether the Election Commision would conduct free and fair elections. All this compounded into a crisis of immobilsm of the constitutional process.
Once again, His Majesty the King has had to use his inordinate wisdom in finding and showing the way to resolve the crisis within constitutional bounds. In the end, he timelily seized the occasion on April 25, 2006 when the Presidents of the Administrative Court and of the Supreme Court were routinely in audience to express his distress that people had been petitioning him for a “royally-appointed prime minister, something which is not democratic.” If he were to appoint one, he would be acting beyond his constitutional duty. He thus offered his opinion that “if there were not enough people elected, the democratic system would stall” and that “one party, one candidate (running in some constituencies) is not possible in a democracy.” He then beseeched the two Court Presidents to consult with the President of the Constitutional Court, as together they were the Judiciary, to find ways of resolving the immobility, “without contravening the provisions of the constitution, such that the country could overcome the obstacles and make progress.”
His Majesty thus exercised his right to remind the Judiciary that as the third branch of government, it had governmental duties to perform, actually “with broad jurisdictions”, to advise it in the performance of them and also to encourage it to “fight for goodness, fight for justice in the land.”
With such ideas as guiding lights, the three Courts diligently and assuredly began their quest for non-conflicting measures to deal with the immobilsm.
In sum, H.M. King Bhumibol Adulyadej has throughout the 60 years of his reign dedicated himself to the performance of his duties as a constitutional monarch in such a way as to have made the Monarchy into “the invariable constant above the inconstancies of politics” so as to sustain the democratization process. We Thais should trouble His benevolent Majesty less by learning how to really govern ourselves.
3.Adapting Ancient Royal Traditions to Modern Times
This section comprises 5 sub-sections, namely :
1. Celebrating the Capital City of Bangkok
During the 150th Anniversary Celebrations of the Founding of Bangkok in 1932, H.M. King Prajadhipok followed his father H.M. King Chulalongkorn's example in renovating the Temple of the Emerald Buddha and the Grand Palace. He adapted tradition to modern times by having a statue of H.M. King Buddha Yod Fa (Rama I) incorporated in the design of the first road bridge across the Chao Phraya River. He explained in his opening address that this was symbolic of how King Rama I had ensured the country's independence and by establishing Bangkok laid the foundations for progress.
On the Bicentennial Anniversary in 1982, H.M. King Bhumibol appointed H.R.H. Princess Maha Chakri Sirindhorn to oversee the renovations of theTemple and the Palace which were again celebrated.
2. The Sculpting of the Reign's Statue of the Buddha
According to tradition, once crowned the King would have sculpted the Reign's Statue of the Buddha for use at royal ceremonies. The Phra Chaiwat Buddha statues assume the same posture but vary in characteristics according to each king's preferences. Shown are those for King Rama VII and Rama IX. Rama VII's has the royal emblem of three arrows representing the second part of the royal name at birth at the base. The one for the present king, consecrated on October 29-31, 1963 on the occasion of His Majesty's 36th Birthday Anniversary, has an inscription in Pali, saying:
"Determination, perseverance, patience and strength will surely bring
success.
The one who succeeds is the pandit who, having won, has earned
happiness"
This moral philosophy pervades all His Majesty's undertakings. He is reported to have said when he won a sailing cup, "To win is to overcome oneself"
3. The Royal Ploughing Ceremony
This actually involves two ceremonies, one to consecrate the crops and
another to plough the land and sow the rice. They were performed in the Seventh Reign up to 1932 when the ploughing part was discontinued until revived in the present reign in 1960. On that occasion, H.M. the King said to members of agricultural cooperatives:
"The ploughing ceremony just seen seems to some to be a useless exercise, dressing up as angels to plough and sow seeds in the middle of Sanam Luang. However, please consider that city people do not know how exhausting it is to grow rice. So, we have to put on a show to make them appreciate…"
Since then, His Majesty has given out rice seeds grown in experimental fields at his residence, Chitralada Palace, to farmers present at the ceremony for good luck and also prizes for the best agricultural products.
4. Royal Ceremony to Celebrate Royal Offsprings
Another ancient ceremony is to celebrate newborn sons and daughters of
the king, three days after birth privately and one month after birth more in public.
H.M. King Prajadhipok organised such a ceremony for the deceased King Vajiravudh's daughter, H.R.H. Princess Bhejaratana Rajasuda when she was 5 days old privately and when she was a month old. The ceremony is not entirely dissimilar to baptism in Christianity for it involves the baby in a bath and his/her anointment.
In the present reign, the ceremonies were carried out for all the king's children except for eldest, H.R.H. Princess Ubolratana Rajakanya, who was born in Switzerland and was given a slightly different ceremony after Their Majesties' return to Thailand. Furthermore, His Majesty has graciously presided at such ceremonies for his grandchildren born of H.R.H. Crown Prince Vajiralongkorn and of H.R.H. Princess Chulabhorn Valailaksana.
5. Royal Ceremony to Celebrate White Elephants
'White Elephants', with variously rare skin and bristle colour, are
considered as belonging to the Monarch and as auspicious for the country. Therefore, when one is caught and presented to the king, a ceremony to celebrate is held according to tradition.
H.M. King Prajadhipok had one white elephant born in captivity at a teak plantation of the Borneo Company in Chiangmai. A ceremony was thus held in Chiangmai in the King's presence first and as he traveled to Bangkok similar ceremonies were held along the route. A Royal Ceremony was held in Bangkok on November 16, 1927.
The ceremony importantly involved the King in pouring lustral water over the elephant's head and back and his giving him three sticks of sugar cane. The elephant was also royally bestowed the name and title of 'Phra Sawet Gajadejana Dilok'
In the present reign, as many as 12 white elephants have been through such ceremonies. The first was caught in Krabi Province in 1956 and presented to His Majesty on February 10, 1958. The ceremony was held on November 11, 1959. The elephant was royally bestowed the name and title of 'Phra Sawet Adulyadej Pahon'. The number of white elephants a king has is said to reflect the extent of his power and influence.
Once H.R.H. Princess Maha Chakri Sirindhorn recounted the occasion when one such elephant was presented. Coming from Yala, the name and title royally bestowed on the elephant was 'Phra Sawet Surakachatarn'. He was the first white elephant to be raised in the palace. The first Phra Sawet was first raised at the Dusit zoo and was only later moved to Chitralada Palace. The Princess recounted that the journey of a short distance took several hours for he pulled up many trees. Now that His Majesty spends much of his time at Klai Kang Wol seaside palace in Hua Hin, he has the first Phra Sawet moved there.
4. Royal Virtues in Their Religious Activities
Spending time in the Buddhist monkhood
At the age of 24 while still Prince, H.M. King Prajadhipok demonstrated his faith in Buddhism by ordaining as a monk according to royal tradition at the Temple of the Emerald Buddha and spent the whole Buddhist Lent of 3 months in residence at Wat Bovornives Vihara. Over the duration, he demonstrated mastery of the Buddhist Teachings or Dharma to the extent that the Supreme Patriarch, H.R.H. Kromphraya Vijarayana Varoros, who performed his ordination wanted him to stay on in the monkhood and in time become one of his successors.
In October 1956, H.M. King Bhumibol wished to become ordained for a time. After gaining the approval of Parliament to appoint H.M. Queen Sirikit as Regent over the duration of his monkhood, he personally announced his intention in public, explaining:
“Having been brought up in Buddhism, our national religion, and personally believing it to be one of the good religions, teaching people to do good as well as logically demonstrating truths in very convincing ways, I have always wished that, should the opportunity arise, I could undergo ordination as a Buddhist monk according to tradition for a period of time…”
Royal Speech, October18, 1956.
Protecting all religions
All Siamese Kings in former times and of the Chakri Dynasty have acted as protectors of all the religions adhered to by the Thai people.
Both H.M. King Prajadhipok and H.M. King Bhumibol have said similar things about the coexistence of religions in the country. H.M. King Prajadhipok said that East can meet West; for example, Thais have always nurtured the Buddhist religion but have also received much Western education. He maintained that being brought up in the Buddhist religion, Thais have lived together in peace. None the less, he was concerned that religion could be taught in inappropriate ways. For instance, while most scouts were Buddhists, some of them were of Christian or Islamic faiths. Therefore, one should not be disrespectful of others’ religions since all of them had the same aim though they used different methods of teaching. It was not necessary to speak ill of other religions.
H.M. King Bhumibol has also stressed the importance of religion but it was up to each in Thailand to choose which to practice, even one without a name. The important thing was to practice one’s religion in a way as to think good and do good for one’s own and the collective benefit without harming others. He has also confirmed that since most Thais were Buddhists who thus practice charity and kindness, they and the country have always been hospitable to missionaries of other religions in the belief that all religions teach people to do good. Thus Christianity, for instance, has been able to take root and grow in Thailand. As for Islam, His Majesty has supported the translation of the Koran into Thai upon realising that its study was hindered by having to know Arabic well.
Royally sponsering ordinations
Sponsoring ordinations became a royal tradition since the founding of the Chakri dynasty, beginning with the kings sponsoring the ordination of princes and later extending their largess to include other members of the royal family, courtiers and government officials. Those to be ordained would first go through a Brahmin ceremony in the Grand Palace in which the king would pour lustral water over and anoint their foreheads. This would be followed by the Buddhist ordination ceremony at the Temple of the Emerald Buddha. The tradition is carried on during the present reign with regulations being formalized as to who could seek royally-sponsored ordinations.
Making merit on Visakha Puja Day
On Visakha Puja Day or Wesak, the annual celebration of the Birth, Enlightenment and Death of the Buddha which fall on the same day, the Full Moon in May or June, it has been tradition at least from the Reign of Rama II for there to be a royal merit-making ceremony.
In the Seventh Reign, H.M. King Prajadhipok made some adaptations of the tradition to suit modern times. He also initiated what became a new custom. He had the Royal Academy hold competitions to encourage the writing of books on aspects of the Buddhist Teachings suitable for children of about 10 years old. The King penned the prefaces himself. He also held parties for children under his care on the day so as to make it like Christmas Day. The books were given out as presents.
H.M. King Bhumibol has maintained the Visakha Puja tradition and also the custom of holding the book competitions.
Publishing the Tripitaka
In the Fifth Reign, H.M. King Chulalongkorn ordered the publication of the Tripitaka Buddhist Canon in the Thai language. These were checked by knowledgeable monks. Thirty-five volumes were published during the reign. The forty-two volume was completed during H.M. King Prajadhipok’s Reign and given the name of the Siam Rath Tripitaka. Copies were distributed throughout the kingdom and also to universities and national libraries abroad.
On the occasion of His present Majesty’s 36th (Third Cycle) Birthday Anniversary, His Majesty graciously and personally gave royal support to the founding of the Bhumibalo Bhikkhu Foundation with the aim of translating into Thai Buddhist Teachings that appear in Khmer and local inscriptions and publishing the edited versions for further and better study of Buddhism.
5. As Teachers of the Land
Being well disposed to teaching is a characteristic shared by H.M. King Prajadhipok and H.M. King Bhumibol, arising surely from their own eagerness to learn. As kings, both have put much effort into encouraging and opening up opportunities for people to seek knowledge both through the formal education system and by engaging in lifelong learning.
H.M. King Prajadhipok was very fond of reading. He read all kinds of books both to seek knowledge across the many disciplines and for recreation. Yet, he realized that knowledge cannot be acquired through reading alone. To deal with some problems, one needed knowledge from experimenting and from hands-on activities. One of his own was making movies. The radio and wireless transmission that become available during his reign also captured his interest.
He taught himself the techniques of photography and film making by reading books, consulting the more expert and experimenting. He directed and produced documentary and entertainment movies. His documentaries served as valuable records of royal ceremonies and royal visits to various parts of the country and abroad. The ones he made for entertainment had the very important additional value of enabling him to teach the many children he had under his close care without them knowing that they were being taught. One such was ‘The Magic Ring’, a movie made on the spur of the moment on a small island he passed on one of his trips. He made up the story line and directed and shot the film himself. The children acted and took in nature when they were left stranded on the island by their stepfather. By acting, they were drawn to appreciate the value of endurance, discipline and unity, kindness and the danger of relying on magic.
One of the more formal roles the late King took seriously was visiting schools. There, he would make impromptu speeches to the students. The value of sport was one of the recurring themes. He told them that playing games not only made them physically fit but also courageous. Playing team sports, such as football, a game that was at the time difficult to encourage in Siam, nurtured good qualities namely, teamwork and selflessness as well as abidance by the rules that was necessary in a democracy.
H.M. King Bhumibol Adulyadej, like his royal uncle, is well versed in many disciplines. He practises what he preaches, namely that knowledge has to be of practical benefit and can be made so when one grasps the essence of it and develops and adapts it to real situations. He himself acquires knowledge through observing, experimenting, asking villagers living in the localities as well as consulting experts so as to come up with practical economical and appropriate ways to implement development projects across the country.
In a speech to teachers, His Majesty said: “Teachers must train themselves to be well versed, accurate and expert in both the subject matter and teaching methods such that what they teach is clear, correct and complete…”
(Royal Speech, 17 June 1981)
His Majesty has in himself another quality of good teachers. He is broad- minded and listens to others’ opinions, even those of lowly villagers with whom he converses in easily understandable language. He is therefore honoured by universities as a ‘communicative innovator’, bringing about change through developing theories and methods in the Thai context and reaching out to impart practical knowledge to all levels of Thai society. His method of teaching is to gather all stakeholders together to discuss problems to be solved. He emphasizes hands-on experience as did H.M. King Prajadhipok but has taken it much further in his work for the people.
As for books and educational aids, His Majesty has also extolled the virtues of books in at least one speech.
“Books are accumulations of knowledge and all that we humans have created, done and thought up from the old days. They are therefore important as knowledge banks, as savings banks, for human progress…”
(Royal speech, 25 November 1971)
He has thus initiated and personally supported the Thai Encyclopedia for Youths Project since 1970 and the setting up of small libraries in remote villages. More recently, he established an educational television station in the grounds of his seaside residence in Hua Hin that broadcasts lessons across the country. Incidentally, Klai Kang Wol Palace was built by H.M. King Prajadhipok.
As Sukhothai Thammathiraj Open University was being established in 1980, H.M. King Bhumibol called on it not only to teach, or even to use the word ‘teach’, but to advise how to acquire reliable knowledge and how to apply it in an appropriate and really beneficial ways.
These royal characteristics of both Their Majesties so described lead us who have gained valuable benefits from their teachings to laud them as ‘Teachers of the Land’.
6. From ‘Balanced Budget’ to ‘ Sufficiency Economy’
Economic recession: Balanced budget
Immediately upon assuming his royal duties in 1925, H.M. King Prajadhipok had to tackle financial problems that began in the former reign with budget deficits for five consecutive years.
In dealing with the budget deficit problem, the first thing His Majesty did was to order the reduction of expenditures of the Royal Household such that about one million bahts was saved. The money annually provided for His Majesty’s use was also reduced from 9 million to 6 million bahts. These measures were followed the next year by a programme of early retirement of government officials and the amalgamations of various ministries, departments and units of territorial administration.
In the first three years of the reign, greater attention was paid to economic affairs. Care was taken not to borrow abroad and to ensure against budget deficits. As a result of amendments to treaties with the West in the former reign, new excise taxes were collected, yielding twice as much as before. This together with a normal rice crop made possible a budget surplus from 1926 onwards.
However, the situation deteriorated with the advent of the world economic depression in 1929-1932. Siam was also affected, with repercussions right down to rice farmers since rice was the country’s main export mostly to countries of the pound sterling currency area that was reducing purchases as a result of the depression. Siam’s economic difficulties were compounded when in 1931 Great Britain left the gold standard and floated the pound sterling to improve its balances of trade and payments. However, the British financed advisor advised the Royal Siamese Government against following his country in leaving the gold standard with the effect that the baht value in the world currency market went up, with adverse effects on the value of Siam’s exports. A budget deficit of as much as 8.5 million bahts in 1931 was a result such that Siam decided to leave the gold standard in May 1932.
The economic depression affected people all stations, not only did the value of exports fall, impoverishing farmers, land prices also fell, tax collection became difficult and many became indebted and unemployed.
This time, Mr. Hall Patch, the financial advisor, proposed rapid and massive reductions in expenditures and an increase in taxes so as to achieve a balanced budget in 1932. This led to another drastic reduction in the number of government officials. In a speech to military officers on February 1931, H.M. King Prajadhipok was to say with a heavy heart:
“I myself feel as if I was born to make reductions. I made them from the beginning. Now I have to make even more. I don’t know what else to do. It seems to be my bad fortune in always having to do so. Even now I try not to make cuts, but it cannot be avoided..”
On the attempt to deal with the economic depression, His Majesty explained to members of the Royal Family and senior officials on the occasion of Coronation Day on February 25, 1931, straightforwardly:
“The country’s finances this year are in much greater difficulties than last year. This is due to reduced trade across the world. Everywhere in the world is affected…
Siam is unable to avoid the consequences of this decrease in the value of goods… The Siamese government cannot safeguard against this global trend…
Now the Siamese government has arranged the currency system to achieve stability. It has done all that can be done to undergird its currency… However, safeguarding the currency is not sufficient to deal with the difficulties Siam has to face at this juncture. This is because the government’s income is much reduced such that it is not commensurate with expenditures. It is absolutely necessary to revive and improve the general financial standing of the country. The first step towards this is to achieve a balanced budget in the fiscal year of 1931… In achieving this, however much care is taken, some hardships are unavoidable. However, it is a task that has to be carried out for the country, the interest of which is surely more important than the individual’s…”
Sufficiency economics for sufficiency economy
When His present Majesty became king, Thailand was in a bruised condition as a result of the Second World War, both in terms of economic shortages and political uncertainties.
Since then, His Majesty has incessantly applied himself to the in-depth study of ways to ensure a healthy economy, an unproblematic society and sustainable development for his country. His vision is of the necessity to allocate resources such that the relationship between ‘men’ and ‘money’ becomes one between ‘men’ and ‘the system’. It is to emphasize ‘quality’ rather than ‘monetary value’ and to accord importance to ‘worthwhileness’ rather than ‘returns on capital’. Doing so would generate cooperation that would ensure strong and resilient individuals, families, communities and society, all at the same time.
As early as 1974, His Majesty came up with the idea of ‘moderate, sufficient and peaceful’ and began to carry out royally-initiated projects according to the approach.
Thus when the ‘bubble economy’ of barely two decades earlier burst in 1997 and brought dire consequences and untold hardships to all in the realm in ways unknown since his accession to the throne, His Majesty was able to appropriately and timelily bring his people to their senses and to show them the way to survive the ill effects of economic extravagance. On December 4, 1997, he spoke of ‘sufficiency economy’, as follows:
“..If we could return to sufficiency economy, not all the way but maybe a quarter of the way, we would be able to survive. Putting things right will take time and will not be easy. People are usually impatient because of distress; but if we start now, we can put things right..”
The next year, he explained further:
“ In 1974, 24 years ago this year, I said that we should practise sufficiency in our ways of living, avoiding extravagance and luxury. Just enough (is the key). If seemingly extravagant things bring happiness and are affordable, then have it, do it. Sufficiency economy is broader than self- sufficiency. Self- sufficiency means to use only what one can produce without buying from others. It means to depend on oneself.
…If we were moderate in our wants, our greed would be low and we would trespass on others less. If all countries think this way, and this is not economics, that is thinking of wanting things in moderation, not to the extremes, then we could be happy. Sufficiency might mean having much, even having luxurious items, provided that one does not trespass on others. One must maintain moderation according to the situation one finds oneself, in speaking, in doing, in behaving.
…Therefore, sufficiency means moderation and being within reason.”
7) Sustainable Development and Strength of the Land
H.M. King Bhumibol Adulyadej is much lauded as the " Development King" This is because of the constant attention he pays to the development of the people's means of livelihood, namely forests, the soil and water resources, as well as that of the people themselves. he is most distinguished in strategies suited to the geographical, economic, social and cultural environments of different localities and communities, marshalling resources for use in sustainable ways.
Furthermore, His Majesty is expert at development project management, this canreadily be seen in the activities of the six Development Study Centers he has set up in countery'regions. They stand as shining examples of social development projects for the quality of life in rural communities.
In carrying out such projects, His Majesty emphasizes the involvement of the local people in the finding of problem solutions. In other words, he recognises first and foremost the need for human development. As he said in one of his speeches:
"Projests must be able to deal promptly with problems the people are facing and must also have long-term effects. They must be property sequenced, necessary and economical. The beneficiaries, the people,must be able to stand their own feet in the end"
His Majest has graciously given the thai people the folowing advice for their peronal conduct :
-Be moderate in the way of living, adhering to sufficiency economy;
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