powers. Also Davis ( 1993 :35) argues that Thai religion has three components or
subsystems, comprising Therevada Buddhism, Brahmanism, and animism which
mutually support each other without conflict. He sets these out in Table4.1.
4.5 The Amoral Power...and Moral Kindness.................
The institutionalized way of living of the Thai is set in this continuum with, on the
one hand, the moral order and, on the other hand, the amoral power. Relations in the
phra-khundimension, inside of the hierarchy of the inner-group, are based mainly
on mutual trust and informal dependency. Relations in thephra-dejdimension,
inside of the hierarchy of the power-based outside world, are characterized by
mutual distrust and formality. Because the Thai view of the world lacks a center in
which the opposites between power and morality can be overcome, they have to
take notice of both in everyday life and have to act according to the situation in
which theyfind themselves.
This does not mean to say that relations of which both dimensions conduce do
not exist. In the mass media, the symbol of the“good and rightful”leader, father,
village elder, manager, minister, or general, who manages to combine kindness and
power inside one person, often appears. However, the outcome of this kind of story
is very often rather negative. An explanation for these failures is given neither in the
media products nor in reality. In view of the fact that Thai worldview is mainly
controlled by supernatural powers, Thais do not have a need to look for“rational”
explanations. They accept the world as it is and adopt a rather fatalistic attitude
toward social change. In given circumstances, they try to make the best of it for
themselves and their immediate relatives and friends. For instance, in the novel
“The Judgement”by Kobjitti ( 1983 ), which has also been turned into a widely
popularfilm, the moral advice underlying the story can be summarized as follows:
This is your karma. This is what I spoke with you about. The world outside is in a state of
turmoil. At that time you weren’t prepared to believe me...Who do you want me to tell? If
what you’ve told me is not true, then—I don’t want to get a reputation as a monk who lies.
But if it is true, how will I force them to believe me when they’ve already decided that they
don’t want to believe you? Just try to do good every time you’re in their presence. You’ll
feel better
(Kobjitti 1983 :38–39).4.6 Interpersonal Communication: Mai Pen Rai.................
Some people explain the friendly, modest, and conflict-avoiding way in which the
Thai behave in public life as being in accordance with the Buddhist principle of the
middle way. To me, however, it seems as if an explanation based on the Thai
56 4 A Village in the Jungle: Culture and Communication in Thailand