211
Views
0
CrossRef citations to date
0
Altmetric
Literature, Linguistics & Criticism

De-othering Thai Ramayana: the sexual construction and objectification of Mandodari in the eighteenth century Ramakien

ORCID Icon
Article: 2355769 | Received 19 Sep 2023, Accepted 10 May 2024, Published online: 20 May 2024

References

  • Aveling, H. (2012). Sita puts out the fire: Some depictions of the testing of Sita’s virtue in Indonesian, Malay, and Thai literature. Kritika Kultura, 18(18), 1–17. https://doi.org/10.13185/KK2012.01802
  • Baker, C., & Phongpaichit, P. (2009). A history of Thailand. Ch1: Before Bangkok (pp. 1–25, 2nd ed.). Cambridge University Press.
  • Bhattacharya, P. (2020, June 19) Five holy virgins, Five sacred myths. Manushi. Retrieved from https://www.manushi.in/five-holy-virgins-five-sacred-myths-a-quest-for-meaning/
  • Bora, D. T., & Nath, D. D. (2014). The figure of Rama in India and Thailand: A comparative study. IOSR Journal of Humanities and Social Science, 19(4), 38–43. https://doi.org/10.9790/0837-19413843
  • Brockington, J., Brockington, M., and Bose, M. (eds.) (2016). The Other Rāmāyaṇa Women: Regional Rejection and Response, May 10. Retrieved from https://www.perlego.com/book/1632421/the-other-ramayana-women-regional-rejection-and-response-pdf (Original work published 2016)
  • Campoli, A. (2015). A ghostly feminine melancholy: Representing decay and experiencing loss in Thai horror films. Plaridel, 12(2), 14–35. https://doi.org/10.52518/2015.12.2-02cmpli
  • Castro-Woodhouse, L. (2020). Woman between two kingdoms. Cornell University Press.
  • Dejpawuttikul, T. (2022). From archenemy of the nation to the intimate other: Prince Damrong Rajanubhab’s Journey through Burma and the colonial ecumene. Journal of Burma Studies, 26(1), 35–67. https://doi.org/10.1353/jbs.2022.0003
  • Eoseewong, N. (1980). Prawattisat Rattanakosin nai Phrarajaphongsawadan Krung Si Ayutthaya [Bangkok history in Ayutthaya chronicles]. Bannakit Printing.
  • Eoseewong, N. (2022). Ramakien [Ramakien]. Retrieved from https://www.matichonweekly.com/column/article_525248
  • Eossewong, N. (2005). Pen & sail: Literature and history in early Bangkok. Silkworm Books.
  • Fuhrmann, A. (2009). Nang Nak—ghost wife: Desire, embodiment, and Buddhist Melancholia in a contemporary Thai ghost film. Discourse, 31(3), 220–247. https://doi.org/10.1353/dis.2009.a402308
  • GermAnn, F. K. (2023). In the footsteps of a demon king: An ethnography of Ramakien’s Totsakan within Bangkok, Thailand [Doctoral dissertation]. University of British Columbia.
  • Goldman, R. P. (1980). Ramah Sahalaksmanah: Psychological and literary aspects of the composite hero of Valmiki’s Ramayana. Journal of Indian Philosophy, 8(2), 149–189. https://doi.org/10.1007/BF00190501
  • Gosling, M. L. (2005). The Ramayana in contemporary Thailand [Doctoral dissertation]. University of Michigan.
  • Goss, F. B. (2017). Literature in gold: The significance of the use of the Rama story on Thai lacquerware cabinets. Rian Thai: International Journal of Thai Studies, 10(2), 1–26.
  • Harrison, R., Sinnott, M., & Fuhrmann, A. (2018). On ghostly desires: Queer sexuality and vernacular Buddhism in contemporary Thai cinema. Journal of Social Issues in Southeast Asia, 33(1), 181–201. https://doi.org/10.1355/sj33-1f
  • Hidajat, R., & Hasyimy, M. A. (2021 Aesthetical transformation on Ramayana stories of Indonesia-Thailand versions. In 5th International Conference on Arts Language and Culture (ICALC 2020) (pp. 177–184). Atlantis Press. https://doi.org/10.2991/assehr.k.210226.063
  • Iamsa-Ard, B., Dejpawuttikul, T., Tantasit, R., & Iemjinda, M. (2024). The course of true loyalists never did run smooth: Critical discourse analysis of the Romance of the Three Kingdoms in Thai school textbooks. Cogent Arts & Humanities, 11(1), 1–12. https://doi.org/10.1080/23311983.2023.2290783
  • Jeennoon, P. (2004). Kan Wikhro Hanu Man Nai Rammakian Chabap Tang Tang [An Analysis of Hanuman in Various Versions of the Ramakien] [Master’s dissertation]. Silpakorn University.
  • Jitraphasa, P. (2017). Nang Mondho nom to khang diao [Mandodari with a one-side breast bigger]. Retrieved from https://www.silpa-mag.com/history/article_7114
  • Jitraphasa, P. (2020). Nang Mondho nom to khang nai [Which side of Mandodari’s breast is bigger]. Retrieved from https://www.silpa-mag.com/culture/article_6262?fbclid=IwAR1RdaIn22elKbsu0B-h2pR3y-U3-qRsGaskTB-SmZzuVyRbgU5TCf_exxU
  • Kempadoo, K. (2000). Gender, race and sex: Exoticism in the caribbean. [s.n.], [S.l.]. http://www.kitlv.nl/documents/library/334583357.pdf
  • King Rama, I. (2014a). Bot Lakhon Rueang Ramakien Lem 1 [The play’s script on Ramakien Vol.1]. Petchkarata.
  • King Rama, I. (2014b). Bot Lakhon Rueang Ramakien Lem 2 [The play’s script on Ramakien Vol.2]. Petchkarata.
  • King Rama, I. (2014c). Bot Lakhon Rueang Ramakien Lem 4 [The play’s script on Ramakien Vol.4]. Petchkarata.
  • Kiriwat, A. (2001). Khōn: masked dance drama of the Thai epic Ramakien [Master s dissertation]. The University of Maine.
  • Kumhaeng, K. (2020). Khanop Lae Kan Sangsan Bot Khon Rueang Ramakien Khong Seree Wangnaitham [Conventions and creativity of Seree Wangnaitham’s Ramakien Khon scripts]. [Master’s dissertation]. Chulalongkorn University.
  • Kumhaeng, K. (2022). Laksana den khong bot lakhon deugdamban rueang Sitthithanoo [Prominent characteristics of bot lakhon deugdamban rueang Sitthithanoo]. Thai Language and Literature, 39(1), 1–40.
  • Loos, T. (2008). A history of sex and the state in Southeast Asia: Class, intimacy and invisibility. Citizenship Studies, 12(1), 27–43. https://doi.org/10.1080/13621020701794133
  • Manomaiphibul, P. (2015). Femmes fatales of Lanka: Uncovering discourses on female identity in Thai soap operas. Humanities and Social Science, 32(2), 1–12.
  • Meyer, E. (1991). I Know Thee not, I Loathe Thy Race": Romantic orientalism in the eye of the other. ELH, 58(3), 657–699. https://doi.org/10.2307/2873460
  • Miettinen, J. O. (2017). Parallel narrative methods: Ramayana in the arts of Southeast Asia. In Reading the Sacred Scriptures (pp. 282–295). Routledge.
  • Misc.today. (2020). Indrajit Dood Nom Nang Mondho [Indrajit was breath fed by Mandodari]. Retrieved from https://www.misc.today/2020/08/blog-post.html
  • Mondry, H. (2009). Fantasy places and fantasy bodies: A Russian Israeli writer in search of her Spanish body. Jewish Culture and History, 11(1-2), 57–70. https://doi.org/10.1080/1462169X.2009.10512115
  • Mongkol, C. (2017). Kansueksa Priapthiap Tualakhon Thot Sa Kan Nai Rammakian Chabap Tang Tang [A Comparative Study of Dasakantha in Various Versions of the Ramakien] [Master’s dissertation]. Silpakorn University.
  • Muniapan, B. A. L. (2007). Transformational leadership style demonstrated by Sri Rama in Valmiki Ramayana. International Journal of Indian Culture and Business Management, 1(1/2), 104–115. https://doi.org/10.1504/IJICBM.2007.014473
  • Noinimit, S. (2012). Study status of the “Ramakien” at present. Journal of International Studies, Prince of Songkla University, 2(2), 1–20.
  • Office of the Royal Society. (2011). Yak lak ma ling pha pai [The giant kidnapped the monkey and took away]. Retrieved from http://legacy.orst.go.th/?knowledges=ยักษ์ลักมาลิงพาไป-ฐ๙-กัน
  • Oueijan, N. (2006). Sexualizing the orient. Essays in Romanticism, 14(1), 7–25. https://doi.org/10.3828/EIR.14.1.1
  • Pallathadka, H., Pallathadka, L. K., Pushparaj, & Devi, T. K. (2022). Role of Ramayana in transformation of the personal and professional life of Indians: An empirical investigation based on age and regions. Integrated Journal for Research in Arts and Humanities 2(6), 116–122. https://doi.org/10.55544/ijrah.2.6.15
  • Poolthupya, S. (2006). The influence of the Ramayana on Thai culture: Kingship, literature, fine arts and performing arts. The Journal of the Royal Institute of Thailand, 39(1), 269–277.
  • Poolthupya, S. (2009). How the Ramakien heritage survives in Thailand. The Journal of the Royal Institute of Thailand, 1, 37–48.
  • Poopongpan, W. (2007). Thai kingship during the Ayutthaya period: a note on its divine aspects concerning Indra. Silpakorn University International Journal, 7, 143–171.
  • Prasannam, N. (2011). Kan khian “khwam pen uen” nai nawaniyai rueang Fakfa Salween khong Luang Vichit Vadakarn [Writing of “otherness” in Luang Vichit Vadakarn’s Fak Fa Salween]. In Proceedings of 49th Kasetsart University Annual Conference: Humanities and Social Sciences. (pp. 106–113). Kasetsart University.
  • Rachmawati, A. (2020). Comparative study between Javanese’s Kakawin Ramayana and Thai’s Ramakien as the derivative of Indian’s greatest Epic Ramayana. Karangan: Jurnal Bidang Kependidikan, Pembelajaran, Dan Pengembangan, 2(02), 76–82.
  • Raroeng, P. (1996). Khwam Samphan Rawang Wannakam Kap Thatsana Sin [The Relationship Between Literary Texts and Visual Arts] [Master’s Dissertation], Chulalongkorn University.
  • Reeder, M. (2017). Royal brother, Ethnic other: Politicizing ethnonyms in the chronicle compositions of early Bangkok. Rian Thai, 10, 65–99.
  • Reeder, M. (2021). The roots of comparative alterity in Siam: Depicting, describing, and defining the peoples of the world, 1830s–1850s. Modern Asian Studies, 55(4), 1065–1111. https://doi.org/10.1017/S0026749X20000207
  • Richman, P. (Ed.) (1991). Many Ramayanas: The diversity of a narrative tradition in South Asia. Univ of California Press.
  • Satrprung, K. (1998). Rajadhiraja Samkok and Saihan: Lokkathat Chonchan Nam Thai [Rajadhiraja Samkok and Saihan: World Views of the Thai Elites]. The Thailand Research Fund.
  • Sritrakool, S., & Hilderbrand, K. M. (2021). Developing a Thai theological and biblical understanding of the world: Rethinking Thai cosmology in light of divine council theology. Transformation: An International Journal of Holistic Mission Studies, 38(1), 63–77. https://doi.org/10.1177/0265378820935923
  • Syafrony, A. I. (2015). The conceptualization of Garuda myths in Indonesia and Thailand: A mythological study [Master’s dissertation]. Naresuan University.
  • Thuy, L. T. B. (2019). Similarity in the conceptions of heroic character of India’s epic Ramayana and Vietnamese’s epic Damsan. Cogent Arts & Humanities, 6(1), 1–20.
  • Tyson, L. (2006). Critical theory today: A user-friendly guide (2nd ed.). Routledge.
  • Tzvetan, T. (1993). On human diversity: nationalism, racism, and exoticism in French thought; translated by Catherine Porter. Harvard University Press.
  • Winichakul, T. (2000). The others within: Travel and ethno-spatial differentiation of Siamese subjects 1885-1910. In: Turton A (Eds.), Civility and Savagery: Social Identity in Tai States (pp. 38–62). London: Curzon.
  • Wolf, E. R. (1982). Europe and the People without History. University of California Press.
  • Wongchalard, N. (2023). Eight Hanuman, heroes, and Buddhist masculinity in contemporary Thailand. In Buddhist masculinities (pp. 206–232). Columbia University Press.
  • Wongthes, S. (2022). Ramakien Thai Phuea Khwam Chongrakphakdi [Thai Ramakien for loyalty]. Retrieved from https://www.matichonweekly.com/column/article_560356.