Lol @ siam making up history once again. Siam should get an award in recreating history then trying to convince others of their greatness.Nobody buys any of this garbage coming from a people who dont even know their own racial identity. Creating the name Thai just recently to cover up all the garbage from the past doesnt fly to people who really know history. I just find it hilarious that Siam who doesnt even know their own racial heritage tries to slam Cambodia time after time.Heres a suggestion to Siam and all its chronies so what you want to say you are the progenitor of all SE asian cultures then fine just do it on your own page and dont spread your lame logic on the Cambodian chat. For real you guys are like nazis trying to promote "Thai" when its not even a race. You guys never show any type of scientific dna evidence of any of your claims just outrageous articles and made up siam logic.
People have always laughed at Siams nazist theories.http://asiapacific.anu.edu.au/newmandala/2...sion-with-race/
Nationalism and genetics: Thai obsession with race
December 18th, 2006 by Olivier Evrard, Guest Contributor · 16 Comments
History I am sure, does not repeat itself, but some Thai scholars have a history of repeating themselves. Two articles published in the Bangkok Post recently reveal their obsession with the idea of a “Thai race”.
The first article is titled “Bones tell story of Thai origin” (Bangkok Post 5/11/06). In short, it explains that the scholars of the Fine Arts Department have deduced the ethnic identity of several thousand year old skeletons. DNA tests on these skeletons and on different tai-speaking populations currently living in China and Thailand show very similar results. They allow the researcher to say that Thai people have been settled in what is today Thailand for much longer than previously thought. This research then obviously backs up a nationalist rewriting of early Southeast Asia. Did these skeletons belong to people who named themselves thai, who shared the same rituals, the same social organization, who speak the same language as the Thai today? These questions are not raised, of course… They would undermine the pathetic but nonetheless worrying efforts of these Thai academics to give to the concept of a “Thai race” a genetic justification as well as an historical depth which social sciences are unable (and for good reasons!) to provide them with.
The second article, published a few days ago (Bangkok Post 13/12/06), concerns more specifically medical sciences. It proclaims that “Gene sequence of Thai has been identified” by a research team from Chulalongkorn and Mahidol Universities and that this discovery will allow the scientists to adjust the creation of new medicines to the Thai DNA for greater efficiency. The research was based on a collection and analysis of blood samples among people living in the same area for at least three generations. But if a “true Thai” is someone living in the same place as his grand parents, then many Karen or Lawa villagers (or Chinese descendants) are more Thai than many thai-speaking urban dwellers! This could be good news for the rights of the so-called “ethnic people” of Thailand but indeed the main idea underlying this research is (once again) the quest and the promotion of a “pure” Thai genotype. Interestingly, the research has eventually shown close affinities with Chinese and Japanese DNA – which represent the “noble white Asian stock” – while nothing is said about Lao or Khmer DNA…
Such an obsession for a “pure and old Thai race” is not new, nor is it isolated. It comes along with other obsessions, such as pride of the national flag. Eventually this produces a conceptual framework which reminds me, relatively speaking, of European racist and evolutionist theories at the end of the nineteen century.
Olivier Evrard, Anthropologist, IRD-Social Research Institute, Chiang Mai University This guy actually has a degree unlike most of you siam propaganda spreaders.
Pretty much all scientists and reasearchers agree on mon khmer migration came before the tai. mon and khmer along with all the rest of the groups like bunong tampuan bahnar krung lave are related. If you stop and observe for one thing romvong which many lao claim to be lao isnt really lao at all.Romvong began in Cambodia and the proof is the "khmer ler". they continue to do romvong to this day so somehow the lao and siam copied it from them.it cant be the other way around because these tribes dont even come in contact with khmer people let alone tai races. http://www.youtube.com/watch?NR=1&list...ature=endscreen
Khmer Ler are the ancient migration of mon khmer people and are proven to be related to khmer kandal by Hemoglobin E.khmer ler are khmer preserved without indianized influences.
you "tai" on the other hand look at the dai now and you will see your ancestors.they have very small things in common with what is now called lao and "thai".they look more jek than anything if you ask me which i always hear siam ccrying about jek this and that.
How do the Dai end up looking completely different than "Thai" nowadays. Siam in turn is just a bastardized mon khmer tai mix and the proof is right there in front of your faces.
kingdom of the Mon people, who were powerful in Myanmar (Burma) from the 9th to the 11th and from the 13th to the 16th century and for a brief period in the mid-18th century. The Mon migrated southward from western China and settled in the Chao Phraya River basin (of southern Thailand) about the 6th century AD. Their early kingdoms, Dvaravati and Haripunjaya (qq.v.), had ties with the ancient Cambodian kingdom of Funan and with China and were also strongly influenced by Khmer civilization.
From the 9th to the 11th century, the central and western area of Thailand was occupied by Mon civilization called Dvaravati. The Mon share the same common lineage as the Khmers and settle in southern Burma latter. The Influence of Dvaravati include Nakhon Pathom, Khu Bua, Phong Tuk , and Lawo (Lopburi). Dvaravati was Indianized culture, Theravada Buddhism was remained the major religion in this area.
By the 11th-12th centuries, Mon Influenced over central Thailand. Khmer cultural influence was brought in the form of language, art and religion. The "Sanskrit" language was entered in Mon-Thai vocabulary during the Khmer or Lopburi Period. The influence of this period has affected many provinces in the north-east such as Kanchanaburi and Lopburi. The Architecture in "Angkor" was also constructed according to the Khmers style. The Khmer built stone temples in the northeast, some of which have been restored to their former glory, those at Phimai and Phanom Rung and further cultures are stone sculptures and stone Buddha images. Politically, however, the Khmer cultural dominance did not control the whole area but power through vassals and governors.
1 more final lol how are ancient tai kings anywhere in se asia when almost all scholars say they were still in southern china until the 1300's. really u guys reach big time
purple line is austroasiatic speakers and blue is austronesian if you want the linguistic map charts i can send you guys.
The earliest records, from the first century C.E., of the population of Southeast Asia living in what is now Cambodia are of the Mon-Khmer people. The arrival of an Indian aristocrat and his marriage to the daughter of a local chief mark the beginning of the kingdom of Fu-nan, which the Chinese wrote about a century or so later. The greatest military leader of Fu-nan appears to have been Fan Shih-man, who extended his kingdom’s borders east to the South China Sea, south to the Gulf of Siam, and possibly west toward Burma. Contemporary Chinese texts record the conquests and power of Fan Shih-man, who is thought to have died while on expedition to Burma. Control of the coastline along the South China Sea gave Fu-nan domination over the area’s maritime trade, and his successor, Fan Chan, entered into diplomatic and economic relations with China and India. These trade contacts continued throughout the third century, gaining value as China came under the Ch’in dynasty after 280. Apparently, Indian cultural influences made regular appearances in Fu-nan over the next two centuries. The kings often had Indian names, their writing is described as resembling northern Indian script, and trade with central Asia and even the Roman Empire was noted. The greatest of the Fu-nan kings was Jayavarman, whose 30-year reign ended in 514; he was recognized by the Chinese as “General of the Pacified South, King of Fu-nan.”
Jayavarman’s son was probably the last king of Fu-nan, because the Chen-la are believed to have conquered the kingdom after 539. Who the Chen-la were is a matter of some dispute, but they may have been vassals of Fu-nan who deposed their overlord. Rulers of the area at the end of the sixth century still claimed descent from the “universal monarch,” presumably the king of Fu-nan, but that may have resulted from Chen-la conquerors intermarrying with the royal family. In the 590s, the Chen-la leader Bhavavarman conquered the Mekong Delta to the Mun River in the north and to the Korat Plateau in the south. He and his brother Chitrasena seized the throne in Fu-nan, but whether as usurpers or restorers of the original royal family is unclear. Chen-la is regarded as the original kingdom of the Khmer people, the inheritors of the land and power of Fu-nan.
Bhavavarman’s grandson, Ishanavarman, completed the occupation of Fu-nan to roughly the borders of present-day Cambodia. He established his capital at Ishanapura and pursued a policy of friendship toward his nearest neighbors, the Champa. Consolidation of Khmer power throughout the region continued for another century, through the reign of Jayavarman I (657–681). His death without an heir caused discord and a split in the country; Chinese records speak of a “Land Chen-la” and a “Water Chen-la,” corresponding to inland and coastal principalities. The one continuing factor in this time period was the widespread practice of Hinduism, for the Khmers brought the formerly popular practice of Buddhism to an end.
The period of discord attracted outside pressure, notably from the Malay Peninsula and Java. Aggressively pursuing commercial dominance of Indonesia and Southeast Asia, Java seems to have established dominance in the two Chen-las by the late eighth century. The reunification of Chen-la came about in the early ninth century when Jayavarman II ousted the Javanese. His rise to power was confirmed by a religious ceremony naming him “Universal Monarch”; his posthumous title was Parmeshvara, or “Supreme Lord,” a title given to the Hindu god Shiva. He built a number of cities and established a capital at whose site Angkor was to be built.
Jayavarman’s grandson Indravarman went conquering during his reign (877–889), returning the Korat Plateau to the northwest to Khmer control. He sponsored irrigation projects and built a huge reservoir. Canal and reservoir construction for irrigation, as well as the building of temples and monasteries, remained royal projects for generations. The next several monarchs devoted themselves to public and religious works; not until the reign of Suryavarman (1010–1050) did more expansion take place. During his reign, Khmer power extended into the Menam Valley and to the west of the Great Lake, hitherto a wasteland. Also by his time, a resurgence in Buddhism took place. His sons struggled against internal revolts and attacks from the Cham tribe; the two sons joined the Chinese, however, in an unsuccessful campaign against Dai-Viet.
A new dynasty was established in 1080 by a Brahman who took the throne name of Jayavarman VI. His grandnephew, Suryavarman II, took the Khmer kingdom to its heights. He launched invasions of Dai-Viet in 1128, 1138, and 1150, conquering as far as the Red River delta. He conquered Champa, holding it for four years, and briefly occupied the land of the Mon kingdom. Contemporary Chinese sources state that the Khmer kingdom stretched from Burma to the east coast of the Malay Peninsula. Suryavarman II also constructed Southeast Asia’s most notable structures at Angkor Wat, which became his mausoleum, overseen by the Hindu god Vishnu. Rebellions broke out after his death sometime after 1150, but events of the following century and a half are sparsely recorded. Not until the end of the thirteenth century do Chinese accounts describe a fading civilization, though the Khmer again gained control over the Cham territories in the early 1200s. Later that century, a Mongol force entered the area, and records indicate that the Khmers paid tribute to the Chinese emperor Kubilai Khan. After a series of conflicts with the rising power of Siam, the Cambodian capital of Angkor fell to that country in 1431. Though the Khmer recovered much of their strength and territory by the middle of the sixteenth century, the Siamese returned to defeat them. Only the arrival of the Portuguese, who gave military assistance to the Khmer king, enabled them to retain some power. From this point forward, too many internal struggles and outside forces—the influences of Portugal, Holland, and Islam—conspired to allow the Khmer to be powerful again. Finally, France took control of all of Southeast Asia in the mid-1800s, establishing a protectorate over Cambodia in 1863.