‘좋은’ 난민, ‘나쁜’ 난민: 태국 북부 지역의 벌거벗은 타자들
‘Good’ Refugees and ‘Bad’ Refugees : Bare Others in Northern Thailand
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The issue of stateless persons and refugees in northern Thailand has come under the spotlight due to ‘Moo Pa’ academy, which is Mae Sai soccer team in Chiang Rai in 2018. Currently, there are still more than 480,000 stateless people living in northern Thailand. Although the number of migrants from Myanmar is increasing, the administrative system of the Thai government has not effectively distinguished refugees, stateless people, hill tribes, and migrant workers in the region. They are so-called ‘bad’ others being treated as dirty and polluted people. They become victims of ‘politics of exclusion’ on daily and institutional levels being targets of unnecessary discriminations such as ignorance and contempt, violation of human rights, and restrictions on mobility. Unlike those ‘bad refugess’ who are suffering from various discriminations, Ekapol and three boys were granted Thai nationality as a gift with the miraculous return. Among them, Ekapol was granted as a special case because he was a Tai ethnic which is similar to ethnic Thai. Furthermore, according to the definition of ‘the good’ representing Thainess by Thais, he had the value of good being as a Buddhist, showing filial affection, and altruism. The value of ‘the good’ means Thainess, in the same way, that the value of ‘un-Thainess’ is equivalent to the virtue of ‘the bad’ in the context of Thai society. Except for Ekapol and three boys, others from Myanmar mostly are still representative ‘un-Thainess’ or ‘the bad’ others in Thai society.
Abstract
The issue of stateless persons and refugees in northern Thailand has come under the spotlight due to ‘Moo Pa’ academy, which is Mae Sai soccer team in Chiang Rai in 2018. Currently, there are still more than 480,000 stateless people living in northern Thailand. Although the number of migrants from Myanmar is increasing, the administrative system of the Thai government has not effectively distinguished refugees, stateless people, hill tribes, and migrant workers in the region. They are so-called ‘bad’ others being treated as dirty and polluted people. They become victims of ‘politics of exclusion’ on daily and institutional levels being targets of unnecessary discriminations such as ignorance and contempt, violation of human rights, and restrictions on mobility. Unlike those ‘bad refugess’ who are suffering from various discriminations, Ekapol and three boys were granted Thai nationality as a gift with the miraculous return. Among them, Ekapol was granted as a special case because he was a Tai ethnic which is similar to ethnic Thai. Furthermore, according to the definition of ‘the good’ representing Thainess by Thais, he had the value of good being as a Buddhist, showing filial affection, and altruism. The value of ‘the good’ means Thainess, in the same way, that the value of ‘un-Thainess’ is equivalent to the virtue of ‘the bad’ in the context of Thai society. Except for Ekapol and three boys, others from Myanmar mostly are still representative ‘un-Thainess’ or ‘the bad’ others in Thai society.
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