Education I,II

1959 – A paper looking at the various aspects of education in Bang Chan, including child rearing, training, studying in school, learning about religion and magical formulas, the number of pupils enrolled in grade 4 of Bang Chan School, the number who graduate and the number continuing to middle school.

Sao Nga Kham – Tai revolutionary council

An expedition from Mae Chan to Mae Sai. Hanks visits General Sao Nga Kham, the General of the Shan National Army, at Lu village, out of interest in minority groups from Keng Tung in Myanmar. This village receives assistance from the Thai government. Hanks hopes to research the problems between the Shan minority groups and the Myanmar state army and the relocation of these groups to Thailand.

Changes in Family life

1959 – The concepts of the kinsman, the subsisting family, the entrepreneurial family, the entrepreneurial household and the multi-local extended family.

The cosmic view of Bang Chan Villagers

1957 – The rice farmers of Bang Chan perceive the cosmos as a place with a varied geography. The various parts of heaven and hell, the seas and mountains, are landmarks referred to by priests delivering vernacular sermons, and become familiar through these and through folk tales. Monks and former monks thus have a better grasp of the cosmos than lay people. Both ritual worship and farming make reference to cosmological ideas, and views on the cosmos are linked to social class and protection.

Reporton Tribal People in Chiengrai Province , L M ,J R Hanks – Lauriston Ruth Sharp

1964 – A report by Lucien M. Hanks, Jane R. Hanks, Lauriston Sharp and Ruth B. Sharp of Cornell University, focusing on the relationship between upland and lowland villagers. The report includes a description of the Mae Kok region in terms of its geography, population, migration, transportation, government services, the mobility of wealth, the cash economy, commerce, the sense of the economy, leadership, health, education, and special relations between villages and between upland and lowland areas. It also contains recommendations for dealing with problems of population subsistence, the cash economy, government services for hill areas, health, education, communications, relationships between Thai and tribal people, and how to sustain a vital program.

Two Visions of Freedom, Thai and American

1965- Americans, closely bound into society, defended themselves against its constraining demands and seek the freedom to live apart. Thai society, by contrast, consisted of the King at the center of an organized network of voluntary allegiances. To be accepted was a privilege, and belonging to society was a privilege that might be renounced or rescinded at any time. At the outer fringes of society these privileges were small. The Thai vision of freedom can admit foreigners more easily than the American one.

Upland – Lowland Village Relations in Northern Thailand

1972 – Differences of ecology, language and culture between upland and lowland villages lead to both alliances and hostilities. Relationships take the form of those between employer and laborer, or are evinced during commerce and trading. Some of these relationships are particularly intense. Moreover, a number of upland villagers have moved to lowland areas, while a few Thai Christians have moved to live in upland villages.

The King Averts disaster

1974 – The reign of King Rama IV was blighted by natural disaster and disease. According to popular belief, these disasters were caused by the transportation from Laos to Bangkok of three Buddha images; Phra Serm, Phra Sook and Phra Sai. Once the Buddha images were ensconced in Pathumwanaram Temple, the disasters ceased.

Man – Land Ratio

1976 – Article by Lucien Hanks, published in Contributions to Asian Studies vol. 9, “An Introduction to Land, Population and Structure: Three Guises of the Man-Land Ratio”