History of Isan
The history of Isan (Thai: อีสาน, pronounced [ʔiː sǎːn]) has been determined by its geography, situated as it is on the Korat Plateau between Cambodia, Laos, and Thailand.
Throughout the 20th century, the Thai government took steps to cement Isan's status as a part of Thailand and to de-emphasize the Lao, Khmer and Kuy origins of its population, a process known as Thaification.
Four Homo erectus fossil skull fragments found in northern Thailand's Hat Pudui cave (Ko Kha District, Lampang Province) by Thai paleontologists Somsak Pramankij and Vadhana Subhavanin, were in deposits dating from the mid-Pleistocene era, which was before the Khorat Plateau had uplifted from an extensive plain.
[2] Professor Phillip V. Tobias of Johannesburg's University of the Witwatersrand examined the fragments and said: "It seems unavoidable but to conclude that Thailand must have been a highway or crossroads in the movement of hominids — members of the family of man.
They are younger than but similar in composition to the Rock Paintings of Hua Mountain in southern China, which are attributed to the Luoyue people of what is today the lowland plains of northern Vietnam, particularly the marshy, agriculturally rich area of the Red River Delta, and particularly associated with the Bronze Age Đông Sơn culture of mainland Southeast Asia.
In Fine Arts, the site is remarkable for its pottery; further investigation into ancient skeletal remains raised serious questions about transitions to sedentism and intensified agriculture.
The remains often show the Buddhist and Hinduist influence, perhaps expanding from the western part or the coastal and the Chao Phraya River basin.
To obtain a fuller and more correct picture of the society and culture of the early urban life on the Khorat Plateau, we must, as Professors Thiva and Srisakra have argued, undertake considerably more archaeological research than has been done thus far.
And, I would add, we can further increase our understanding of these societies through systematic research on a number of the indigenous legends of the Thai-Lao people of northeastern Thailand.From the 11th century, the Dvaravati or Mon culture from the Chao Phraya River basin was gradually displaced by the Khmer Empire of Angkor.
Prince Damrong Rajanubhab as the new Minister of Interior (1892) introduced the monthon administration system known as Thesaphiban (เทศาภิบาล - literally, control over territory) - officially adopted by the 1897 Local Administration Act, which transferred much power from the traditional provincial governors drawn from the local nobility to the newly established monthon commissioners and civil servants (รองอำมาตย์ - court support) appointed by Bangkok.
In 1902, local revolts broke out in Isan, often led by charismatic religious leaders called Phu Me Boon (ผู้มีบุญ) or Phi Bun ผีบุญ (Holy man).
One of the most serious of these rebellions (Prakot Kan Pi Bun ปรากฏการณ์ผีบุญ) recalled the resistance to Thonburi authority by the monk Chao Phra Faang, 1768–70.
A former monk and Phu Mi Bun in the Ubon Ratchathani area headed a millenarian sect inspired by his predictions of 'apocalyptic' vision.
On the other hand, the number of guerrillas probably never exceeded a few thousand, and the combination of action by the security forces and the offers of amnesties had largely ended the threat by the early 1980s.
Although the bases were directed at Communists in Laos, Cambodia and Vietnam, they had an indirect effect in promoting development and opposing Communism in Isan.
Complemented by Thai government programs to build minor roads, these projects did much to bind rural Isan more closely to the cities and to Bangkok.
This was administered by provincial governors in the hope of circumventing the inefficiencies of central government, but it could not evade the problems of bureaucracy, corruption and a conservative mindset which hampered all development efforts.
1960s projects to introduce improved crop strains have been criticised for forcing farmers to take out loans to pay for the seed, fertiliser and equipment required, while reducing genetic diversity.
[11] Nevertheless, much was achieved: Mobile Rural Development Units focusing on health education trained about 1000 field workers per year in the late 1960s; hydroelectric schemes such as Nam Pong/Ubon Ratana power station in Khon Kaen and Lam Pao in Kalasin provided electricity; modern toilets were distributed; government rice purchase programmes maintained prices.
[12] An important political issue at the end of the 20th century was the construction of the Pak Mun dam in the district of Khong Chiam, in Ubon Ratchathani Province.
The now deposed prime minister, Thaksin Shinawatra, responded by claiming that activists NGO Living River Siam are trouble-makers who do not reflect the opinions of ordinary people.
The same issue arose with the Rasi Salai Dam in Sisaket Province, which was also completed in 1994 for the generation of electricity; it was abandoned for that purpose in 2000 and converted into a recreation area.
