The first meaning is the most straightforward from the point of view of
environmentalists whose concerns do not necessarily involve either religious or
nationalist connotations. Yet it also implies the Buddhist idea that one should respect
and care for all life because any being could have been one's mother in a previous
life. The second meaning, to destroy one's rebirth, invokes the concept of kamma.
It raises the idea that destroying the forest is an act of demerit and consequently has
a negative influence on how one is reborn in one's next life. The third possibility,
that of destroying the nation (meaning both territory and people; Reynolds 1977:274,
1994:442), is the most complex. It evokes nationalist feelings, linking the condition
of the forest with that of the state. It draws upon the moral connection between
nation (chaat), religion (satsana), and monarchy (mahakeset), the trinity of concepts
which supposedly makes up Thailand's identity (Reynolds 1977, 1994). Even this
meaning is double-edged. While it invokes the villagers' loyalty to the nation and the
king in protecting the forest, it also calls upon the nation itself to uphold its moral
responsibility to preserve the forest. Given the political undertones of the conservation
issue, it is unlikely that this implicit meaning is present by mere coincidence.
The first meaning is the most straightforward from the point of view ofenvironmentalists whose concerns do not necessarily involve either religious ornationalist connotations. Yet it also implies the Buddhist idea that one should respectand care for all life because any being could have been one's mother in a previouslife. The second meaning, to destroy one's rebirth, invokes the concept of kamma.It raises the idea that destroying the forest is an act of demerit and consequently hasa negative influence on how one is reborn in one's next life. The third possibility,that of destroying the nation (meaning both territory and people; Reynolds 1977:274,1994:442), is the most complex. It evokes nationalist feelings, linking the conditionof the forest with that of the state. It draws upon the moral connection betweennation (chaat), religion (satsana), and monarchy (mahakeset), the trinity of conceptswhich supposedly makes up Thailand's identity (Reynolds 1977, 1994). Even thismeaning is double-edged. While it invokes the villagers' loyalty to the nation and theking in protecting the forest, it also calls upon the nation itself to uphold its moralresponsibility to preserve the forest. Given the political undertones of the conservationissue, it is unlikely that this implicit meaning is present by mere coincidence.
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