Kwaam mee náam jai: Generosity in Thailand
Giver: | Other |
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Receiver: | Individual or unstructured/informal group |
Gift: | Other |
Approach: | Other |
Issues: | 10. Reduced Inequalities, 11. Sustainable Cities and Communities, 3. Good Health and Well-Being |
Generosity is central to Thai culture. For the people of Thailand, acts of giving are typically associated with water, a symbol of abundance. The nation’s economic vitality, a sizable portion of which derives from agriculture and fishing, relies heavily on its major rivers and expansive seacoast. Their imaginations shaped by this distinctive geography, the people of Thailand view generosity as something that should flow out from the individual like water – without hesitation or resistance. For this reason, the concept of giving in Thailand is embodied in the expression kwaam mee náam jai, or to “have a water heart.”
Traditional thai giving practices derive from the nation’s Buddhist faith. A devout Buddhist performs acts of kindness and generosity as a way of cultivating virtue, a requirement in the pursuit of spiritual enlightenment. This practice is rooted in dāna, a Sanskrit term meaning charity or generosity. Among Thais, individuals who have dedicated themselves to this altruistic way of life are said to possess jai boon, or “hearts full of merit.”
In everyday practice, náam jai signifies an act of giving that occurs without expectation of reward. It can apply to charitable donations, such as giving alms to people living in material poverty or to Buddhist monks, or it can refer to acts of kindness toward people experiencing hardship or inconvenience. People who exhibit _náam ja _in the way they conduct their lives are highly esteemed in Thai society.
At the same time, the Thai concept of generosity also emphasizes reciprocity. The sense that an act of giving might inspire generosity in the recipient finds expression in dtàwp taen sêung gan láe gan, a Thai phrase roughly meaning “mutually beneficial.” This promise of shared beneficence infuses the generous gesture with a spirit of celebration, cultivating an expansiveness of positive feeling between giver and receiver while planting the seed of perpetual abundance.
Thai people also exhibit exceptional generosity toward foreigners who show a willingness to embrace their cultural traditions and social mores. For Thais, travelers who take time to learn the language, wear modest attire, perform the wai – a distinctive Thai greeting in which an individual presses their hands together and bows their head – and respect Buddhist customs demonstrate the humility and gratitude that lie at the heart of true giving. Expats who have made the effort to assimilate into Thai society are generally rewarded with a warmth and hospitality that transcends cultural boundaries.
Inspired by the fertile terrain of their native land, the people of Thailand associate the rivers and seas that surround them with a sense of mutual prosperity. By honoring and promoting the capacity for _náam jai _that resides in all individuals, Thais seek to ensure collective wealth and happiness for themselves and future generations.
Contributor: Stephen Meyer
Source type | Full citation | Link (DOI or URL) |
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Publication |
Bowie, Katherine A. “The Alchemy of Charity: Of Class and Buddhism in Northern Thailand.” American Anthropologist 100, no. 2 (June 1998): 469-81. |
https://doi.org/10.1525/aa.1998.100.2.469 |
Publication |
Farrelly, Nicholas. “Being Thai: A Narrow Identity in a Wide World.” Southeast Asian Affairs 2016 (2016): 331-43. |
https://www.jstor.org/stable/26466934 |
Publication |
Phaholyothin, Natalie. “Moving Beyond Charity to Philanthropy? The Case of Charitable Giving in Thailand.” Austrian Journal of South-East Asian Studies 10, no. 2 (2017): 185-203. |
https://doi.org/10.14764/10.ASEAS-2017.2-4 |
Publication |
Sharan, M. K. “Buddhist Traditions of Thailand.” Proceedings of the Indian History Congress 45 (1984): 773-79. |
https://www.jstor.org/stable/44140274 |
Publication |
Taylor, Jim. “Buddhist Revitalization, Modernization, and Social Change in Contemporary Thailand.” Sojourn: Journal of Social Issues in Southeast Asia 8, no. 1 (February 1993): 62-91. |
https://www.jstor.org/stable/41035728 |