Benedict R. O'G. Anderson is internationally recognized for his groundbreaking work on the politics and cultures of Indonesia, Thailand, and the Philippines. His early studies of Indonesia led to the publication of Imagined Communities: Reflections on the Origin and Spread of Nationalism, a book that profoundly changed the way people understand modern states. Banned from returning to Indonesia after his interpretation of the 1965 coup was published, Anderson shifted his attention to Thailand. This collection of essays gathers in one book Anderson's iconoclastic analyses of Siam (Thailand), its political institutions and bloody upheavals, its literature, authors, and contemporary cinema. The volume begins with the challenging essay "Studies of the Thai State: The State of Thai Studies," followed by chapters that map shifts of power between the Left and Right in Thailand, the role of the monarchy, and the significance of the military. The final essays track Anderson's own evolution as a student of Siam and his growing, more playful interest in billboards, ephemera, and film. Together, these works demonstrate an extraordinary scholar's commitment to exploring Thailand.

Visual evidence is the sine qua non of the modern criminal process—from photographs and video to fingerprints and maps. Siam's New Detectives offers an analytical history of these visual tools as employed by the Thai police when investigating crime. Covering the period between the late nineteenth century and the end of the Cold War, the book provides both an extended overview of the development and evolution of modern police practices in Thailand, and a window into the role of the Thai police within a larger cultural system of knowledge production about crime, violence, and history. Based on a diverse set of primary sources—police reports, detective training manuals, trial records, newspaper stories, memoirs, archival documents, and hard-to-find crime fiction—the book makes two related arguments. First, the factuality of the visual evidence used in the criminal justice system stems as much from formal conventions—proper lighting in a crime scene photo, standardized markings on maps—as from the reality of what is being represented. Second, some images, once created, function as tools, helping the police produce truths about the criminal past. This generative power makes images such as crime scene maps useful as investigative aids but also means that scholars cannot analyze them simply in terms of mimetic accuracy or interpret them in isolation for deeper meaning. Understanding how modern legal systems operate requires an examination of the visual culture of the law, particularly the aesthetic rules that govern the generation and use of documentary evidence. By examining modern policing in terms of visual culture, Siam's New Detectives makes important methodological contributions. The book shows how a historical analysis of form can supplement the way many scholars have traditionally approached visual sources, as symbols requiring a close reading. By acknowledging the productive nature of images in addition to their symbolic functions, the book makes clear that policing is fundamentally an interactive, creative endeavor as much as a disciplinary one.

Apichatpong Weerasethakul and the turn to sleep -- Sleep must be protected -- Into the dark -- Exiting and entering early cinema -- Somnolent journeys -- Insentient intimacies -- The regressive thesis -- Narcotic reception -- A little history of sleeping at the movies -- Zoning out -- Circadian cinemas.

Paperback reprint. Originally published: 2020.

An intellectual memoir by the author of the acclaimed Imagined Communities Born in China, Benedict Anderson spent his childhood in California and Ireland, was educated in England and finally found a home at Cornell University, where he immersed himself in the growing field of Southeast Asian studies. He was expelled from Suharto’s Indonesia after revealing the military to be behind the attempted coup of 1965, an event which prompted reprisals that killed up to a million communists and their supporters. Banned from the country for thirty-five years, he continued his research in Thailand and the Philippines, producing a very fine study of the Filipino novelist and patriot José Rizal in The Age of Globalization. In A Life Beyond Boundaries, Anderson recounts a life spent open to the world. Here he reveals the joys of learning languages, the importance of fieldwork, the pleasures of translation, the influence of the New Left on global thinking, the satisfactions of teaching, and a love of world literature. He discusses the ideas and inspirations behind his best-known work, Imagined Communities (1983), whose complexities changed the study of nationalism. Benedict Anderson died in Java in December 2015, soon after he had finished correcting the proofs of this book. The tributes that poured in from Asia alone suggest that his work will continue to inspire and stimulate minds young and old.

In 1975, M.R. Kurkrit Pramoj met Mao Zedong, marking the eventual establishment of diplomatic relations and a discursive rupture with the previous narrative of Communist powers as an existential threat. This book critically interrogates the birth of bamboo (bending with the wind) diplomacy and the politics of Thai détente with Russia and China in the long 1970s (1968–80). By 1968, Thailand was encountering discursive anxiety amid the prospect of American retrenchment from the Indo-Pacific region. As such, Thailand developed a new discourse of détente to make sense of the rapidly changing world politics and replace the hegemonic discourse of anticommunism. By doing so, it created a political struggle between the old and new discourses. Jittipat Poonkham also argues that bamboo diplomacy – previously seen as a classic and continual ‘tradition’ of Thai-style diplomacy – had its origins in Thai détente and has become the metanarrative of Thai diplomacy since then. Based on a genealogical approach and multi‑archival research, this book examines three key episodes of Thai détente: Thanat Khoman (1968–71), M.R. Kukrit Pramoj (1975–76), and General Kriangsak Chomanan (1977–80). This transformation was represented in numerous diplomatic/discursive practices, such as ping‑pong diplomacy, petro‑diplomacy, trade and cultural diplomacy, and normal visits.

"Classical theorists once predicted that monarchy must eventually give way to capitalism. But is monarchy really dead--an archaic institution from the feudal past? In Royal Capitalism: The Monarchy, Wealth, and Social Classes in Thailand, Puangchon Unchanam examines one particularly successful monarchy: that of Thailand's King Bhumibol Adulyadej or Rama IX, whose seven-decade reign not only survived but thrived amid the country's transition to industrial capitalism. Indeed, the Thai crown's active role in national politics, the market economy, and popular culture has made it not only the dominant institution in the kingdom, but also the wealthiest monarchy in the world today. Tracing Rama IX's reign (1946-2016), Puangchon shows how the Thai crown was transformed into a 'bourgeois monarchy,' distinctive in several key ways. Rather than representing only royal and religious values, the monarchy rebranded itself by embracing the traditional middle-class ethic of hard work, frugality, and self-sufficiency. Rather than only relying upon coercion, the crown sought political legitimacy. And rather than simply controlling national assets, the crown became the country's major broker, connecting business elites, patronizing their industries, and partnering with giant corporations. Thanks to these distinctive features that it has recently embodied, the Thai monarchy enjoys hegemonic status in the capitalist state, preeminent status in the market, and popular support from the urban bourgeoisie"