(Left) The Emerald Buddha being transported on an elephant from Chiang Rai to Chiang Mai (Mural painting at Wat Hong Rattanaram (วัดหงส์รัตนาราม)). (Right) King Anuruddha requesting the Emerald Buddha from the King of Lanka (Mural painting at Wat Hong Rattanaram (วัดหงส์รัตนาราม)).
Cr. Silpa Wattanatham
Angela Chiu offers a compelling reinterpretation of Buddha images during the “Golden Age” of Lan Na (c. 1355-1525 CE), moving beyond traditional views of these statues as mere iconographic representations or political symbols. By applying Alfred Gell’s anthropological theory of art as a “system of action,” the article analyzes the chronicles (tamnan,ตำนาน) of travelling images such as the famous Emerald Buddha (พระแก้วมรกต) and Phra Sihing (พระพุทธสิหิงค์). Chiu argues that these revered statues derive their power not just from aesthetics, but from their active role in a social network, embodying the lineages, wishes, and agency of the kings, monks, and communities that cared for them.
The Thailand Foundation invites you to engage with this insightful look into the sociology of Thai religious art. This perspective reveals how Thai Buddhist culture values the interconnectedness of people and objects, viewing sacred images not as static artifacts, but as living participants in history that carry the collective aspirations and merit of their devotees. It reminds us that Thai heritage is sustained through active relationships and the enduring power of shared faith.
Author: Angela Chiu
This article was published in the Rian Thai International Journal of Thai Studies and is being shared by the Thailand Foundation with permission from the Thai Studies Center, Chulalongkorn University, all rights reserved to the owner of the material.
