i
An Investigation of Isan Textiles at the Village Level in North-Eastern Thailand with Particular Reference to Design and Manufacturing Strategies
Anasee Pengsaa Stone
Thesis submitted to the Faculty of Art and Design, University of Canberra for the degree of Doctor of Philosophy in Environmental Design
February 2009
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Abstract
This research is set in the context of a collaborative agreement between the Industrial Design
Department, University of Canberra and the Faculty of Applied Art and Design at Ubon
Rajathanee University in the northeast or Isan region of Thailand. In this thesis the textile
production of the region was studied with an objective of evaluating the potential for
product design process to positively influence production outcomes. Traditional textile
production techniques could be lost because these processes are complex and slow, and
the current environment, both physical and operational, is changing rapidly. Product
design and the design process are relevant to the industrial development of Thailand and
village textile production could benefit from structured design and manufacturing
strategies that have a consumer focus and improved production outcomes. From a critical
review of the relevant literature, it was found that village weavers valued the traditions of
their craft and traditional patterns and colours were important in terms of cultural identity and
village social organization. Product design process or more specifically, the Generic Design
Process (GDP) was reviewed and a model developed that adapted the GDP to the prevailing
research environment. The findings led to a program of field research including village
interviews where the major issue of the devaluation of traditional natural material dyeing
techniques was identified. Field experiments tested alternative dyeing techniques which were
evaluated in a survey by village weavers. During the field research care was taken to adapt to
the way in which village weavers lived and worked as the two activities were closely
interrelated. The degree of skill and knowledge residing in the aging women, who constitute
the majority of village weavers, in extensive and profound, and is often described as an
example of local wisdom. The theoretical and experimental work has been related, with
appropriate results and conclusions, to the potential for maintaining traditional natural dyeing
processes albeit with different preservation techniques. The findings from this research
suggests that product design processes are appropriate for village production and that the
tradition of natural material colour dyes will survive, new colours were created and the
potential for new trade in preserved colour dye products. Substantial databases of useful
relevant information have been compiled and recommendations are made for future
research.
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Acknowledgements
First of all, the author would like to thank my supervisor Dr Don Carson for having
given so kindly of his time throughout all the stages of her stay in Australia. The author
will forever be grateful to his caring, understanding, and limitless patience. The author
wishes to thank Emeritus Professor Dr Elivio Bonollo for his astute supervision, valued
guidance, and a huge encouragement to the author. The author is thankful to Dr Dianne
Firth, Dr Bill Green, and the staff from Faculty of Arts and Design, University of
Canberra. The author is grateful to Professor Dr Prakob Wirojanagud, the President of
Ubon Rajathanee University and (the late) Associated Professor Dr Wiroj Srisuro, the
foundation Dean of Faculty of Applied Arts and Design for giving the author the research
opportunity. The author is also grateful to Assistant Professor Dr Janpen Intaraprasert,
the Dean of Faculty of Science for her nice friendship and supervision, and for kindly
providing Miss Jiranan Kanapan and Miss Wanwisa Songserm from Department of
Chemistry to assist with the experimental program. The author also wishes to thank Dr
Kanya Jungvimutipan and the staff from the Faculty of Applied Arts and Design. Special
thanks are due to Mrs. Tuanjai Kaewvongsa and 30 villagers from Ban Pa-aw Moo 1-5
for assistance during the experiments and field survey of village opinions. Additional
thanks to Mr. Pinai Hongtongdang, Ms. Urai Sroi-soon-gnern, and Ms. Marisa Vorakot-
soong-nern for the case study in Nakhon Ratchasima. Importantly, this research occurred
principally because of the generosity of the following people who gave interviews;
Janhorm Tao-yeun, Vichai Jantawong, Lodd Jai-nan, Songyot Waree-sri, Noi Lapapan,
Kanittha Sa-san, Lika Buttrarin, Janmorn Sai-hong, Duangjan Nantralohit, Onnta Sueb-
phrom, Prapassorn Pluem-jit, Ammorn Pluem-jit, Punn Tree-jit, Vilai Tong-luan,
Cheamjit Suppasorn, Udom Sa-ra-chat, Somporn Nantasan, Kampaew Meerawong,
Jantra Chompoojak, Kamsorn Paj-ja, Yon Maliwong, Koom-pa Pan-sri, Pranom Khao-
ngam, Ajan Viratum Trakool-ngoen-tai, Bot Tong-sook, Banyat Kleep-muang, Samreun
Mee-kaew, Ra-nong Pra-win, Lamyai Dee-yak-dai, Boonmee Panya-ake, Amporn Tong-
thisan. Finally, very special thanks are due to the author’s parents Professor Dr Prasit
and Professor Dr Krisana Pengsaa, and the author’s husband Mr Gavin Stone and our
precious little boy Anakin Tiger, for their enduring support, encouragement, and
unconditioned love.
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Table of Contents
Title Page i
Abstract ii
Certificate for Authorship of Thesis iii
Acknowledgements iv
Contents v
List of Appendices x
List of Figures xi
Glossary of Thai Terms xii
Chapter 1: Introduction
1.1 Background 1
1.2 Context and Scope of Research 3
1.3 Aims and Research Questions 5
1.4 Layout of the Thesis 6
Chapter 2: Literature Survey and Information Search
Preamble 8
2.1 The Sufficiency Economy in Thailand 9
2.1.1 Background and context to the study 9
2.1.2 Sufficiency Economy 10
2.1.3 History of Royal and Government support for Textile Production 13
2.1.4 One Tambon One Product (OTOP) 14
2.1.5 OTOP: Structure and Management 15
2.1.6 OTOP Today 16
2.1.7 Findings 17
2.2 A Brief History of Textiles in Thailand
Preamble 19
2.2.1 Archaeological aspects of Textiles 19
2.2.2 Thai Regional Costumes 21
2.2.3 Thai Textiles Today 27
2.3 Traditional Village Textile Technology
Preamble 29
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2.3.1 Textile production from silk and cotton 29
2.3.2 Weaving Equipment 31
2.3.3 Weaving Techniques and Patterns 33
2.3.4 Patterns 34
2.3.5 Current trends of Isan textile production 35
2.3.6 Findings 36
2.4 Relating colour to design
Preamble 37
2.4.1 Colour as a basic variable in textile design 37
2.4.2 Colour and Tradition 39
2.4.3 Colour in Isan Textiles 41
2.4.4 Colours and the natural materials they are derived from 42
2.4.5 Findings from the survey of colour in Isan textiles 44
Chapter 3: Theoretical Development and Constructs
3.1 Preamble 45
3.2 Revue of research proposals in light of literature search findings 46
3.3 Developing a Research Strategy 48
3.3.1 Research Method – Pragmatic verses theoretical 48
3.3 2 Design theory, process and research 50
3.3.3 Models of the design process 52
3.3.4 Product Design and the Generic Design Process (GDP) 54
3.4 The Generic Design Process (GDP) and Design Research Methodology-
A theoretical model for investigating the research questions 55
3.5 Summary of theoretical development and constructs 61
Chapter 4: Experimental Program: Research Methodology
Surveys and Field Work
Preamble 62
4.1 Introduction: Survey and Experimental Program – Scope and Context 62
4.2 Research Methodology
Field Surveys and Experiments 65
4.2.1 Research Methodology
Survey 1: Understanding textile production in Isan villages 67
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(Ten Village Interviews)
4.2.2. Interview Theory and Ethical considerations 68
4.2.3 Survey 1: Interview Procedure 70
4.2.4 Survey 1: Details of Subjects 72
4.2.5 Survey 1: Interview Questions 72
4.2.6 Survey 1: Issues with Interview Process 73
4.2.7 Survey 1: Analysis of Data 75
4.3 Research Methodology Preamble - Experimental Program 77
4.3.1 Research Methodology: Survey 2 Part 1
Development of experiment
Comparison of Natural Dye Preparations Techniques 79
4.3.1.2 Survey 2 Part 1: Background and benefits of the experiment 80
4.3.1.3 Survey 2 Part 1: Aims and Objectives 81
4.3.1.4 Survey 2 Part 1: Scope of the experiment 81
4.3.1.6 Survey 2 Part 1: Experiment Preparation and additional details 83
4.3.1.7 Analysis of Survey 2 Part 1:
Comparison of Natural Dye Preparations Techniques 84
4.4 Analysis of Survey 2 Part 2:
Analysis of Natural Dye Preparation Techniques
Field Survey of Weavers Opinions 85
4.4.1 Introduction and objectives 85
4.4.2 Survey 2 Part 2: Methods and Analysis 85
4.4.3 Survey 2 Part 2: Details of Subject Samples 87
4.4.4 Survey 2 Part 2: Questions and Explanation for the Questions 87
Chapter 5: Analysis of Experimental Program
Preamble 90
5.1 Introduction: Methodology supporting the evaluation of the experiments 90
5.2 Survey 1: Analysis of Understanding textile production in Isan villages
Ten Village Interviews 91
5.2.1 Impact of an Aging Textile Worker Population 93
5.2.2 The Importance of Textile Production and Tradition in Isan 93
5.2.3 Village Textile Production: the people and how they work 94
5.2.4 Knowledge and Skill Acquisition 96
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5.2.5 Textile Workers and Village Organization 96
5.2.6 Textile Production 97
5.2.7 Survey1: Conclusions and Research directions 103
5.3 Introduction to Survey 2: Experimental Program
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques 106
5.3.1.1 Organisation 108
5.3.1.2 Selection of Natural Material 108
5.3.1.3 Experimental Equipment and Procedure 109
5.3.1.4 Trial 110
5.3.2 Conclusions and Discussions 111
5.4 Survey 2 Part 2 Experimental Program: Analysis of Field Survey of
Weavers Opinions 112
5.4.1 Survey 2 Part 2 Questions Part 1:
Main Findings from the Individual Questions 113
5.4.2 Survey 2 Part 2 Questions Part 2:
Main Findings from the Individual Questions 115
Chapter 6: Results and Discussions
6.1 Preamble 117
6.2 Understanding Village Textile Production 117
6.2.1 The Sufficiency Economy in Thailand 118
6.2.2 A Brief History of Textiles in Thailand 119
6.2.3 Traditional Village Textile Technology 120
6.2.4 Relating colour to design 121
6.3 Theoretical Development and Constructs
The Integrated Design and Development Framework (IDDF) model 122
6.3.1 Results and Discussion: Task Clarification (TC) 122
6.3.2 Results and Discussion: Concept Generation (CG) 123
6.3.3 Results and Discussion: Evaluation and Refinement (ER) 123
6.3.4 Results and Discussion: Detailed Design (DD) 124
6.3.5 Results and Discussion: Communication of Results (CR) 124
6.4 Research Program 125
6.4.1 Developing field research methods 125
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6.4.1.2 Developing field research methods
Survey 1: Understanding textile production in Isan villages 126
6.4.1.3 Developing field research methods
Survey 2 Part 1: Experiment: Comparison of Natural Dye Preparations
Techniques 127
6.4.1.4 Developing field research methods
Survey 2 Part 2: Analysis of Natural Dye Preparation Techniques
Field Survey of Weavers Opinions 128
6.5 Results and Discussions
Survey 1: Analysis of Understanding textile production in Isan villages
Ten Village Interviews 128
6.5.1 Theme 1: Impact of Aging Textile Worker Population 129
6.5.2 Theme 2: The Importance of Textile Production and Tradition in Isan 129
6.5.3 Theme 3: Village Textile Production: the people and how they work 129
6.5.4 Theme 4: Knowledge and Skill Acquisition 130
6.5.5 Theme 5: Textile Workers and Village Organization 130
6.5.6 Theme 6: Textile Production 130
6.6 Survey 2: Experimental Program
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques
Survey Trial 132
6.7 Survey 2: Experimental Program
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques 133
6.5.6 Survey 2: Experimental Program
Results of Survey 2 Part 2 Experimental Program
Analysis of Field Survey of Weavers Opinions 134
Chapter 7: Findings and Conclusions
Preamble 135
7.1 Findings and Conclusions:
Integrated Design and Development Framework (IDDF) 136
7.2 Findings and Conclusions: Field Research Findings
Field Surveys and Experiments 137
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7.2.1 Findings and Conclusions
Survey 1: Analysis of Understanding textile production in Isan villages
Ten Village Interviews 137
7.2.2 Findings and Conclusions
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques 138
7.2.3 Survey 2: Experimental Program
Findings of Survey 2 Part 2 Experimental Program
Analysis of Field Survey of Weavers Opinions 140
7.3 Review of Findings in Relation to Original Aims 141
7.3.1 Proposal 1 141
7.3.2 Proposal 2 142
7.3.3 Proposal 3 142
7.4 Recommendation for Future Research 143
Chapter 8: References 145
Chapter 9: Appendices
Appendix 2.3.1 Traditional Village Textile Technology 151
Appendix 4.2 Developing Appropriate Field Survey Research Methods
for Village Product Development in North-Eastern Thailand 170
Appendix 4.2.2.1 Informed Consent Form 174
Appendix 4.2.2.2 Participant Information Sheet 176
Appendix 4.2.2.3 Cover Letter to University Ethics Committee 179
Appendix 4.2.2.4 Invitation to participate form 181
Appendix 4.2.4.1 List of Participating villages 183
Appendix 4.2.4.2 List of Subjects Demographic Data 184
Appendix 4.2.5.1 List of Interview Questions 187
Appendix 4.3.1 Experimental Plan 189
Appendix 4.3.1.1 Linking Village Textile Workers in north-eastern Thailand, Laos and
Vietnam by Adapting Field Research Methods in Product Design 197
Appendix 4.3.1.2 Case Study Ban Pa-aw 2005 203
Appendix 4.3.1.4 Experimental Diary 212
Appendix 4.4.5A Survey 2.2 Questionnaire English version 230
Appendix 4.4.5B Survey 2.2 Questionnaire Thai version 236
Appendix 5.2A Analysis of Village Interview Data 239
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Appendix 5.2B Village Interview Data 275
Appendix 5.3 Images from Village Interviews 320
Appendix 5.3.1.3 Freeze Dry Process 355
Appendix 5.3.1.4 Images from Village Experiments 358
Appendix 5.3.1.4A Woven Silk Samples 379
Appendix 5.4A SPSS Analysis 381
Appendix 5.4B SPSS Supporting Data 394
Appendix 5.4C SPSS Raw Data 402
List of Figures
Figure 2.2.1 Ban Chiang Archaeological Site in Thailand 19
Figure 2.2.2 Hill tribe people in Thailand 21
Figure 2.2.3 Lanna Village Costume 22
Figure 2.2.4 Pha Yok cloth of Southern Region 23
Figure 2.2.5 Textiles used in central court and in the villages 23
Figure 2.2.6 Traditional Pha Prae Wa textiles, Phu Tai traditional costume 23
Figure 2.2.7 Mudmee from Khon Kaen, Khit Sik of Khmer group from Surin 24
Figure 2.2.8 Isan tradition and costume 25
Figure 2.2.9 Styles of Isan clothes for male and female 26
Figure 2.3.10 HM Queen Sirikit plays a leading role in promoting Mudmee silk 28
Figure 2.3.1 Example of drawing art from a temple wall 29
Figure 2.3.2 Silk worm on the jaw 30
Figure 2.3.3 Silk reeling clay pot 30
Figure 2.3.4 Tradition Isan Loom (kee) 31
Figure 2.3 5 Traditional Akk for organizing threads 32
Figure 2.3.6 Traditional Hoang Kan Mee for Mudmee 32
Figure 3.3.3 Diagram of the Generic Design Process 53
Figure 3.4 Integrated Design and Development Framework (IDDF) 60
Figure 4.4.3 Graphic Rating Scale 86
Figure 5.3 Example of Data taken from Village Interviews 107
Figure 5.4.A Example of Data from Appendix 5.4: Survey 2 Part 2 112
Figure 5.4.B Example of Data in Bar Graph from Appendix 5.4: Survey 2 Part 2 113
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Glossary of Thai Terms
Thai Terms and Description are based on Susan Conway1 text on Thai Textiles, and the
author’s own understanding of Thai and Isan languages
Akk The equipment uses for rolling thread
Ampoer District
Ban (Moo Ban) Village
Cheak Fuem Beam cord
Cheak Khao Heddle shaft cord
Cheak Mai Haab Hook or cord holder
Cheak Tor Krueng Pook Loom-holding cord
Chok Weaving technique whereby the warp yarns are
picked out by hand to weave discontinuous
supplement weft. Chok means ‘pick’ in Isan
language. (see also Teen Chok)
Dok Flower
Dok Bua Lotus flower; represented religious symbol
Dok Kaew A small white flower
Dok Mali Jasmine flower; represented Mother’s Day
Dok Pikul A small yellow flower
Dok Ratchawat Khom A tiny diamond motif flower
Ew Fai One of the cotton making process for separating the
cotton seeds out of cotton fibre
Fai Cotton
Fuem Reeds with teeth; equipment for textile weaving
Fun Wee Reeds; equipment for textile weaving
Hang Krarok A technique of twisted two colours yarn in a weft or
a warp where desirable
Hoang Kan Mee An equipment for creating Mudmee patterns
Hook Loom (Isan language)
1 Conway, S. (2001). Thai Textiles. London: The British Museum Press
xiii
Ikat Malay-Indonesian words for a resist-dye process in
which yarns are tied in selected areas to prevent
penetration of dye and to form patterns when the
yarn is woven
Isan A word represented people and the region of North-
eastern Thailand
Jaw A large, flat, bamboo tray approximately 152 com
in diameter with concentric compartments in which
silk worms are placed to spin cocoons
Jang Light (colour)
Kee Loom (Central Thai language)
Khit A weaving technique using a continuous
supplementary weft in geometric forms
Kho A continuous supplementary pattern of many
colours weft with the catch in different places
creating a ream rolling river (Lai Nam Lai)
(Kho in Thai word means to ‘hold together’)
Khao Heddles (Isan language)
Khmer Citizen of Cambodia
Kob Feum Breast beam
Kong Deed Fai An equipment for making cotton fluffy before the
spinning process to get cotton fibre
Krang Shellac used for red colour dye
Kram Indigo colour
Lai Pattern
Lai Mak-rook Chequered or Scott patterns
Lak Hua Khao Cloth beam pole
Lanna A word represented people and the region of
Northern Thailand
Lao Khang A Tai ethnic sub-group from Phichit province, also
called Lao Nam Khang
Liang Mai Raising silk worms
Luang Same weaving style as Kho; in Nan province
(Luang in Thai word means to ‘pull out’)
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Mai (Pha Mai) Silk
Mai Wood
Mai Haab Hook Beam holder
Mai Hua Hook Cord rod
Mai Kam Pan Cloth beam
Mai Kand Kee Loom frame
Mai Kue Kee Upper loom frame
Mai Na Dak Warp beam
Mai Poang Peng Extended warp wood support
Mai Yeab Hook Treadles
Mee Hole Type of Mudmee in Khmer style found in Surin
province (see also Pha Hole)
Moo Street number of the village
Muk A weaving technique using a supplementary warp
yarn to design the pattern of textile
Mudmee A weaving technique using a resistance to dye on
the yarns before weaves to produce the different
shades of colours, known also as Ikat.
Naak A mythical animal looks like a snake
Naga A mythical serpent capable of assuming human
forms
Ngam Beautiful
Ob-hang Oven-dried
Ob-tak-dad Sun-dried
Onn Light (colour)
Pan Nang Weaver’s bench
Pha Textile
Pha Am-prom A Khmer style textile found in Surin province (Am-
prom in Khmer language means ‘Prom Buddha’)
Pha Biang Isan words of Pha Sa-bai
Pha Hole A Khmer style textile found in Surin province (Hole
in Khmer language means ‘spread’)
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Pha Khao-ma A rectangular textile used as a sash, turban, bathing
wrap or as a cradle for a baby; usually in checkered
patterns
Pha Prae Wa A shoulder-sash worn by Phu Tai women in
Northeast Thailand (see also Prae Wa)
Pha Puen Plain woven textile
Pha Sa-bai A rectangular textile worn over the shoulder or
across the chest
Pha Sin A woman’s woven tubular skirt with one or two
side seams
Pha Tor Woven textile
Phu Tai Tai ethnic sup-group living in north-east Thailand,
mainly in Kalasin, Sukolnakorn and Mukdahan
Plook Mon Cultivate Mulberry tree
Prae Wa A weaving technique using supplementary weft in
the same technique of Chok.
(Prae mean silk. Wa mean two metre)
Rai Measurement of land: 1 rai = 0.16 ha.
Saboo-daeng Bellyache bush (Central Thai language)
Saboo-luead Bellyache bush (Isan language)
Sao Pole
Sao Kee Loom pole
Sao Mae Kee Main loom pole
Sa-roang Man’s tubular loincloth
Sa-wang Bright (colour)
Sen Dai Yarn, Thread
Sen Dai Yuen Extended warp
Siamnese Central Thai People
Sin Central panel of a woman’s Pha Sin skirt
Sirikit First name of the current Queen of Thailand
Sod Fresh
Suay Beautiful
Suay Ngam Beautiful
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Tai An ethnic group, made up of several sub-group,
inhabit from Assam through Burma, Thailand, Laos
and Vietnam and parts of southern China
Tai Lao Tai ethnic group from Laos
Tai Lue Tai ethnic group from Sibsong Panna, China
Tai Phuan Tai Lao group from Xieng Khouang province, Laos
Tai Yuan Tai ethnic group living in Lanna
Takor Heddles (Central Thai language)
Tambon Sub-district
Teen Chok Hem border of a woman’s Pha Sin woven with a
discontinuous supplementary weft
Thai Citizen of Thailand
Tor Pha Mai Weaving silk yarns
Triam Sen Mai Preparing silk yarns
Yok A weaving technique used to refer to various types
of twill weave. The design is usually related add
environment and religious beliefs
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Chapter 1: Introduction
Preamble
The research described in this document was undertaken in the northeast of
Thailand and analysed and documented in Canberra, Australia. This is a collaborative
research project involving the Faculty Applied Art and Design, Ubon Rajathanee
University and the Department of Industrial Design at the University of Canberra in
Australia. The research focus is textile production in rural northeast Thailand and
understanding how the practice of Industrial Design is able to positively influence this
traditional craft by evaluating natural material preservation techniques for the production
of traditional dye colours. This Chapter describes the background to the research and
identifies the context, research aims and structure of the document.
1.1 Background
The Thai economy is moving past the traditional advantages of low labour costs
into an environment requiring the design and development of nationally generated
intellectual property, especially in the area of textile design and manufacture. In order to
achieve this level of maturity, Thai industry at the village level will require more
sophisticated capacities with respect to consumer product design and development. In this
respect, the North-eastern region of Thailand, known in ancient times as the Isan Kingdom,
and today still referred to as Isan, has a long, proud and significant history in textile
production. Continual textile production in this region still utilizes production techniques
and processes drawn from the historical Isan period. Textiles in silk and cotton have an
important social and economic role in modern Thai culture, contributing to the regions
economical development.
However, the village-based textile industry in Isan is relatively undeveloped
compared to textile production in other regions in Thailand. Improved design and
manufacture of Isan textiles could play an important role in terms of social equity and
quality of life for textile workers who are mainly aging females. The economic benefits of
an improved textile industry include intellectual property from improved process and
2
garment design, increased product options for the tourist industry and general product
exports from Thailand, as well as possible conservation of scarce and precious resources of
natural materials from which colour dyes can be produced.
Over the past decade the Industrial Design department from the University of
Canberra (UC) has collaborated with counterparts in the Faculty of Applied Art and
Design, Ubon Rajathanee University (UBU), in developing product design education as a
means of improving product outcomes in rural village production. UBU is situated in the
north-east or Isan region of Thailand known for the quality and beauty of hand crafted
products and especially textiles woven from cotton and silk.
UBU is a prominent university involved in many aspects of regional development
and closely linked to Thai Government initiatives to encourage the maintenance and
advancement of village production in order to improve village sustainability. The
collaboration between the UC and UBU has led to the introduction of graduate product
design courses with a research focus on increasing the variety, quality and marketability of
village products. Importantly, the collaboration has encountered a need to develop
approaches to product design research and development that are sensitive both to the
village weavers and the social organisation of rural village life. And the latter is one of the
major concerns of this thesis and its research questions.
Isan textiles have a rich and extensive history, the skill and knowledge required in
their production is under threat. Often this noted collaborative research confronts the issue
of traditional skills and knowledge that have slowly been lost over time. This is
particularly the case with textiles as the processes involved in producing the thread and
weaving the cloth are very intricate and require a high level of skill and knowledge
traditionally pasted down through the generations as part of village life. Frequently the
first task in village research work is the process of identifying, understanding and
documenting this knowledge. This thesis is also concerned with these aspects.
3
1.2 Context and Scope of Research
An explanation follows of the context of the research in terms of collaborative
arrangement between the University of Canberra and Ubon Rajathanee University. The
collaboration began with the commencement of graduate product design course and
curriculum development for the Faculty of Engineering at UBU. Previously UBU had
developed a corporate objective of providing constructive support to the region described
as Isan and contributing to regional growth through the support and development of
traditional crafts. UBU considered the initiative had great potential for new product
development and importantly the refinement and development of existing traditional
handcrafted products. Initial collaborative steps included product design course and
curriculum development leading to graduate courses with a focus on design education and
skills training for a new generation of product design teachers. Significantly this led to the
study of product design research methodologies that were applicable and relevant to village
production.
UBU and UC have collaborated in many fields of product design education and
research. Product design, also known as industrial design, was selected as the new name
for the course because it translated easily into Thai and was understood by village
craftsmen and women who are important to the program and therefore could be considered
stakeholders. In this case, the researcher is a Lecturer in the Faculty of Applied Art and
Design (UBU) who is enrolled in a graduate program at the UC, and she is therefore
governed by the guidelines and procedures the UC places on research activity. However,
under the collaborative arrangement, the researcher had access to the graduate support
programs in both the UC and UBU including access to academic staff from a range of
disciplines in both of the universities. For example, the study consisted of periods of field
research in Isan such as village surveys and experiments over a period of four years.
During this time the research program was directed from the UC however, senior
academics from UBU were able to supervise when the circumstances required local
knowledge and expertise. The UBU academics involvement greatly contributed to the
research outcomes and their contribution have been acknowledged in the body of this
document.
4
The overall context of the research is best described as an environment that is
potentially strong for the development of product design research. Internationally, the past
five years have witnessed extraordinary growth in all areas of design research. National
economies are becoming increasingly drawn towards exported products that have been
generated from domestically developed intellectual property. This is especially relevant to
the industrial development of Thailand where many traditional industries and crafts have
contributed to the general economy. Village textile production in north-eastern Thailand
could benefit from structured design and manufacturing strategies that have a consumer
focus and improved production outcomes without detracting from traditions and quality of
lifestyles.
The village textile workers have little knowledge of design and production methods
that have the potential to make their product more valuable. Workers use techniques
handed down from the preceding generation which in some cases have not adapted to
changing circumstances such as real change in their physical environment. This situation
can lead to workers not developing financially as the textile market in Isan still remains
relatively under-developed, even though the villager weavers have immense textile
knowledge and production skills.
Traditional Isan textile production techniques could potentially be lost from the
culture of the region because these processes are complex and slow, especially when
compared to new textile production in industry. However, modern techniques such as
chemical dyes are recognised as being dangerous to the environment. The villagers require
a compromise between the advantages of new technology and the disadvantages of
dangerous manufacturing techniques. The Isan textile market is still a relatively small
section1 of the total textile market and the textiles are often sold within the village and
produce a small level of profits compared to other textile industry such as the northern
region. Textile production is considered to be challenging work undertaken mostly by
village women who typically prefer to sell their product within the village as opposed to
‘middle-men’ or merchants.
1In the first half of fiscal year 2004, five-star products from the north-eastern provinces generated 5.8 billion baht. Source Thai Government website www.prd.go.th accessed Dec 2007
5
The scope of the research reported in this thesis is founded on the proposition that
product design and manufacturing strategies can be implemented at a village community
level that support and re-invigorate the cultural tradition of textile design and production.
The scope of the thesis involves a detailed survey of the historical and cultural traditions of
Isan textile production such as the methods and techniques and their influence on current
textile production. This is considered in light of the pressures facing village weavers today
especially the influence current production techniques on village production. The way
village weaver’s deploy traditional techniques for silk and cotton production has been
analysed in a program of field surveys which highlighted many issues and concerns facing
the workers.
Analysis of the findings of these surveys is discussed in conjunction with current
thinking in product design research and in particular adapting a generic design process as a
model to guide the research methodology. Analysing village production using an adaption
of this design process has led to the development of alternative natural dye preparation
techniques which led to a specific series of unique colours. The resulting colours were
presented to village weavers and their reactions were surveyed. The new preparation
techniques have produced new design colours and the research methods deployed have
provided an effective model for villagers to follow in the development of new dyes and
colours made from natural materials – it will be shown that this methodology has the
potential to be deployed on a larger and broader scale in village based silk and cotton
textiles weaving communities. Finally, the significance of the findings and conclusions in
relation to the thesis aims and objectives are discussed with options for further research.
1.3 Aims and Research Questions
The overall goal of this investigation is to identify and develop potential design
research activities that can affect positive change at a village level in ways that are socially
constructive, and beneficial. This research aims to assist in the maintenance of the
distinctive character of traditional regional textile production in north-eastern Thailand by
restoring natural dyes and traditional patterns that can be produced using existing textile
production processes – it is also essentially a demonstration of how the design process and
a research approach can be applied for the benefit of textiles village communities. In
6
addition, this research has been informed by the practice and processes of product design
as an appropriate model to underpin research methodologies:
The aims of this thesis are reflected in three, interrelated research hypotheses or
propositions, namely:
1.3.1 Applying and conserving traditional methods of dying textiles is a valued process
basic to the design and production of textile products at the village level.
1.3.2 Development and application of natural dyes, as part of the textile design process,
is a feasible and continuing resource at the village level.
1.3.3 The design process employed in the development of textiles based on natural dyes
is a beneficial process in terms Occupational Health and Safety (OHS).
These propositions will be informed by the following research questions in relation
to textile design and production in the Isan region of Thailand:
1 What is the current state of the art and characteristics of textile production in rural
villages?
2 Is colour and colour dyeing a major factor in the design and production of village
textiles? Do villagers value the use of natural dyes?
3 Is the use of natural dyes a fundamental component of village textile production?
4 Can natural dye materials be developed and applied safely, and what are the
responses of village weavers to the colour outcomes of preserved dyes?
5 What improvements can be implemented at the village level with respect to
preserved natural dyes and colour applications in the context of product design?
6 Are pragmatic design research methods applicable at a village level in the context
colour dye development and application?
1.4 Layout of the Thesis
Following this introduction, Chapter 2: Literature Survey and Information Search,
starts with a discussion of the sufficiency economy in Thailand. It includes a history of the
Isan region and textile developments, a review of traditional textile production, and
assesses the relationship between colour and design in an Isan context.
7
Chapter 3: Theoretical Development and Constructs, explains the research
proposals and research questions and introduces design research methods that are
applicable to the discipline of product design and appropriate for gathering data concerning
rural village textile production. A model is proposed that links components of research
activities to the various phases of the Generic Design Process: this model is explained and
methods are proposed for trialling and assessing the model in village communities.
Chapter 4: Research Program and Experimental Investigation, describes the aims
and objectives of a series of surveys and experiments undertaken in NE Thailand during
2004 to 2007. The surveys are described in terms of their objectives, methods and
relevance to the research proposals and the subsequent research questions developed in
Chapter 3.
Chapter 5 describes the final survey procedures, experimental data and analysis of
the three surveys described in Chapter 4. The surveys were structured in an iterative and
pragmatic manner because knowledge of the issues facing textile workers in NE Thailand
had to be determined prior to the final experiments, and surveys evaluating the viability
and acceptance of alternative techniques for preparing natural materials for colour dyes.
This chapter includes details of the results from each survey.
Chapter 6 Results and Discussions, summarizes the results in relation to the major
research areas, the original aims of the thesis, the theoretical development and the
experimental investigation described in Chapters 4 and 5. Chapter 7 discusses the research
outcomes in terms of their importance and contribution to the body of knowledge
pertaining to village textile production in NE Thailand and makes recommendation for
future research. Chapter 8 contains all references and Chapter 9 records and lists the
underlying qualitative data, results and related analyses that validates research findings and
conclusions.
8
2 Literature Survey and Information Search
Preamble
Textile production has been an integral part of rural village life in northeast Thailand
for literally hundreds of years. However as the country develops and changes rural textile
workers confront difficult and challenging times that threaten their ancient craft. This chapter
provides the information required to gain an understanding of the background of Isan textile
production and some comprehension of the problems influencing the current operating
environment.
The chapter assesses the current working environment by analysing the thinking and
actions behind the concept of ‘sufficiency’ in Thailand. This is followed by a brief history of
textiles in Thailand and a review of traditional village textile production in order to develop an
historical context and some understanding of the complexity of weaving. Colour in Isan
textiles is reviewed in order to appreciate the variety and wealth of Isan colour and to identify
the main natural materials that produce the colours.
The information detailed in this chapter comes from a variety of sources ranging from
Thai Government websites, texts and journals written in Thai and English, and from
practitioners in the relevant fields. For example, information on the Thai sufficiency economy
was taken from presentations by visiting Thai academics at the Centre for Thai Studies at the
Australian University of Canberra, alternatively information on natural materials and dye
colour was found in Thai books bought from the Roi-et Museum in northeast Thailand.
Eliciting information was both challenging and rewarding as the real knowledge of Thai
textile production resides in the minds of Isan village weavers.
9
2.1 The Sufficiency Economy in Thailand
2.1.1 Background and context to the study
Village design and manufacturing activities in Thailand are regarded as especially
important, from both a craft and professional design point of view, firstly, for example, by the
Royal Family – His Majesty King Bhumibol Adulyadej, has been proactive over many years
in this regard, with many patents and projects favouring rural communities to his credit – and
secondly, through the policies of the Thai Government such as through its One-Tambon-One-
Product initiative (OTOP). This policy was introduced to encourage village communities to
develop specialised products that have commercial value whilst maintaining cultural heritage
and traditional craft and design skills. The Government is especially proud of its regional
crafts, such as textiles produced in the Isan region, and has made it clear that these should be
preserved, updated and developed further in order to improve the quality of village life in
economic and socially worthwhile terms.
However, village design and manufacturing practices in the area of textiles have
developed slowly in recent years and, moreover, the use of chemicals in the textiles dyeing
processes have serious health and occupational safety implications as noted in the
Introduction. This is a critically important issue, especially as the dyeing of textiles is one of
the first steps in the design and manufacturing process. It is proposed that the introduction of
methods based on the design process will have a notable effect in improving the design and
manufacture of textiles at the village level and this is one of the main reasons for undertaking
this thesis. In addition, the way in which village people approach the design and manufacture
of textiles, beginning with the fundamental dyeing of materials, needs to be investigated at
first hand in order to obtain a better understanding of village life.
The village tradition of making objects necessary for living still exists with an historic
emphasis on the importance of skill and craftsmanship in design and making. Traditions
associated with the family unit prevail, such as handing skills down through the generations
and making objects as a family unit during the rainy season. Village production such as
10
textiles, ceramics, metal casting, and cane-ware and timber fabrication are primarily concerned
with the manipulation of natural materials that employ traditional technologies in their
construction. There is a tendency for villagers to group together and concentrate on a
particular production category and, although this happens for mainly social reasons, it has the
effect of improving their capacity to penetrate a commercial market. Importantly, the
knowledge and skills of village production are significant and deployable to other market
categories. If the villagers are led through a process of diversification in a sensitive manner, it
may well have the effect of empowering their overall business acumen and subsequent
economic sustainability. This process of leading or guiding village production has grown
from the principles of the Sufficiency Economy and subsequent Thai Government programs
such as OTOP. However, it is necessary to understand the background and importance of
Sufficiency Economy in order to appreciate the significance of OTOP and its relevance to the
operational and research context of this study.
2.1.2 Sufficiency Economy
As discussed above, OTOP is essentially a response to the concept of the Sufficiency
Economy which was initiated by the King of Thailand in the 1970s and, importantly,
subsequently developed and articulated in a series of speeches to the people of Thailand.
Pootrakool (2007) described the three underpinning principles of sufficiency such as (1)
moderation, (2) reasonableness, and (3) self-immunity from internal and external changes. He
also noted that sufficiency is founded on an acceptance by all Thais of the importance of
personal qualities such as honesty, integrity, and patience and perseverance. Pootrakool1 then
described the philosophy of the Sufficiency Economy as one that emphasised the middle path
as an overriding principle for appropriate conduct for all of Thai society, such as ‘the level of
families, communities, as well as the level of (the) nation in development and administration’.
Pootrakool’s description of these principles have been clearly articulated by the King
Of Thailand in a speech he made to the Thai nation in 1999, following a period of financial
1 Pootrakool, K., (2007). Sufficiency Economy and the Government. National Thai Studies Centre, ANU. Paper Presented at the Thailand: The Sufficiency Economy Concept. ! June 2007
11
turmoil largely resulting from external currency speculation. In this instance the King
emphasised the need for Thai society to be less vulnerable to external economic pressures.
“Sufficiency” means moderation, reasonableness, and the need of self-immunity mechanisms
for sufficient protection from the impact arising from internal and external changes. To
achieve this, an application of knowledge with due consideration and prudence is essential At
the same time, it is essential to strengthen the moral fibre of the nation, so that everyone,
particularly political and public officials, academic and business at all levels, adhere first and
foremost to the principles of honesty and integrity.”2
The Thai Government, responding to the principles of the Sufficiency Economy has
identified three relevant policy directions. Firstly, at a macroeconomic management level, a
Sufficiency Economy calls for fiscal conservativeness, prudent monetary policy, appropriate
level of external debt and adequate international reserves — the approaches taken in response
to macroeconomic management will directly impact on growth, inflation, budget deficit verses
adequate saving, energy security and national risk management. Secondly, Sufficiency
Economy principles have influenced the design of the government’s policies and projects in
order to make Thai people more self-sufficient; for example, policies such as village funds,
farmer’s debt forgiveness and mega-projects. Thirdly, the search for alternative development
strategies that may influence the balance of a national economic development framework,
strategies, such as rural development together with industrial development, building strong
communities and quality growth at a reasonable pace with an emphasis on public well being.
It is the second and third levels of policy direction that directly affect this
investigation. Strategies that encourage Thai people to be more self-sufficient along with
alternative development strategies have a clear impact on rural village life. These strategies
encourage villagers to be more independent and self-sufficient by introducing concepts such as
standing on ones own feet, not being too extravagant, not over-extending yourself and live
beyond your means, not being too greedy and only borrowing for good reasons. Importantly,
2Royal Speech (1999). Dusidalai Hall, Chitralada Villa, Dusit Palace. http://www.amarin.co.th/royalspeech/speech98E.htm. Accessed 12October 2007
12
Government policies were introduced to encourage and facilitate the organization of village
production.34
An example of the influence of Sufficiency Economy principles can be observed in the
subsequent changes to rice production in rural centres. Previously, Thai agriculture was rice
production dependent and suffered from problems typically associated with a monoculture or
single industry dependence. Each year, everything depended on the success of the rice crop
which left villagers vulnerable to problems of supply and demand, the weather, debt issues and
the changing demographic of village populations especially migration to larger centres.
Sufficiency Economy principles called for rice farmers to be more self-sufficient, therefore if
the main problem was adequate water supply then they might need and should be able to
obtain government support to increase water storage. The farmers would be encouraged to
form a co-operative in order to increase their production cost effectiveness and to strengthen
their ability to negotiate in the market. Additionally, the co-operative benefited from
assistance from commercial banks which enabled further rice production expansion
possibilities such as village-based storage and milling.
The rice production case study can be viewed as a new approach to development, however it is
considered to be ‘still a work in progress but with great promise5.’ Sufficiency Economy
principles provide a different approach that still functions within an existing market system
and offers potential for balanced and equitable growth that should empower rural Thai
villagers to becomes more self-sufficient over time and improve the quality of rural life.
Importantly, the development strategies identified in the rice production case study were
considered to be deployable to other village industries such as textile production.
3Pootrakool, K., (2007). Sufficiency Economy and the Government. National Thai Studies Centre, ANU. Paper Presented at the Thailand: The Sufficiency Economy Concept. 1 June 20074 Pootrakool, K., (2007). Powerpoint Presentation: Understanding Sufficiency Economy Concept and its Applications: a View from Thailand National Thai Studies Centre, ANU. Paper Presented at the Thailand: The Sufficiency Economy Concept. 1 June 20075Pootrakool, K., (2007). Powerpoint Presentation: Understanding Sufficiency Economy Concept and its Applications: a View from Thailand National Thai Studies Centre, ANU. Paper Presented at the Thailand: The Sufficiency Economy Concept. 1 June 2007
13
2.1.3 History of Royal and Government support for Textile Production
Sericulture, that is growing silkworms to produce raw silk, is the first stage of the
ancient craft of silk textiles production and has an extensive history of Government and,
importantly, Royal patronage. Sericulture commenced in the reign of Rama V (1901) and a
Department of Silk Craftsmen was established in 1903 to promote silk production.
Subsequent Governments support focused on increasing silk production leading to a research
centre located in Nakornratchasima, now known as The Queen Sirikit Sericulture Centre
(Nakornratchasima). In regional centres, for example Ubon Ratchathani province, sericulture
gained Government support in 1958 with the establishment of a Silkworm Feeding Promotion
Station set up by the Department of Agriculture. Today, the centre is known as the Queen
Sirikit Sericulture Centre (Ubon Ratchathani, 2005) and is part of the Queen Sirikit Institute of
Sericulture, supervised by the Ministry of Agriculture and Cooperatives.6
In more recent times, Queen Sirikit is considered to be primarily responsible for the
revival in silk production and the production of regional textiles. The Queen wanted to
encourage and maintain traditional Thai silk production as a means of improving the quality of
village life. In the past, traditional textiles were worn by royalty and nobles; the Queen re-
introduced Thai costumes and promoted their use as formal wear by members of the Royal
Family and Government officials and Thai people generally. This action began to reinvigorate
public interest and was enhanced by subsequent textile exhibitions, supporting educational
activities and fashion events that clearly identified the inherent beauty of Thai silk textiles. In
1976, The Queen authorized the establishment of the Support Foundation, sustained by royal
patronage as a centre for the conservation, research and development, and promotion of
traditional Thai silk production. The Foundation has underpinned the rejuvenation of Thai
textiles and enhanced national and international consumer awareness in the product.
Subsequent Royal support for Textile production in Thailand is a direct result of the King’s
hypothesis and subsequent articulation of the Sufficiency Economy, which led to the Thai
6http://www.moac.go.th/builder/mu/images/The%20Queen%20Sirikit%20Institute%20of%20Sericulture.doc. 18 October 2007
14
Government introduction of OTOP in 2001. The organization and benefits of the OTOP
program are described in the following section.
2.1.4 One Tambon One Product (OTOP)
As foreshadowed above, the Thai Government developed economic policy in response
to the principles of Sufficiency Economy. It was the second and third levels of policy
development, that is, the design of the government’s policies to make Thai people more self-
sufficient and the search for alternative development strategies that influenced the balance of a
national economic development framework and the subsequent introduction of a program
known as OTOP. OTOP is consistent with the goals of policy strategy because it facilitates
rural development by steadily building strong communities together with an emphasis on
public well-being.
The OTOP (One Tambon One Product) program was originally introduced in 2001 by
the Thai Rak Thai government (2001-2006), using Japan's successful One Village One
Product (OVOP) as a model for the scheme. The OTOP program has successfully introduced
a form of co-operative organization into village life that is consistent with village social
organization and the Governments7 objective of broadening the trading basis of villages. The
name Tambon is the equivalent of village or town in English, which is the program’s
demographic target. As noted, OTOP searches at a village level for products with potential for
national and international distribution. In this way the Thai government has been promoting
local village industry by utilizing the culture, traditions and the natural resources of the region.
This program assists villages to improve the quality of their product and provides assistance in
promoting and marketing to wider national and international markets. OTOP works alongside
individual villages encouraging them to use their extensive craft skill and knowledge together
with natural materials from their region in the production of distinctive products and
handcrafts. Village products8 may include cotton and silk textiles and clothing garments,
pottery, fashion accessories, household items, food items and beverages, woven handicrafts, 7 Pengsaa, A., Carson, D., Bonollo, E., (2007) Developing Appropriate Field Survey Research Methods for Village Product Development in North-Eastern Thailand. ConnectED 2007 International Conference on Design Education, University of New South Wales; Sydney8Leicester, J. Handcrafted products of Thailands Village communities. http://www.tatnews.org/emagazine/2178.asp Accessed 15 10 07
15
artistry items, gifts, household and decorative items, and non-edible herbal products.
Currently, there are approximately 36,000 groups9 across Thailand with between 30 to 3,000
people per group.
2.1.5 OTOP: Structure and Management
OTOP works with village production that already exists in order to cater for the needs
of the people, with any excess production being exchanged or bartered with other villagers.
The program has helped villagers to confront issues such as increasing production in order to
respond to increased demand and deadlines. Interestingly, the program has brought a wealth
of support from a range of Government Departments providing advice on ‘production, quality
control, packaging and designs10 that make them even more attractive to domestic and export
markets’. The Government ‘Agency Integration’11 approach of involving a number of
different departments can be observed in the following examples:
1. National OTOP Committee, Department of Community Development, Ministry of
Interior: This important body has a central committee with regional and provincial level
committees that work alongside villagers in identifying, developing and grading potential
products. Included in their function is the nomination and award of a "starred OTOP product"
for significant achievement.
2. OTOP City, Department of Community Development, Ministry of Interior: A
biannual exhibition is held in Bangkok providing the general public, national and international
tourists and international buyers access to the extensive wealth of Thai village products. This
is arguably the largest single exhibition held in Thailand deploying a range of OTOP
initiatives including four and five-star star products and the Hall of Fame for examples of
OTOP best practice in village products.
9 http://en.wikipedia.org/wiki/One_Tambon_One_Product 15 10 0710Leicester, J. Handcrafted products of Thailands Village communities. http://www.tatnews.org/emagazine/2178.asp Accessed 15 10 0711Suchinda, N, (2006). One Village One Product. http://www.asiaseed.org/apec2006sme/presentation_pdf/session1_natiya_2.pdf. Accessed 9 November 2007
16
3. Department of Export Promotion (DEP), Ministry of Commerce: This Department
concentrates on promoting and exporting OTOP products by using a range of promotional
activities, including:
3.1 The display of selected products at trade fairs in Thailand and overseas
3.2 The in-store promotion of OTOP products in Thailand and overseas
3.3 The promotion of OTOP products in Thailand Exhibitions held in various
countries.
3.4 Established a Product Development Centre (DEP)12 where ‘teams of designers to
work with villagers to create marketable designs and packages for their products.’
3.5 Establishing OTOP shops and centres for international buyers and tourists
including smaller centres within major department stores and duty free product centres
in international airports.
3.6 Establishing OTOP outlets in export promotion centre in major Thai cities.
3.7 Establish the InterTrader scheme (DEP) which uses Thai trade shows to connect
international buyers with OTOP manufacturers. This includes an OTOP display
pavilion and an OTOP section for individual booths for product manufacturers.
4. Department of Industrial Promotion, Ministry of Industry: This Department has an
important role in developing products, training villagers and advising on quality control;
5. OTOP Online Support: This program began in 2000 and provides online access to
OTOP products through the www.thaitambon.com website.
2.1.6 OTOP Today
At the time of writing this thesis, the interim Thai Government led by Prime Minister Surayud
Chulanont clarified its position13 regarding OTOP with the following words: ‘although the
"One Tambon, One Product" (OTOP) program was initiated by the previous government, his
administration considers it an important policy to be implemented on a continual basis’. In the 12Leicester, J. Handcrafted products of Thailands Village communities. http://www.tatnews.org/emagazine/2178.asp Accessed 15 10 0712Thai Government Press Release (2007). http://www.boi.go.th/english/how/press_releases_detail.asp?id=1773. Accessed 15 October 200713Thai Government Press Release (2007). http://www.boi.go.th/english/how/press_releases_detail.asp?id=1773. Accessed 15 October 2007
17
press release, the Prime Minister emphasised the importance of the program and its connection
to the concept of Sufficiency Economy ‘advocated and developed by His Majesty the King’.
The Prime Minister14 also said ‘the policy of promoting community products is useful to
villagers at the grassroots level, and it is also serves as the country's major economic
foundation’, he also discussed how the policy ‘help improve the living standards of the local
people, who would not have to migrate to cities, especially Bangkok, in search of jobs’.
2.1.7 Findings
It is found that in Thailand the activity of village textile design and production is fully
supported by regional and national Government, the activity makes a vital economic
contribution and it is a significant cultural component to village life. In recent times, this has
been reinforced through the following initiatives from the Royal Thai Family and
Government:
1 The revival in silk production and regional textiles as a means of improving village
life is primarily the result of the actions of the Queen of Thailand who reinvigorate public
interest in traditional Thai textiles and garments and enhanced national and international
consumer awareness of these products.
2 The introduction of OPOP in 2001 as the main Government program assisting village
textile production. OTOP is founded on the Sufficiency Economy concept articulated by the
King of Thailand. The underpinning principles of the Sufficiency Economy are (1)
moderation, (2) reasonableness, and (3) self-immunity from internal and external changes.15.
These principles led to Thai Government policy directions important to the economic
development, self sufficiency and building of strong communities in Thai villages.
Importantly, the Government policies1617 have encouraged and facilitated the organization of
village production within an existing market system.
14Thai Government Press Release (2007). http://www.boi.go.th/english/how/press_releases_detail.asp?id=1773. Accessed 15 October 200715 Pootrakool, K., (2007). Sufficiency Economy and the Government. National Thai Studies Centre, ANU. Paper Presented at the Thailand: The Sufficiency Economy Concept. 1 June 200716Pootrakool, K., (2007). Sufficiency Economy and the Government. National Thai Studies Centre, ANU. Paper Presented at the Thailand: The Sufficiency Economy Concept. 1 June 200717 Pootrakool, K., (2007). Powerpoint Presentation: Understanding Sufficiency Economy Concept and its Applications: a View from Thailand National Thai Studies Centre, ANU. Paper Presented at the Thailand: The Sufficiency Economy Concept. 1 June 2007
18
3 OTOP introduced co-operative organization into village life consistent with village
social organization thereby broadening village trade by utilizing the culture, traditions and the
natural resources of the region. OTOP is supported by a range of Government Departments
using an ‘Agency Integration’ approach that trains village workers in ways to increase
production, improve product quality, develop packaging and new designs, and how to respond
demand and deadlines.
However, despite these initiatives much work still needs to be done at the village level
in order to safeguard traditional and encourage the use of natural dyes in the textile design
process. It follows that research at the village level, which aims to improve the practice textile
design and production, is worth undertaking especially if it improves the quality of life of the
villages, and is sensitive to their cultural and family traditions. Moreover, this research will be
compatible with Thai Government policies. Furthermore, there is little published evidence on
how the design and manufacture of textiles can benefit from the development of natural dyes
in the village environment.
19
2.2 A Brief History of Textiles in Thailand
Preamble
A brief survey of the history of textile design and manufacture in Thailand is
important and relevant to the context and aims of the research documented in this thesis.
This follows because this survey will help to map the development of textiles at the village
level and highlight areas where possible improvements in textile production may be
possible — especially in the development of natural dyes as a fundamental step in the
design process where the selection of colours and their effects on the subsequent design of
textile materials is a critical consideration for successful product outcomes.
2.2.1 Archaeological aspects of Textiles
Thailand has an extensive history of textile production. Evidence of textiles’
knowledge has been uncovered in many archaeological sites. One of the well-known pre-
historic sites is at Ban Chiang, Nong-han district, Udorn Thani province (figure 2.2.1).
Patricia Cheesman Naenna (1994)1 from Chiang Mai University stated that “the earliest
evidence of weaving in Thailand comes from four-thousand-year-old clay tools for making
hemp cloth in Ban Chiang. This site is considered by many archaeologists to be Southeast
Asia’s oldest civilization. Cheesman Naenna also maintains that “silk yarns dating from
500 B.C. were also found at Ban Na Di in the same region; cotton was grown and
processed into fabric2 by 300 BC.”
2.2.1 Ban Chiang Archaeological Site in Thailand3
1 www.tatnews.org Traditional Thai Textiles by Patricia Cheeseman, Chiang Mai University, accessed 25 September 2007.2 http://www.bangkok-thailand.com/faq-who-discovered-silk.htm (10 December 2007) 3
http://www.thesalmons.org/lynn/wh-thailand.htm (12.12.2007)
20
According to Cheesman Naenna, “Several rock paintings (circa 3000-4000 B.C.) in
Ban Chang region of Thailand show that people did not go naked. They covered their
bodies from the waist down with small pieces of unknown fabric. Unfortunately all the
early clothing found disappeared within a very short period of time because of
environmental factors. The climate in Thailand was too moist and warm to permit the
survival of such materials. Therefore, only a small number of these early textiles have
survived.”
Viboon Leesuwan4 has explained how a fragment of fabric found attached to
jewellery, from an archaeological site, indicated that the pre-historic people used fabrics
made of cotton and silk. He stated that “the fragments of plain woven hemp found attached
to the bronze bracelet by copper rust protected it from decay.” He also indicated that silk
must have been extensively used in pre-historic times, that is, before China introduced silk
as a trading commodity. From these examples of evidence of use, it may be assumed that
the process of textile and weaving has been a part of village life since ancient times.
Various ethnic cultures have contributed to the nature and history of Thai textiles
production. Tai ethnic groups from the Theravada Buddhist tradition, who inhabit several
Southeast Asian countries including Thailand, Myanmar, Cambodia and Laos, have
brought their own traditions, style and techniques to Thai textiles production.5 The Tais
brought important weaving technology, such as that based on frame loom and spindle
wheels, with them when they migrated from China around the 13th century.
Other ethnic groups have also contributed to Thai textile development. For
example, “The hill tribes of Northern and North-eastern Thailand also make significant
contributions to the country’s body textiles. Two of the most important hill tribes are the
Karen and the Hmong people. Because of environmental reasons, many of the Hmong
have again been relocated by the Thai government and have resorted to making and selling
crafts and textiles to tourists. Despite, or partly because of, the political troubles that both
the Hmong and Karen have endured, textile production remains central to their ways of
life” — as quoted from the website for the exhibit ‘Traditional Textiles of Indochina’ at
Truman State University (2007), with photos of hill tribe people (see figure 2.2.2 below).
4http://www.thaitextilemuseum.com/English/Information_on_Thai_textiles/The_Evolution_of_Textiles/the_evolution_of_textiles.html.Accessed 9 September 20075 http://finearts.truman.edu/Textiles/Thailand.htm (10 December 2007)
21
Figure 2.2.2: Images of Hill tribe people in Thailand6
2.2.2 Thai Regional Costumes
One of Thailand cultural heritages and marvellous art forms is, of course, textile
weaving. Many of the ancient textile patterns and technical intricacies are still maintained;
they still preserve their unique characteristic today especially in the tribal communities7.
Four tribal groups can be categorized according to the following regions:
1 Northern region (or Lanna Thai)
Lanna is the name of the old kingdom in the north of Thailand. Cotton textiles are
mainly produced here in smooth blends of natural dye colours, or textured fabrics made
from hand-spun yarns8. Many ethic groups that have settled in this region created various
textile techniques. Most textile weavers in Northern Thailand villages are Tai Yuan, Phuan
and Tai Lue people who still preserve the weaving styles and patterns that have been passed
down for generations, e.g., the Chok textiles style. Their famous creations are called Pha
Sin Teen Chok, Pha Kit and the weaving technique is called Kho. Naenna reported that the
Tai Lue specialise in another intensely skilled technique called tapestry weave, which is not
woven elsewhere. She also reported that the Lao Khang people make silk Mudmee and
Chok with great skill choosing red lacquer as their principle colour.
6 http://finearts.truman.edu/Textiles/Thailand.htm (12 December 2007)7 Source: www.thaitextilemuseum.com (From: Thailand Junior Encyclopaedia: volume 21 Local Fabric Weaving: a survey of production across the country, Silapakorn) Accessed 9 September 20078 http://finearts.truman.edu/Textiles/Thailand.htm (10 December 2007)
22
The photos below show examples of the northern style of textiles and costumes9:
Figure 2.2.3 Lanna Village Costume10
2 Southern region
Southern Thailand is well-known for the gold and silver brocade textiles called Pha
Yok. Naenna has reported that the weavers today still weave traditional motifs such as Dok
Mali (jasmine flower), Dok Bua (lotus flower) and Dok Rachawat Khom (a tiny diamond
motif). “These sumptuous textiles were often sent as tributes to the royal court”. Other
motifs found from ‘A survey of production across the country’11 include Lai Lookkaew, Lai
Dok Pikul, Lai Rajawat,, Lai Kanyang and animal motifs.
Photos of southern textiles are shown below in figure 2.2.4 (from Sunsite Thailand
at Assumption University website12).
9 Source: http://sunsite.au.ac.th/thailand/Thai_Handicraft/Thai%20Cloths/his_north.html (12/10/07)10http://sunsite.au.ac.th/thailand/Thai_Handicraft/Thai%20Cloths/his_north.html (10/10/07)11 Source: www.thaitextilemuseum.com (From: Thailand Junior Encyclopaedia: volume 21 Local Fabric Weaving: a survey of production across the country, Silapakorn) (9/10/07)12 Source: http://sunsite.au.ac.th/thailand/Thai_Handicraft/Thai%20Cloths/his_south.html(12/10/07)
23
Figure 2.2.4 Images of Pha Yok cloth – Southern Region13
3 Lower Northern and Central region
According to Naenna, the Siamese (or central Thai people) have imported most of
their textiles since Ayutthaya times, leaving little evidence of a central Thai weaving
tradition. Nevertheless, hand weaving of textiles was sustained in villages where ethnic
groups known as Lao Song Dam, Lao Khang and Tai Yuan lived. The minority Tai groups,
such as the Tai Lao sub-groups Phuan, So, Phutai migrated to this area at various times in
the history, in relation to Thailand Junior Encyclopaedia. Each of these ethic groups residue
strong in conserving their traditions. The technique of making Tin Chok fabric and Khit are
learnt by the women weavers for ceremonial costume and for decoration on the garments.
Chok textiles for hem pieces, and tube skirts, are woven in magnificent designs featuring
hook, step and lozenge motifs14.
Photos below show textiles from lower northern and central Thailand15 .
Figure 2.2.5 Textiles used in central court and in the villages16
13 http://sunsite.au.ac.th/thailand/Thai_Handicraft/Thai%20Cloths/his_north.html (10/12/07)14 www.tatnews.org Traditional Thai Textiles by Patricia Cheeseman, Chiang Mai University, accessed 25 September 200715 Source: http://sunsite.au.ac.th/thailand/Thai_Handicraft/Thai%20Cloths/cl_his.html(10/12/07)16 http://sunsite.au.ac.th/thailand/Thai_Handicraft/Thai%20Cloths/his_north.html(10/12/07)
24
4 North-eastern region (or Isan)
The majority of people who live in the northeast province of Thailand, better known
as Isan, are the Tai Lao ethnic group. The Tai Lao village women have been carrying on
textile weaving for many generations, especially the weft Ikat skirts called Mudmee.
Naenna maintains that Isan is the home of Mudmee, a weft Ikat technique that places the
pattern into the weft yarns, before they are woven, by tying sections with string to resist the
dye colours. Some favourite traditional motifs are naak, the sacred river serpents, pine
trees and lattice designs filled with fens and geometric flowers17. Other examples of
individual Isan textiles from Silapakorn18 include Pha Prae Wa, Pha Khit, Pha Poom and
Hang Krarok, classic Khmer designs in silk weft. Figure 2.2.6 and 2.2.7 show Pha Prae
Wa and Mudmee respectively.
Figure 2.2.6 Traditional Pha Prae Wa textiles from Ban Pone, Kalasin 19
Phu Tai traditional costume at Ban Pone, Kalasin
Figure 2.2.7 Mudmee from Khon Kaen11 Khit Sik from Khmer group from Surin
17
www.tatnews.org Traditional Thai Textiles by Patricia Cheeseman, Chiang Mai University, accessed 25 September 200718 Source: www.thaitextilemuseum.com (From: Thailand Junior Encyclopaedia: volume 21 Local Fabric Weaving: a survey of production across the country, Silapakorn)19 Source of all photos on this page: Siri Pha-suk, Handwoven Thai Silk, 2002
25
Isan has very long historical background. The oldest identified residents which are
known to have exited around 3600 B.C. belonged to Ban Chiang civilization. The journal
found on Sunsite Thailand at Assumption University website20 maintains that, “There is
evidence of advanced cultural developments such as bronze making since 2700 B.C. and
fabrication of cotton and hemp since 700 B.C. Pottery rollers have been found with traces
of colour pigment still attached to their carved surfaces, suggesting possible use as a textile
printing mechanism.” The author also assumed that, it is possible then that the prehistoric
people of Ban Chiang were wearing or using printed textiles, and had made convention
with island people in Southeast Asia, seeing that seen in the exchange of design elements
with their culture.
In the past, the types of textiles used in Isan divided into the main categories of
costume, household and ritual use21. The costumes were particular to the racial groups and
often designated status as well as showing off the weavers’ skills (Figure 2.2.8). In earlier
times, the young women could present their weaving skills occasionally on the social
events, mainly to impress the suitors, as this was an important criterion of a good wife.
Figue 2.2.8 Pictures taken by the author from Roi-et Museum, Thailand (2005)
Although, Isan has been known as the poorest area in Thailand, and silk is
identified as the highest-priced product in the market, Isan people still wear silk to their
daily work in the field. The reason is because the Isan area is too arid to grow cotton and
therefore the silks are more efficient, necessitating only the leaves of the mulberry trees to
feed the silk worm that are grown at residence. Formerly, Isan women wove their own silk
for everyday uses and did not sell their product as much as nowadays.
20 Source: http://sunsite.au.ac.th (2007) Isan Thai Clothes by Songsak Prangwatthanakun and Patricia Cheesman Naenna (12/10/200721 Source: http://sunsite.au.ac.th (2007) Isan Thai Clothes by Songsak Prangwatthanakun and Patricia Cheesman Naenna (12/10/2007
26
Figure 2.2.9: The styles of Isan clothes for male and female22
The traditional dress of Isan is sarong. The sarongs for female most regularly have
an embroidered border at the hem. While the sarongs for male are in a chequered pattern
called Lai Mak Rook which are worn straight, and not hitched between the legs in Central
Thai style. Male also wear a Pha Khao-ma, adaptable length of cloth which can be used as
a belt, a money and document belt, as headwear for protection from the sun, as a hammock
or as a bathing garment.23 Figure 2.2.9 are examples of Isan style clothes.
There are three most important styles that had been presenting in Isan up till today
are the Lao, the Khmer and the Phutai. These different styles can tell the ethnic origin of
the costumes, financial condition, and differentiate marriage status24.
In upper Isan, the Tai Lao and Lao Phuan who migrated from Vientiane and some
minority Tai ethnic groups made cotton for the most part, with patterns in weft ikat cloth or
Mudmee (tie-dyed) and additional weft techniques.
For central Isan and Mekong River Basin, Lao people who came from Pakse and
Savanakhet migrated into this area with traditional silk weaving skills. This area was
fortunate that King Rama V introduced advanced technology in the late 19th century and
made the finest export silks are produced today.
The lower area is occupied by ethic Khmer group who specializing in silk weaving
in ikats with three heddles weft. The women weave on Khmer style looms which are
different from the Lao standing looms seen in the upper and central Isan region. 22 Source: http://sunsite.au.ac.th/thailand/Thai_Handicraft/Thai%20Cloths/ (10/102007)23 Source: http://en.wikipedia.org/wiki/Isan(10/102007)24 Source: http://sunsite.au.ac.th (2007) Isan Thai Clothes by Songsak Prangwatthanakun and Patricia Cheesman Naenna (12/102007)
27
2.2.3 Thai Textiles Today
From ancient times, the manufacture of textiles remains fundamental to Thailand’s
affluence and financially viable expansion. Many countries in Southeast Asia recognized
Thailand as a well-known silk production centre. In the 19th century when textile
manufacturers began importing silk from China and Japan, the Thai silk industry became
to be viewed as old-fashioned. The online literature on ‘Traditional Textiles of Indochina’
from Truman State University (2007)25 found that, when Asian textile enthusiast Jim
Thompson attempted to revive textile manufacturing and silk production throughout all of
Thailand before the 1950s, the world began to recognize the traditional beauty and skill
inherent in Thai textiles for another time. Nowadays, Isan is renowned as the main centre
for Thai silk production. One of the best-known types of Isan silk is Mudmee silk.26
The trade received a major boost in the post-war years, when the Queen of
Thailand popularized Thai silk among westerners. Since the second half of the 20th
century, the Queen of Thailand has continued to encourage attention in traditional textile
forms and production, for the more modern look or function. “It was the insight of her
Majesty Queen Sirikit to encourage Thai women to produce traditional Thai textiles to
subsidise their livelihoods, and promote a sense of pride and respect for their traditional
skills”, Naenna (1994)27 was in agreement. The Queen herself has individually scrutinized
textiles and has been visiting villages throughout the country. The Queen has supported the
villagers in joining together to produce the raw materials needed for manufacture, and also
gave suggestion ways in which the quality of textiles can be improved for villagers
income.
25 Source: http://finearts.truman.edu/Textiles/Thailand.htm(10/102007)26 Source: http://en.wikipedia.org/wiki/Isan (10/10/2007)27 Source: www.tatnews.org (Traditional Thai Textiles by Patricia Cheeseman, Chiang Mai University) (10/102007)
28
2.2.10 HM Queen Sirikit plays a leading role in promoting mudmee silk28
Progressively, the world has begun to distinguish Thailand as a source of high
quality textiles with traditional unique style and highly-skilled methods. Thai weavers create
massive amounts of silk and cotton for local consumption and also global export.
In modern decades textiles have become the most important occupation after
tourism29. The funding of textile manufacturing by such high-profile statistics as Queen
Sirikit has furthermore guaranteed that the textile production will continue a significant
tradition for the Thai people in the future. This up to date restoration of traditional textiles in
the current economy in Thailand has proven that an ancient tradition can successfully
combine with our modern life.
28 Source:http://www.thaiwaysmagazine.com/thai_article/1921_thai_textiles/thai_textiles.html29 Source: http://finearts.truman.edu/Textiles/Thailand.htm
29
2.3 Traditional Village Textile Technology
Preamble
Traditionally, Isan textiles have played an essential role in village lifestyles for a
very long time. Naenna1 reported that young women in the past would show off their latest
creations at ceremonies where they hoped to catch the eye of a suitor and win the praise of
elders. In those early times, Isan women were respected for their weaving talents.
Nowadays, young Isan women have less interest in textiles weaving occupations —“The
great skills and artistic abilities of Thai women created fine textiles now found in museum
collections all over the world”2 .
The historical aspects of the following four areas of textile production in Isan will
be briefly discussed in this section, namely: Textile Production from Silk and Cotton;
Weaving Equipment and Weaving Techniques and Patterns:
Figure 2.3.1: Example of drawing art from a temple wall illustrating
traditional weaving by Isan women3
2.3.1 Textile production from silk and cotton
Textile production has been a major part of in Isan village tradition for hundreds of
years. Naenna found that many of textile village workers wove their own textiles on
simple standing looms. Each region has an individual way of weaving which is
appropriate to their culture and environment. Textiles produced from silk and cotton is the
main preoccupations for the villagers in many areas in the Isan region. There are
numerous production steps starting with the raw materials until they become a fine piece of
1 www.tatnews.org (2007) Traditional Thai Textiles. Retrieve 15 November 20072
www.tatnews.org Traditional Thai Textiles by Patricia Cheeseman, Chiang Mai University, accessed 25 September 20073 Source of image: Roi-et museum, Roi-et, Thailand (2005)
30
textile. Listed below are brief explanations of silk and cotton production using traditional
village techniques.
(a) Silk
As is well known, silk is produced from sun dried silk worm cocoons which have
been boiled and then made into yarn as silk thread. The silk yarn is bleached and dried and
sections are joined together to make longer lengths of yarn before they are colour dyed
prior to weaving.4 Village weavers in Isan have described how silk in general production
can be simply divided into three main processes;
1 Plook Mon – Liang Mai means the culture of growing mulberry trees and raising silk
worms.
2 Triam Sen Mai or silk yarn preparation, which includes Sen Poong (weft) and Sen Yuen
(warp). This process begins with spinning threads from silk cocoons, and dyeing threads
with natural or chemical colours, before weaving the design motifs and desired patterns
3 Tor Pha Mai or silk weaving process; a more detailed description of the silk weaving
process has been adapted from Phasook5 (2002) and can be found in Appendix 2.3.1:
Traditional Village Textile Technology.
Figure 2.3.2: silk worm on the jaw6 Figure 2.3.3: silk reeling clay pot7
4http://www.thaitextilemuseum.com. Retrieved 20 November 20075 Phasook, S. (2002). Handwoven Thai Silk. First Edition, Odian Store: Thailand6 Source of image: Mai Thai Pavillion, Khon Kaen, Thailane (2005)7 Source of image: Roi-et museum, Roi-et, Thailand (2005)
31
(b) Cotton
In general, cotton is picked during the Thai winter season in November and
December. The cotton is cleaned and the fibre is separated from the seeds: this process is
called Ew Phai. The fibre is beaten until it is fluffy with a bowstring called Kong Deed
Fai and then is spun into thread. Threads are separated into two groups; one for the warp
and one for the weft. After that, threads are spun on a spinning wheel into skeins and then
dyed8.
2.3.2 Weaving Equipment
The equipment employed in textile production is basically similar in all regions in
Isan. The basic weaving equipment is called a Loom (see Figure 2.3.4) which is necessary
in all textile production.
Figure 2.3.4: Tradition Isan Loom (kee) image (taken from Roi-et Museum, Thailand).
8 http://www.thaitextilemuseum.com. Retrieved 20 November 2007
32
The numbers in this figure refer to the following components of the loom.9
1 Mai Kue Kee or upper loom frame ; 2 Sao Mae Kee or main loom pole; 3 Mai Kand Kee
or loom frame; 4 Sao Kee or loom pole; 5 Mai Na Dak or warp beam; 6 Pan Nang or
weaver’s bench; 7 Lak Hua Khao or cloth beam pole; 8 Mai Kam Pan or cloth beam; 9
Mai Yeab Hook or treadles; 10. Kob Feum or breast beam; 11. Fun Wee or reeds; 12 Khao
(Takor) or heddles; 13 Cheak Fuem or beam cord; 14 Cheak Khao or heddle shaft cord; 15
Mai Haab Hook or beam holder; 16 Cheak Mai Haab Hook or cord holder; 17 Sen Dai
Yuen or extended warp; 18 Mai Poang Peng or extended warp wood support; 19. Mai Hua
Hook or cord rod; 20 Cheak Tor Krueng Pook or loom holding cord; and 21 Pha Tor or
fabric. The images below in Figure 2.3.5 and 2.3.6 are two examples of Isan traditional
textile production equipment taken from Roi-et Museum (2005).
Figure 2.3 5: Traditional Akk for organizing threads
Figure 2.3.6: Traditional Hoang Kan Mee for Mudmee
9
Source of image and description: Roi-et museum, Roi-et, Thailand (2005)
33
2.3.3 Weaving Techniques and Patterns
“Weaving is a textile production method which involves interlacing a set of longer
threads (called the warp) with a set of crossing threads (called the weft).”10 The following
examples of cloth (see below)11 are typical of the textile weaving techniques used in Isan.
They include Puen or plain weaving, Khit, Chok, Yok, Prae Wa and Mudmee (ikat). These
examples are described in detail in Appendix 2.3.1: Traditional Village Textile
Technology.
Weaving Techniques:
(a) Plain
(b) Khit
(c) Chok
10 http://en.wikipedia.org/wiki/Textile#Production_methods. Retrieved 8 August 200811 Source of images: http://www.thaitextilemuseum.com. Retrieved 22 November 2007
34
(d) Yok
(e) Mudmee
(f) Prae Wa12
2.3.4 Patterns
Conway 13 has stated that the Isan region is famous for the silk weaving skills and
also the quality of the silk, especially Mudmee. Isan Mudmee has a great variety of
patterns and colours, which imitate nature including flowers, trees, fruit, animals and birds.
“These complex patterns are interspersed with squares, triangles, circles, zigzags and
stripes.”
The following list of patterns was collected in selected villages in north-east
Thailand: “Cobra, king of snakes, trees, birds, serpent, weeds, white flower, rocket, melon 12
Image taken by the author: from Ban Pone, Kalasin, Thailand (2005)13 Conway, S. (1992) p 157 Thai Textiles. The British Museum Press; London
35
seed, diamonds, waves, water melon, turtle, cones, stripes, hooks, squid, spider, dragon,
bamboo, lions, butterflies, elephants, rice, and water hyacinth”14.
2.3.5 Current trends of Isan textile production
Isan textile production nowadays is continually developing. In the past, textile
production was never a main business activity, but currently people give great value to
marketing but at the expense of preserving the traditional textile production methods.
Traditional costumes, colour dyeing, weaving and pattern processes are barely seen in
some areas of Isan, but chemical dyes are used almost everywhere in Isan due to the
convenience of use; however, without taking precautions regarding the occupational health
and safety issues for textile workers.
Isan textiles have been influenced by central Thai (Bangkok) textiles; this has been
a rapid development in the past ten years. Foreigners, mainly western people, tend to be
more interested in the traditional Thai textile production than modern production. The
unique and attractive Isan weaving skills have made a big impression on the world where
textiles made by local Isan women are considered to be a piece of art. Hence, research that
aims to preserve and enhance these traditional skills is especially worthwhile.
As noted before, Her Majesty Queen Sirikit has spent much time trying to
encourage Thai people to see the precious quality of their own traditional textile skills.
Over many years the Queen has made clear her desire to preserve traditional methods of
weaving silk as a well thought-out part of the Thai national inheritance. This effectively
made the Thai government realise how important it is to promote traditional textiles
particularly products from the North and North-eastern (Isan) Thailand that have caught
the attention of the world textile and fashion industries.
2.3.6 Findings
The basic differences between textiles production in the past compared to the
current times are described below:
14 Conway, S. (1992) p 157 Thai Textiles. The British Museum Press; London
36
1. The basic reasons for most of the textile production in the past was to
produce cloth for costumes and households products that were required for daily use.
Today, although cloth is still produced for village ceremonies and rituals, most textile
production is for sale in the market.
2. In the past, village weavers used traditional methods which employed pure
natural materials to produce textiles. Today, the weavers add new techniques, textile
machines and either blend natural dyes with chemical dyes or just pure chemical dyes.
3. Social value: skilled weavers in the past were highly respected and had a
senior social position in the village. Today, especially among the younger generation there
is little respect for these skills and therefore reduced social value or status for the Isan
village weaver.
It follows that an investigation into the dyeing of textiles using natural materials
may well reverse these negative trends, especially if it can be shown that new, appealing
colour production methods can be used in the design process at the village level whilst
improving health and safety, and the marketability of village textiles based on new colours.
In view of the very large range of colours that may be produced from natural materials, the
range of colours so developed in this research will need to be restricted mindful of any
related toxic effects.
37
2.4 Relating colour to design
Preamble
As is well known, colour is a fundamental parameter in the design and production
of textiles and in product design generally. Designers and craft persons use a palette of
colours to enhance the visual perception of form, pattern and texture as well as the
character or personality of designs (semantics or embedded meanings), especially in the
design of textile materials and subsequent design of garments and other fashion items. The
determination and selection of colours is usually the basic starting point in the design
process. It follows that this reasoning may also be applied to the production of colours for
textiles in Thai village situations where, as will be shown later in the experimental work of
the thesis, village textile craft persons are extremely conscience of the importance of
colour production and selection: the following review expands on these aspects.
2.4.1 Colour as a basic variable in textile design
Research carried out by textile and garment manufacturers indicates that a
consumer’s first response is to the colour of a garment or piece of textile1. The colours in
industrial textile production are usually selected from the Munsell Wheel or similar colour
matching systems used by dye manufacturers to select colours for yarns and fabrics2. In
contrast, village based textile production is founded on local wisdom, knowledge of natural
dye making materials and the cultural heritage of the village weavers. Hence, the strictly
controlled colour selection processes that drive industrial textile production have little
impact on colour determination in village textile production, which is a tangible
manifestation of centuries of making cloth to meet the practical and aesthetic needs of
village life. However, in order to understand the use of colour in Isan textiles the colour
theory underpinning industrial colour matching systems needs to be briefly reviewed.
Colour theorists describe the three components of colour as: (1) hue or the
nominated colour, (2) value which is the lightness or darkness of a colour, and (3) chroma
or the saturation or brightness of the colour. Colours are often perceived differently, for
example, a viewer will see yellow and green first, assuming they are of equal brightness, 1
Jones, S. J. (2005). p112 Fashion Design. Laurence King Publishing: London2
Anderson Feisner. E (2001). p11 Colour: How to Use Colour in Art and Design. Laurence King Publishing: London
38
because they appear brighter than all the other colours; this hierarchy of colour registration
is referred to as the Perception Curve3. The impact of a colour (hue) is a function of its
intensity (chroma) which is increased when a bright colour is placed next to a dull colour.
Pure colours tend to dominate tints, shades and broken colours4. The visual impact of a
colour can be heightened by increasing the contrast between lighter or darker values of a
colour especially by increasing the degree of contrast between the high and low values.
Colour can be used to create emphasis by drawing the viewer’s attention to a particular
area or foci.
People react to colour in different ways, especially people from varying cultural
backgrounds because culture, memory and experience can affect the embedded meaning or
semantics of a colour. Feisner5 maintains that although colour perception is consistent
between viewers, the ‘perception [of colour] will mean different things to different people’.
Colour perception in the Isan region is greatly influenced by the particular significances
and meanings associated with colours used in traditional Isan textiles. Whilst it is
important to acknowledge Isan cultural influences on colour selection in textiles, colour
perception and meaning is not the subject of this study and will therefore not impact
directly on the thesis research questions.
Harmony, described by Feisner6 as the ‘visual agreement of all parts of a work’, is
achieved through the repetition of colours and pattern elements. The selection of colour is
critical as harmony is best achieved through repetition of colours within a hue or by using
analogous colours (colours that are adjacent on the colour wheel) from a common hue,
including shades or tints of the hue. Harmony can also result from using a dominant hue in
the background or field which will affect the coherence of the entire piece of cloth.
Texture has long been used to create emphasis: the rougher a texture is the greater the
impact on the eye. Rougher textures make colours look darker. Therefore, the more the
surface of a colour is fractured the darker in value it will appear.
3
Anderson Feisner. E (2001). p5 Colour: How to Use Colour in Art and Design. Laurence King Publishing: London4
Anderson Feisner. E (2001). p72 Colour: How to Use Colour in Art and Design. Laurence King Publishing: London5
Anderson Feisner. E (2001). P5 Colour: How to Use Colour in Art and Design. Laurence King Publishing: London6
Anderson Feisner. E (2001). p74 Colour: How to Use Colour in Art and Design. Laurence King Publishing: London
39
2.4.2 Colour and Tradition
The following points are made about colour selection and the importance of colour
in traditional Isan textiles, while acknowledging the wealth of information available on this
subject but not recorded here. Some of the Thai words referring to textile production
terminology are explained below: for additional information on colour terminology and
natural dyeing materials see Appendix 2.4.2 Traditional Village Textile Technology
Traditional Isan textile production employs a wide range of colours and although it
is an extensive process to categorize specific regional influences on colour, there are
observable influences on colour selection. Isan textiles are notable for their visual unity
and coherence (harmony) which results from careful colour selection and pattern
application. The cultural heritage of the people in the different Isan regions clearly
influences the type of weaving they perform, the clothes they wear and the colours they
prefer: this can be observed in following description:
“The tubeskirts of the Phutai women from the Kalasin, Mukdahan and Chanuman
areas are typical of their ethnic origin. These are made in silk ikat (hand woven Mudmee
Thai silk or ikat) on narrow looms with the ikat patterns in the main body of the pha sin
(skirt cloth), spaced with two of four sheds of plain yarns giving the design a striped, open
multi-coloured effect. The traditional colours are dark purple or brown ground colors with
yellow, red and green designs.”7
Everyday village customs and events determine the clothes villagers will wear and
a special village event can influence colour selection. These events typically require either
normal household clothing or specific costumes for ceremonies that are closely connected
to the ethnic background of the villagers. Costumes for weddings, festivals, religious
events and formal occasions are often very elaborate. For example, “textiles made for
ceremonial wear…were woven without giving consideration to expense or time, thus the
resulting fabrics were of spectacular quality and complex in technique and design.”
7 sunsite.au.ac.th/thailand/Thai_Handicraft/Thai%20Cloths/his_isan.html. Retrieved 6th July 2006
40
The description of the shoulder cloth below is an example of how changing the colour
directly affects the meaning and use of the garment. ‘The shoulder cloth of the lower Isan
people is white or cream colored silk made in a diamond twill…there is a black version of
this cloth which today is worn for funerals but in the past was used by some women as an
alternative to the white colour.”8
The practice of weaving, or weaving style, and the practices of natural dyeing,
handed down over generations also influence the process of colour selection. The
following description of Mee hol weaving illustrates the complex relationship between
colour preparation and weaving. “Mee hol is an extremely delicate ikat design dyed with
three natural dyes that overlap to create six shades. The complex process for tying and
dyeing is memorized, starting with red from stick lac, a resin obtained from the secretions
of an insect (coccus lacca), then yellow from emarginate wood (cudriania javanensis).
Finally, the yarns are placed in an indigo jar which is “sweetened” with a red ant nest so as
not to damage the silk.”9 This type of dyeing process based on natural materials is, of
course, exceptionally valuable as it maintains traditional methods and culture, can lead to
outstandingly beautiful results, has a high esteem value, is desirable from a health and
safety view point and is consistent with the Thai Government OTOP policy.
Although the above examples of colour application in Isan textiles represent only a
small fraction of the complexity of textile production in north-eastern Thailand, they do
provide some insights into the spectacular knowledge base sometimes referred to as local
wisdom. Traditional colours especially from the original natural dying techniques have
overtime produced regional textile products that are renown throughout the world. As
mentioned earlier in this thesis, there have been many warnings about the decline in
knowledge of materials and processes for natural dying, the reduction of the forests that
supply the natural materials and the ease and availability of chemical dyes (see paper in
Appendix 4.2: Developing Appropriate Field Survey Research Methods for Village
Product Development in North-Eastern Thailand). Traditional textiles represent
knowledge of materials and production techniques perfected by countless generations of
8 ibid9 tatnews.org/emagazine/3095.asp. Retrieve 10 July 2007
41
village weavers, and in this context the current generation of weavers is effectively
maintaining the wisdom and traditions of the region.
2.4.3 Colour in Isan Textiles
As discussed above, the colours in traditional Isan textiles were, and in some cases
still are, derived from natural materials. Generally, dyes produced from natural materials
produce secondary or tertiary colours; there are primary colours in Isan textiles but colours
derived from natural dyes tend toward mixtures of primaries. Traditional Isan colours
derived from natural materials tend to be softer and more subdued, although the increasing
use of chemical dyes is responsible for some of the recent textiles which are brighter and
gaudier designs, out of character with the traditional practices.
In a private communication (15 January 2008) with Dr Viroj Srisuro, the then Dean
of the Faculty of Applied Art and Design, maintained that colours obtained from natural
materials are normally secondary and tertiary. There are some colours that are primary
colours such as red, blue or indigo and black. Moreover, the natural dyes often have a
different result on silk compared to cotton. When using plant material for natural dyes, the
villagers normally don’t combine colours to make a secondary or tertiary colour; they go
into the forest to find the specific plant for the colour they want, or they will realize the
colour by weaving two colours (yarns) together to achieve the desired colour. Mixing
colours is considered uneconomical as the resulting colour often fades over time. Value in
Isan textiles colours can easily be observed where two values or shades of a single colour
are often used in textile design. Dyeing techniques such as Mudmee (tied dyed), and
weaving techniques produce shades or tones of a particular colour, and in some cases the
technique can create up to six shades of a particular colour.
Colour schemes found in Isan textiles are consistent with Feisner’s10 (2001, p75)
description of colour harmonies as “time tested recipes for colours that work well
together.” The colour schemes can be harmonies of adjacent colours; that is, colours with
a common hue or three or more hues which are adjacent on the colour wheel.11 An
10
Anderson Feisner. E (2001). p75 Colour: How to Use Colour in Art and Design. Laurence King Publishing: London11
Jones, S. J. (2005). p115 Fashion Design. Laurence King Publishing: London
42
analogous scheme can be based on one common hue; for example, yellow-orange, yellow,
and yellow-green: in this scheme yellow would be the common hue. Example of
analogous colour schemes can be found in Appendix 2.4.2 Traditional Village Textile
Technology
Colour schemes can also be harmonies of complimentary colours which are
optically opposed or opposite each other on the colour wheel. Jones describes these
schemes as simultaneous contrast and she believes they are important because colours may
change their appearance depending on the context. “In any colour scheme, as important as
the identity of a particular colour is the relationship it shares with the other colours in the
composition. A dull colour can be brightened, a strong colour can be subdued, and an
individual colour can change its identity in many ways, depending on the colours with
which it is surrounded.” 12 Examples of colour schemes which can be described as
simultaneous contrast can be found in Chapter 2.3 Traditional Village Textile Technology.
2.4.4 Colours and the natural materials they are derived from
Pigments come from both natural and artificial sources. Natural pigments are
derived from animal and vegetable substances, as well as from inorganic materials. This is
important because we are dealing with those dyes affected by loss of forests and bushland.
The inorganic materials may include various oxides, metal compounds, minerals, and clays,
which must go through a series of transformations prior to their final use as pigments.
They are mined, sifted, washed, crushed, pulverized, sometimes baked (calcinations),
ground, baked again and reground. Natural organic pigments are derived from all aspects
of nature – plants, woods, mosses, roots, nectars, animals, and so on – which are chopped,
ground, boiled, and dried to extract the pigment powders. Natural pigments have a
tendency to fade, but as they fade their basic colour does not change as opposed to
chemical colour pigments, which often fade to a different colour.13
12 Jones, S. J. (2005). p114 Fashion Design. Laurence King Publishing: London13 Anderson Feisner. E (2001). p24 Colour: How to Use Colour in Art and Design. Laurence King Publishing: London
43
Descriptions of the following natural materials taken from Phasook14, are used in
the preparation of natural dyes in Isan. They are included to give an indication of the
extent of the colours used and how they are derived from natural materials. Additional
examples can be viewed in Appendix 2.4.2 Traditional Village Textile Technology.
Red: The red dye krang (shellac), is secreted by the insect lakshadia chinensis and
the resulting dye produces red on silk and pink on cotton. The female insect deposits the
resin along rain-tree branches (samanea saman). To harvest the resin women use long
sticks to dislodge the deposits. The resin is left to dry in the sun and then ground to a
course powder which forms the basic dye ingredient.
Indigo: In the past indigo was planted with cotton as a secondary crop following the
rice harvest, but the pressure on land for cultivating cash crops has meant that it is grown
only in areas where there is a specialist demand for hand-woven indigo dyed silk, which
occurs mostly in Surin province, north-east Thailand.
Black: The old method for making black was from ebony berries. Thai women
cultivated ebony (diospyros mollis) in their gardens or harvested the berries from trees
around the village. First the ripe berries were crushed to a pulp and mixed with lye, then
water was added in measured amounts and stirred until a smooth liquid was produced.
Yellow: Traditionally, yellow dye was made from turmeric khamin (curcuma
longa). The roots of the turmeric are ground to a powder and mixed with water to form a
paste. More water, a few pinches of salt, and some seed pods, ma tum (aegle marmelos)
are stirred together and the resulting liquid left to stand overnight to ensure that the fibres
dye evenly. Recently, an alum solution (mordant) obtained from the market is used as well,
but the traditional method was to soak the fibres in the smooth mud collected from buffalo
wallows. To dye silk yarn with turmeric, the juice of an acid fruit is added to the dye bath.
Before the advent of aniline dyes, monk’s cotton robes were dyed according to the rules
laid down in religious texts. Bright colours were forbidden, and a dull yellow-brown was
considered to be the correct colour.
14 Phasook, S. (2002).pp 258-9 Handwoven Thai Silk. First Edition, Odian Store: Thailand
44
2.4.5 Findings from the survey of colour in Isan textiles-
This survey on colour suggests that Isan has a strong cultural connection to the
traditional colours and textiles resulting from their long and complex history. These
traditional colours and patterns are still relevant today especially to village social
organization and ritual. Colour selection is directly influenced by traditional village
customs and ceremonies. In this context, scientific knowledge of colour cannot fully
communicate the sensation or emotional responses to colour which are subjective to a
particular culture and a place.
The wisdom, skills and knowledge of textile production that village weavers
possessed in the past are declining especially as the weaver population is becoming older.
This is occurring as the physical environment that provided the natural materials for dyeing
silk is changing in a way that removes the forests that contained the natural material
needed to produce dyes. The capacity to maintain traditional colours by re-introducing
natural dyes would help to resist the increasing use of gaudy colours derived from
chemical dyes. This would have the effect of maintaining the character and the tradition of
Isan village textile production, as well as protecting weavers from the dangers associated
with chemical dyes. Hence, further studies in the developments of colours based on
natural materials could well form an important contribution to the design and production of
textiles in village contexts as well as improving the health and safety of villagers.
45
Chapter 3: Theoretical Development and Constructs
3.1 Preamble
Village textile production in NE Thailand is confronting many issues which may well
threaten its very existence unless new strategies for design and manufacture are introduced.
The main findings from the literature and information search clearly indicate the potential for
a significant loss of knowledge and skills unless more effort is made to identify and respond to
the changing circumstances facing the weavers responsible for village textile production in
North-eastern Thailand. A major issue identified in the information search is the loss of skill
and knowledge pertaining to the production of colour dyes made from natural materials and
their fundamental role in the design process.
As outlined in the introduction, a major objective of this thesis is to investigate
whether product design knowledge and skills can affect positive change at a village level in
ways that improve village life and which are socially appropriate, constructive, and beneficial.
This thesis will introduce design research methods that are applicable to the discipline of
product design and appropriate for gathering data about rural village textile production.
Moreover, relevant new knowledge will be identified and its significance discussed.
The first thesis research phase, then, builds an overview of the problems and issues
facing village weavers and identifies those issues relevant to textile production: the second
phase deliberately targets the issue of natural dyes within the context of textile design and
production. The first phase is important as it provides an informed background and an accurate
operational framework wherein decisions can be made about future research directions
regarding the role and value placed on natural dyes in textile design and production. The
second research phase is based on the assumption that natural dyes are still relevant to village
textile production, and will produce new knowledge by assessing, through experimental
procedures, whether natural dyes can be prepared, stored and potentially sold as discrete
products. This is important research as the literature search has found that the loss of skill and
46
knowledge in the production of natural dyes is largely a result of the non-availability of these
materials with attendant consequences for the resulting textiles. It is now timely to review the
findings of the literature search in order to progress this investigation and begin the process of
formulating a research direction.
3.2 Revue of research proposals in light of literature search findings
The literature reviewed in Chapter 2 produced a number of significant findings that
influence the formulation and refinement of relevant research proposals (or hypotheses) and
questions, namely:
3.2.1 Information gained about the ‘Sufficiency Economy in Thailand,’ emphasises the
importance of textile production as a component of the ‘sufficiency economy’ in rural village
life. In addition, this production is an important cultural and economic endeavour and, as
such, has been given extensive Thai Government support through programs such as OTOP.
3.2.2 The ‘History of Isan and textile design and colour production’ indicates that traditional
textiles production is alive and functioning in NE Thailand; however these traditional skills
are threatened by commercial pressures, availability of natural materials and an aging
practitioner base. It is realised that there are many different areas of skill and knowledge
relevant to textile production: particularly threatened and of special interest to this thesis are
the critical skills in the design of traditional patterns as well as the production of colour dyes
from natural materials.
3.2.3 The study of ‘Relating colour to design’ has found that producing colours associated
with traditional weaving skills from specific regions in Isan is a fundamental design
component in textile production. The availability of natural dye making materials is
diminishing as a result of agrarian changes to the rural landscape brought on mainly by
economic pressures. With the change in rural landscape, the knowledge and skill required to
47
produce natural colour dyes is declining. A significant aspect to be examined is the degree to
which this knowledge and skill is declining.
3.2.4 In general, the conclusions drawn from the literature review point toward a strong
demand for natural dyes in NE Thailand and that the colours from natural dyes are an
important component of the design of traditional textiles; additionally, natural dyes are
difficult to obtain because of changes in the rural landscape.
3.2.5 Overall, the findings of the literature and information search suggest ample scope for
design research activities that can affect positive change at a village level. These changes
relate to improving the quality of village life in ways that are socially constructive, and
beneficial. Furthermore, this research will be informed by the practice and processes of
product design as an appropriate model to underpin research methodologies. In sum, the
findings drawn from the literature search lead to the following research proposals (or
hypotheses):
3.2.5.1 Applying and conserving traditional methods of dying textiles is a valued process basic
to the design and production of textile products at the village level
3.2.5.2 Development and application of natural dyes, as part of the textile design process, is a
feasible and continuing resource at the village level
3.2.5.3 The design process employed in the development of textiles based on natural dyes is a
beneficial process in terms Occupational Health and Safety (OHS).
Testing the above proposals has required a variety of research approaches appropriate
to the environmental and cultural circumstances of the study. Specifically, it has been
necessary to investigate the type of research to be undertaken and to consider research
methods that are relevant to the proposals outlined above.
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3.3 Developing a Research Strategy
The findings of the information search have been drawn to specific research questions
that correspond to the noted research proposals, namely, questions that can be examined and
analysed by undertaking field research as discussed further below:
3.3.1 Research Method – Pragmatic verses theoretical
It is argued that there are two levels of research required for this study. The first level
concerns the theoretical positions identified as ‘hypotheses or proposals’ in Chapter 3.2.5.
Typically, this is a form of research which starts “with the theoretical and philosophical
considerations and analysis of paradigms”1. However, these proposals can only be examined
from the perspective of a thorough understanding of the modus operandi of textile production
in villages in NE Thailand. And, consequently, a second level of research has been required
that calls for the development of research questions that enabled the proposals in Chapter 3.2.5
to be examined and tested when necessary. These research questions pose a series of
problems to be addressed prior to any experiments concerning the preparation of natural dyes.
Therefore, in this sense, the underlying research method required for this study can be
described as pragmatic as described by Punch2, this is research that derives purpose from an
investigation and analysis of the questions implicit in the problem under investigation. In this
regard, the research questions relevant to this study have been formulated by analysing the
research proposals from Chapter 3.2 as listed hereunder:
Proposal 1: Applying and conserving traditional methods of dying textiles is a valued process
at a village level.
This proposal calls for an investigation of the current position of and character of
textile production in rural villages, as well as information regarding the use of natural dyes in
the textile production process
1 Punch, Keith F., 2000. p3 Developing Effective Research Proposals. London: Sage Publications. 2 ibid
49
Proposal 2: The development and application of natural dyes, as part of textile design and
manufacturing, is a feasible and continuing process at the village level.
In order to test this proposal, accurate information regarding the use and role of colour
in village textiles has been required; and whether or not natural colour dyeing is still an
important and valued factor in the design and production of textiles.
Implicit in the proposal is the need to evaluate whether natural dye materials can be developed
and applied safely and, furthermore, if village weavers will respond positively to new colour
outcomes of preserved natural dyes.
Proposal: The product design process employed in the development of textiles based on
natural dyes is a beneficial process in terms of design practice and OHS.
This proposal calls for research into design and OHS improvements that can be
implemented at the village level with respect to preserving the skills of preparing and applying
colour dyes made from natural materials. This research has been undertaken in the context of
a model of the design process and design research methods derived from this process.
From these proposals it has been possible to pose the following research questions:
1 What is the current state of the art and characteristics of textile production in rural
villages?
2 Is colour and colour dyeing a major factor in the design and production of village
textiles? Do villagers value the use of natural dyes?
3 Is the use of natural dyes a fundamental component of village textile production?
4 Can natural dye materials be developed and applied safely, and what are the responses
of village weavers to the colour outcomes of preserved dyes?
5 What improvements can be implemented at the village level with respect to preserved
natural dyes and colour applications in the context of product design?
6 Are pragmatic design research methods applicable at a village level in the context
colour dye development and application?
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The next section of the thesis will describe a research framework based on a generic
model of the design process: a framework will be proposed that integrates relevant research
activity with the different phases of the design process
3.3 2 Design theory, process and research
In the context of research, Design Theory may be interpreted to mean a rational
collection of guidelines and strategies relevant to the product and industrial design
professions. Ideally, this theory can be used to inform research methods relevant to the noted
professions3. This theory is also important in providing guidelines for professional design
practice4. In addition, design theory needs to be considered in the light of relevant published
work in the field of design research.
What constitutes relevant thinking in design research can be appreciated in the context
of epistemology, the theory of knowledge. In brief, epistemology is a way of understanding
and explaining how people know what they know in particular contexts5. In the context of this
research thesis, design epistemology is about how researchers may go about conducting their
investigations in the relation to the design process and how this needs to be done according to
a logical order as explained further below. This is important because design process
knowledge and procedures may be used to develop investigative methods6 and, hopefully,
improve the quality and output of the research experience.
In a general and related undergraduate context, Rogers7 called for a change from
educational methods which concentrated on academic instruction to those that focused on an
environment that valued students, and encouraged and helped them to assume responsibility
3 Bonollo, E. & Lewis, W.P. (1996) The industrial design profession and models of the design process. Design and Education Journal, 6(2), Australia: Design in Education Council: 4-194 Schön, D. (1983). The Reflective Practitioner. New York, NY: Basic Books5 Crotty, M. (1998) The Foundations of Social Research. Allen Unwin6 Note: Extensive research has been undertaken in the field of Design Process by Steve Cummings, Tan Ah Kat, Lance Green and Don Carson. This research can be viewed at the University of Canberra Library, Australia.7 Rogers, C. R. (1969). Freedom to Learn. Columbus, Ohio: Charles E. Merrill
51
for their own scholastic development. This is essentially the notion underlying the self-
directed, problem-based learning approach, which is practically always used in teaching
design in a studio situation8 as well as in other disciplines. Similar arguments can be applied
to how design research is undertaken in practice where self-directed, experimental
investigations are often required.
Following the work of educators such as Rogers, there seems to have been a general
shift in education in many quarters from the scientific method or positivist epistemology of
instruction, where truth and meaning were often assumed to reside in the object, to an
epistemology that proposed the view that human beings construct meaning as they engage
with the world they are trying to understand or interpret9. It is reasonable to assume that this
constructivist approach can also be applied in design research especially that involving
pragmatic field work at the village level as in the case of this thesis. That is, research findings
may be constructed insightfully as the research is conducted by the researcher in the field.
This is similar to the concept of reflective practice as proposed by Schön10 when one is
engaged in the design process: in an analogous framework, a researcher will be thinking about
the research as he or she is undertaking it. What may be inferred from this brief discussion
about how meaning is perceived in design and design research? Reflective practice, then, is
consistent with the notion of an epistemology for design research in which meaning is
constructed progressively in a researchers mind: in this respect, the design process can act as
an important framework that can be related directly to research methods because it has similar
characteristics and objectives as explained below.
8 Boud, D. ed., (1981). Developing Student Autonomy in Learning. London: Kogan Page. Cowan, J. (1998). On becoming an Innovative University Teacher. Buckingham: Open University Press9 Crotty, M. (1998) The Foundations of Social Research. Allen Unwin10 Schön, D. (1983). The Reflective Practitioner. New York, NY: Basic Books
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3.3.3 Models of the design process
An important area, relevant to the epistemology of design, relates to models of the design
process and how they may be adapted to develop a research method. Modeling the design
process helps to better understand the cognitive and social nature of design tasks and how to
use and manage the process effectively, especially when engaging in research tasks as
discussed later. The following operational model of the design process is based on a generic
framework that can also be represented with a simple graphic (see Figure 3.3.3). In this work,
this generic design process model (GDP) is being used to describe the broad types of tasks
usually involved in the main phases of the process, namely:
(1) Briefing and task clarification (TC – task clarification)
A set of mainly analytical tasks aimed at identifying and formulating a design problem,
including activities like searching for information, data collection and analysis, scheduling of
design tasks, user surveys, developing the design project brief, deciding client reporting
points, preparing estimates and quotes of design costs as appropriate.
(2) Generation of design concepts or ideas (CG – concept generation)
A set of creative, divergent tasks in which the aim is to synthesise (or generate) a wide range
of ideas as potential solutions to the problem specified in the project design brief. In this
phase the implied assumption is that all concepts are equal in merit or credit value, and
independent of the actual materials and technology required to realise these concepts.
(3) Evaluation and refinement of ideas (ER – evaluation and refinement)
A set of convergent, analytical and creative tasks in which the concepts in (2) are evaluated
against specific criteria, and reduced in number to two or three possible alternatives These
alternatives are then refined and synthesized leading to a selection, with the client’s approval,
of a preferred design concept for further development. In theory, a decision needs to be made,
at a suitable time during this phase, to freeze further development of the preferred concept so
that detailed design tasks can proceed in the next phase.
(4) Detailed design of the preferred concept (DD – detailed design))
53
A set of analytical and synthesizing tasks in which the selected concept - and its components
or sub-problem concepts – are tested, refined, validated, detailed and specified, for example,
via calculations, layout and technical drawings, bills of materials, tolerances and finishes.
(5) Presentation or communication of results (CR – communication of results)
A set of tasks whereby the concept detailed in (4) is presented to the client as the proposed
solution to the design brief with the aid of suitable two and three-dimensional, communication
media, such as digital photographs, videos, illustrations, drawings and renderings.
Note that these phases are not necessarily enacted in a strict linear sequence: the first
two phases in particular may take place more or less in parallel or even concurrently. This
often occurs because these tasks are iterative and interactive. The detailed task contents or
microstructure of the various phases, including the difficult to predict iterative and non-linear
work, is best left open as this varies with different design projects, as well as with the
cognitive, problem-solving styles of individual designers and also researchers as explained
hereunder.
Figure 3.3.3: Diagram of the Generic Design Process
54
3.3.4 Product Design and the Generic Design Process (GDP)
The reader will recall that the main thesis objective is to establish whether the
knowledge and skills of product design can affect positive change at a village level in ways
that improve village life and are socially appropriate, constructive, and beneficial. In this
context the main issue in formulating a research approach emerges from Research Question 6:
Are product design research methods applicable at a village level in the context of natural dye
development and application? According to Punch11, “how we do something in research
depends on what we are trying to find out;” the point he is making is that research methods are
influenced by the specific research problem and questions arising. In this thesis the initial
field research is anticipated to generate additional questions for the researcher.
Punch also maintains that one rationale for making a prediction is on the basis that it is
supported by other research12. This is a sound reason for deploying a model of the Generic
Design Process (GDP) as the primary framework or methodology for undertaking further
research13. The proposition here is that a GDP model of the design process is deployable to
product design research. Moreover, the model has been adapted and elaborated upon for more
complex design projects that may take several years to complete14. The GDP model has had
some previous exposure and acceptance in Thailand15, and is similar in structure and content
to a number of others which may be found in the literature. Therefore it is assumed that the
Generic Design Process which, as noted, has been adapted successfully to various products,
design research and manufacturing scenarios and the development of university courses can be
adapted to facilitate a design research method that can be related to affecting positive change
at a village level in the region.
11 Punch, Keith F., 2000. p5 Developing Effective Research Proposals. London: Sage Publications12 Ibid p39,4013 Bonollo, E. & Lewis, W.P. (1996) The industrial design profession and models of the design process. Design and Education Journal, 6(2), Australia: Design in Education Council: 4-1914 Cummings, S Bonollo, E. (1999). pp D6-1 to D6-8. Experience with dual flush technology in Australian W.C. design. CIB W62Water Supply and Drainage Conference. Heriot-Watt University, Edinburg, Scotland15 Chummuel, C., Carson, D. & Bonollo, E. (2001) Design process and CAD/CAM connections in industry. Proceedings of the 2001
Industrial Engineering (IE) Network Conference, Ubon Ratchathani, Thailand.Carson, D., Bonollo, E., Wirojanagud, P. (2007) Graduate Design Education in North-East Thailand - a Case Study. ConnectED 2007 International Conference on Design Education, University of New South Wales; Sydney
55
3.4 The Generic Design Process (GDP) and Design Research Methodology – a
theoretical model for investigating the research questions.
The model of the design process described above has been shown to work reasonably
well in an educational setting and when designing products whose structural configuration or
syntax is relatively simple. Moreover, and most importantly for the purposes of this thesis, the
respective phases may be adapted and elaborated upon in detail for more complex design
research projects that may take several years to complete16. The application of this model of
the process in a research context is explained hereunder and is further developed in Chapter 4
onwards.
Design Research may be interpreted as scholarly investigations into phenomena in the
various fields of design including architecture, art and design, industrial design and
engineering design. It will be shown that useful research outcomes can be achieved at the
village level in Thailand by a flexible research methodology related to a generic model of the
design and development process. However, it is realized that there are many ways of
structuring a research project17 and the resulting thesis in which the results and findings of this
research are documented. The methodology, outlined in this thesis is one way of going about
structuring research work which has been found to work reasonably well across a range of
different design research projects and in different cultural contexts18. It is now appropriate to
postulate how a generic model of the design process that can be used as a guide to structure a
design investigation thesis of the type undertaken in this work19.
The following section reports on the construction of a framework for researching the
development of village textile products with particular reference to the preparation of natural 16 Cummings, S., Bonollo, E. (2000) pp11. Sustainable utalisation of water recourses through improved design of W.C. Systems. Conf. Proceedings CD Shaping the Sustainable Millennium, Brisbane. QUT International Council for Innovation in Building and Construction. (CIB)17 Frayling, C. (1993, 4) Research in art and design, Royal College of Art Research Papers, 1 (1), RCA, London. 18 Cummings, S., Bonollo, E. (2000) pp11. Sustainable utalisation of water recourses through improved design of W.C. Systems. Conf. Proceedings CD Shaping the Sustainable Millennium, Brisbane. QUT International Council for Innovation in Building and Construction. (CIB)19 Lewis, W. P. Bonollo, E. (2002) An analysis of professional skills in design: implications for education and research. Design Studies, 23: 385-406Bonollo, E. & Lewis, W.P. (1996) The industrial design profession and models of the design process. Design and Education Journal, 6(2), Australia: Design in Education Council: 4-19
56
dyes used in the dyeing process. This framework, described as an ‘Integrated Design and
Development Framework for Village Production (IDDF),’ has been applied to connect the
research activity proposed in this study with the GDP (as illustrated earlier in Figure 3.3.3).
As summarised in Figure 3.4, the following section provides an overview of the IDDF
research method and how it would be integrated with the GDP.
(1) Task Clarification (TC)
The initial research activity will be a component of Step 1 of the Generic Design
Process: Briefing and Task Clarification (TC) is described as a set of mainly analytical tasks
including activities like searching for information, data collection and analysis, scheduling of
design tasks, user surveys and developing the design project brief.
At this point in the thesis the research proposals and questions have been articulated
(see Chapter 3.2.1) and relevant information has been collated about the proposed research
project from as many sources as possible (see Chapter 2). In this sense Task Clarification
becomes the research focus, increasing the researchers’ understanding of the region, the
people and the types of textile products and processes involved in village textile production.
The findings from the literature and information search have been classified and analysed and
the conclusions point to the need for further field research ― in order to find opportunities for
developing frameworks that could underpin new design work and/or product development.
Importantly, a rationale from the field work will be provided that justifies the need for future
design proposals.
Task Clarification will correspond to research proposal 3.2.5.1, namely, ‘Applying and
conserving a traditional method of dying textiles is a valued process at a village level.’ The
form of research required in the Task Clarification phase will facilitate the interaction of the
primary researcher with village weavers across NE Thailand in order to develop an
understanding of their concerns and the issues they confront as textile production workers.
The questions addressed in Task Clarification will include Research Question 1, concerning
57
the current state of the art and characteristics of textile production in rural villages, and
Research Question 2, concerning the importance and value of colour in traditional textile
production, and Research Question 3 concerning the importance of natural dyes in village
textile production.
(2) Concept Generation (CG)
In keeping with the noted model of the design process, the Concept Generation phase
typically includes the generation of concepts or ideas for the general form configuration and
major technical components of a new product/machine/process in order to provide a number
of solution candidates. In the context of this research, Concept Generation will involve a
description of potential design strategies and solutions generated by the researcher which will
be presented to the villager weavers. The design strategies proposed in Concept Generation
will commence a response to Research Question 4 concerning the safe development and
application of natural dye materials, and Research Question 5 regarding the benefits of
preserved natural dyes and colour applications in the context of product design.
(3) Evaluation and Refinement (ER)
The Evaluation and Refinement phase accommodates the ideas generated in the
Concept Generation phase described above, where the ideas are reduced down to a few
promising potential solutions and evaluated and refined in order to arrive at a preferred
solution concept. Analysis of the research proposal 3.2.5.2, namely, ‘Development and
application of natural dyes as part of the textile process is a feasible and continuing process at
the village level,’ will occur in the Evaluation and Refinement phase and include field
experimental processes in order to evaluate new techniques for natural dye preparations.
(4) Detailed Design (DD)
This phase of the design process normally involves design refinement of the preferred
concept, up to the point where the design can be seen to satisfy the design brief and
specification parameters, and quality criteria prior to prototype construction and testing.
Detailed Design in this research is closely linked to the Evaluation and Refinement phase and
58
takes the preferred solution into an experimental investigation and testing program. The
Detailed Design phase involves design activities such as prototype or functional model
construction and/or computer simulations if a prototype is not possible. Importantly, it
includes testing of the prototype and the conduct of user trials where appropriate and short
term field testing if required. This is followed by analysis of the results of testing and
consequent updating of the proposed solution when necessary. In the context of this research,
Detailed Design will allow the researcher to select and evaluate different methods of preparing
natural materials to be used as dyes. Detailed Design will therefore address research proposal
3.2.5.3, that is, ‘the product design process employed in the development of textiles based on
natural dyes is a beneficial process in terms of the criteria and viewpoint of design and Health
and Occupational Safety’.
(5) Communication of Results (CR)
The Communication of Results phase of the design process includes the finalization of
all design drawings and specifications, such as full documentation of the final prototype of the
preferred design. In design research, Communication of Results corresponds to a summary
and an overview of all research findings; for example the various phases of the design research
project will be summarized succinctly, new knowledge and developments highlighted and the
benefits and the deployability of the results explained. In the context of this particular study,
Communication of Results will include a response to Research Question 6 regarding the use of
product design research methods deployed at a village level for colour dye development and
application.
(6) Integrated Design and Development Framework (IDDF)
The proposed Integrated Design and Development research framework (IDDF) for
Village Production (see below) illustrates how components of research activities link to each
phase of the GDP. The model outlines the deployment of each step of the GDP as described
above and links the activity described in the step with the research activity being undertaken.
For example, Task Clarification, described above as an analytical and research step, provides
the opportunity to connect the design researcher with the village weavers ― this is an
59
opportunity to develop empathy and increase the researcher’s understanding of the region, the
people and textile product production. Concept Generation in terms of research activity is
concerned with the design response; that is, identifying potential design strategies and
solutions, identified in Task Clarification, to the problems facing the villagers. Evaluation and
Refinement evaluates the more promising potential solutions, a process whereby ideas are
refined in order to arrive at a preferred solution through research activity such as experimental
investigation and a testing program of the preferred solution, including user trials, analysis and
short term field testing. Finally the research activity in Communication of Results involves
analysis of results and reporting of findings by researcher, along wit recommendations for
future research. The research methodology deployed in each of the above process phases will
be described in Chapter 4: Experimental Program: Research Methodology, Surveys and Field
Work.
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Figure 3.4 Integrated design and development framework for village production (IDDF)Develop empathy Task clarification and research step - 1
Identify issues (design, production & marketing) Task clarification and research - step 1
Design response to design, production, marketing issues Concept generation step 2
Propose solutions Evaluate and refine - step 3
Research project resolution Evaluate and refine -step 3 Detailed design - step 4
Project analysis of results and reporting by researcher Communication of results - step 5
Designer as researcher•who I am and what I can do•develop empathy and anthropological connections.
Village textile workers.•who we are and what we need•tell the story of my village and the issues we face
•increasing the researchers’ understanding of the region, the people and textile product production.•identify potential research issues
•describe design response in terms of potential design strategies and solutions.•working with the villagers to identify those design responses are useful and achievable
•ideas are evaluated to promising potential solutions.•ideas evaluated and refined in order to arrive at a preferred solution.
•Experimental investigation and testing program of preferred solution.•User trials and short term field testing.
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3.5 Summary of theoretical development and constructs
This Chapter contains research proposals constructed, as a result of the findings of the
literature and information search, in order to develop a pragmatic research method appropriate
to the nature of the study. Design theory, process and research method have been discussed
with respect to a published model of the design process (GDP). A design research
methodology has been postulated as a theoretical framework for investigating the research
questions posed in this thesis. This framework, termed an Integrated Design and Development
Framework (IDDF), facilitates and connects the different research activities anticipated in this
investigation. Moreover, this framework underpins the field research activities described in
Chapter 4, as appropriate and relevant to village textile production in North-East Thailand.
62
Chapter 4: Experimental Program:
Research Methodology, Surveys and Field Work
Preamble
The chapter describes the aims and objectives of a series of surveys and experiments
undertaken in NE Thailand during 2004 to 2007. The research is founded in the overall
objective of determining the validity of the major research objective of whether the theory and
practise of product design can affect positive change at a village level in ways that improve
village life and which are socially appropriate, constructive, and beneficial. The surveys are
described in terms of their objectives, methods and relevance to the research proposals (See
Chapter 3.2: Revue of research proposals in light of literature search findings), and the
subsequent research questions (see Chapter 3.3: Developing a Research Strategy)
The three surveys are listed below:
1 Survey 1 Research Methodology: Survey 1: Understanding textile production in Isan
villages
2 Survey 2 Part 1: Research Methodology: Development of experiment: Comparison of
Natural Dye Preparations Techniques
3 Survey 2 Part 2: Analysis of Natural Dye Preparation Techniques: Field Survey of
Weavers Opinions
4.1. Introduction: Survey and Experimental Program – Scope and Context
As foreshadowed in Chapter 1, the field research described in the following Chapters is
an example of collaborative research undertaken between the University of Canberra and
Ubon Rajathanee University completed under the 1999 Memorandum of Agreement organised
by Professor Elivio Bonollo (then Dean of the Faculty of Environmental Design). At this point
in the thesis it is also important to acknowledge the help provided by the Faculty of Applied
Art and Design, Ubon Rajathanee University (UBU), and in particular the guidance from
Professor Dr Prakob Wirojanagud, the President of UBU, and Associate. Professor Viroj
63
Srisuro, former Dean of the Faculty of Applied Art and Design. The research described
hereunder has been linked back to the theory developed in Chapter 3, especially in relation to
the generic model of the design process.
As outlined in Chapter 3.3.4: Product Design and the Generic Design Process (GDP),
the research activities necessary to complete this study have been coordinated into a Generic
Design Process model (GDP), which is based on the assumption that it is deployable to
product design research. Furthermore, the GDP model has been related to research activities
in Chapter 3.4: The Generic Design Process (GDP) and Design Research Methodology,
which has been further developed in the Integrated Design and Development Framework for
village production (IDDF) (see Figure 3.4). Task Clarification (TC) activities have enabled a
research focus by increasing the researchers’ understanding of the region, the people and the
types of textile products and processes involved in village textile production. In this sense,
Task Clarification responds to Research Proposal 3.2.5.1 ‘Applying and conserving a
traditional method of dying textiles is a valued process at a village level’.
As discussed earlier, the questions that have been addressed in Task Clarification
include Research Question 1, concerning the current state of the art and characteristics of
textile production in rural villages; Research Question 2, concerning the importance and value
of colour in traditional textile production, and Research Question 3 concerning the importance
of natural dyes in village textile production. The research required for this component of Task
Clarification has involved a form of field research that facilitates interaction between the
primary researcher and village weavers across selected villages in NE Thailand in order to
develop an understanding of their concerns and the issues they confront as textile production
workers. A discussion of the form of research required for this process can be found in 4.2
Research Methodology.
In keeping with the GDP, the Concept Generation (CG) phase contains descriptions of
potential design strategies and solutions to the primary issues that were presented to the
villager weavers. This included design strategies in response to Research Question 4
concerning the safe development and application of natural dye materials, and Research
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Question 5 regarding the benefits of preserved natural dyes and colour applications in the
context of product design. The Evaluation and Refinement (ER) phase has included analyses
of potential solutions with the aim of arriving at a preferred solution concept. This has
accounted for the primary issue identified in Research Proposal 3.2.5.2 ‘development and
application of natural dyes as part of the textile process is a feasible and continuing process at
the village level’, and also field experiments to identify the most appropriate natural dye
preparations technique.
The Detailed Design (DD) phase of the GDP has selected and evaluated different
methods of preparing natural materials to be used as new dyes; DD has further developed the
preferred natural dye preparation technique in an experimental investigation and testing
program including a series of user evaluations. This research therefore has provided original
data relevant to the Research Proposal 3.2.5.3: ‘the product design process employed in the
development of textiles based on natural dyes is a beneficial process in terms of the criteria
and viewpoint of design and Health and Occupational Safety’. Communication of Results
(CR) then summarises the phases of the design research project highlighting new knowledge
and developments, benefits from the study and their deployability. CR also provides some
insight into Research Question 6: regarding the use of product design research methods
deployed at a village level for colour dye development and application.
From the above description of the scope of the research, the primary research activities
can be divided into two sections. The first section attempts to build an understanding of the
people involved in village textile production in NE Thailand, the types of textile products and
processes, and importantly the primary issues that textile workers face. The second section
investigates a significant issue confronting the weavers, that is, the viability of developing new
and alternative methods of producing dyes from natural materials, and whether or not the
village textile workers will accept the result dye colours in the design process for village
textiles.
65
In Chapter 4.2: Research Methodology (outlined below) the first section of the
research is referred to as: Research Program: Survey 1 Part 1 - Understanding textile
production in Isan villages.
The second section of the research is referred to as Survey 2: Experimental Program
and has two components; Survey 2 Part 1 - Development of experiment: Comparison of
Natural Dye Preparations Techniques and Survey 2 Part 2 - Analysis of Natural Dye
Preparation Techniques: Field Survey of Weavers Opinions .
The research methodology deployed for each section has depended upon the particular
problem or Research Question being posed. These research methods are described below.
4.2 Research Methodology
Field Surveys and Experiments
In the context of this investigation, and from a global view of design research, product
design thinking addresses the issue of adapting a predominantly western educational model for
use in a fundamentally different culture. Insensitive planning between two different cultures,
despite the best of intentions, can be counterproductive and the consequences of poor planning
have been debated since Amin (1990)1 described the affects of western economic aid
programs in Africa in the 1970s. This led the writer to the view that the prevailing culture
should guide the development of the model wherever possible, that is, to encourage
developments that reflected the subjective cultural paradigm of NE Thailand2. The research
methods underpinning the Village Interviews has been reported at the 2007 ConnectED
Conference on Design Education in Sydney, Australia (see Appendix 4.2: Developing
Appropriate Field Survey Research Methods for Village Product Development in North-
Eastern Thailand).
In order to understand the concerns and issues faced by village weavers a research
methodology was required that brought the subjects and the researcher together. Babbie3
1 Amin, S. (1990). Maldevelopment – Anatomy of Global Failure. Zed Books Ltd.2 Carson, D., Bonollo, E., Wirojanagud, P. (2007) Graduate Design Education in North-East Thailand - a Case Study. ConnectED 2007 International Conference on Design Education, University of New South Wales; Sydney3 Babbie, E. (2002).pp 103, 214. The Basics of Social Research, Belmont: Wadsworth Group.
66
maintains that all quantitative and qualitative research methodologies available to social
scientists can be roughly divided into 5 categories: Experimental Research, Survey Research,
Field Research, Unobtrusive Research and Evaluation Research. Of these methodologies,
Field Research is typically deployed in order to observe social life in its natural setting, and
Babbie4 suggests it is normally used for the collection of qualitative data that can be helpful in
the generation of theories pertaining to the social setting.
In Chapter 4.2.1 Research Program: Survey 1 Part 1 - Understanding textile
production in Isan villages, which follows, the research has been planned and structured in a
program that responds to the specific problems, context, aims and objectives as described in
the research proposals and the relevant research questions. The particular context and setting
of this investigation calls for sensitive and adaptive research approaches: however, as Crotty5
puts it, “In a very real sense, every piece of research is unique and calls for a unique
methodology.” A basic research tool in this context has been the ability to interact with the
village weavers and gathering their views and opinions as qualitative data.
Qualitative research can be described as empirical research that does not rely on
measurable or numerable data to solve problems and seek answers6. In recent times
qualitative research has become increasingly accepted and as a result more widely used. This
has occurred primarily in the field of social science research methodologies which have
become large and complex because of the large diversity of paradigms, views and approaches
in particular to data analysis within qualitative research.
Qualitative research, in epistemological terms, is largely constructionist in principle.
In a constructionist epistemology, all knowledge (meaningful reality) is viewed as constructed
by humans via their interactions with each other and the world, and developed and transmitted
within an essential social context; meaning appears only as one’s conscious mind interacts
with objects and the world as one cannot have thinking without a mind. Design is normally
4 Ibid pp279-2815 Crotty, M. (1998) p 20.The Foundations of Social Research. Allen Unwin6
Babbie, E. (2002).pp 103, 214. The Basics of Social Research, Belmont: Wadsworth Group
67
viewed as constructionist epistemology insofar that meaning in product design typically
occurs as the object is being designed, it is not necessarily discovered but ‘constructed’ as an
object is developed in two or three-dimensional forms in the mind of the designer7. The
design research reported in this thesis can be associated with a constructionist epistemology:
meaning that it is based largely on ethnographic forms of field research that, in turn, rely on
qualitative data gathering and analysis. The following sections of the thesis describe the
underlying research methodology, and the arguments for choosing the particular research
methods used in this study.
4.2.1 Research Methodology:
Survey 1: Understanding textile production in Isan villages (Ten Village
Interviews)
The following discussion regarding research methodologies occurs within the research
framework of the first step of the Generic Design Process (Task Clarification), which calls for
a form of field research that facilitates interaction between the primary researcher and village
weavers across NE Thailand. Therefore, an understanding of the current state of village textile
production in conjunction with a means of gathering the required information became a
research priority to the writer. The process of understanding the opinions and views of village
textile workers points towards a constructionist epistemology; this view is supported in the
literature which proposes qualitative research methods such as surveys or questionnaires, and
interviews employing predetermined questions8. Literature on qualitative research within the
discipline of product design can be found in studies on usability and user centred design9.
There was little information from product design studies discussing issues relevant to this kind
of research, however qualitative research is well represented in cross-cultural studies in the
social sciences and these texts have been found to be very useful10.
7 Glanville, R, Keeping Faith with the Design in Design Research, in Designing Design Research 2:The Design Research Publication, Cyberbridge -4D Designhttp//:www.dmv.ac.uk/dept/schools/des-man/4dd/drs2html, Editor – Alex Robertson – De Montford University, Leicester. 26 February 19988 Crotty, M. (1998) p6 The Foundations of Social Research. Allen Unwin9 St Pierre, L. (2002). Research and design collaboration. Design and the Social Sciences: Making Connections. J Frascara (ed) Taylor and Francis10
Babbie, E. (2002).pp 103, 214. The Basics of Social Research, Belmont: Wadsworth GroupPunch, K. F. (1999). Introduction to Social Research Quantitative & Qualitative Approaches, Sage Publications, London
68
Field research methods such as surveys and interviews have had the advantage of
presenting the researcher with an encompassing and inclusive viewpoint of the primary issues
facing village textile workers. Additionally, this approach is ‘appropriate to the study of those
attitudes and behaviors best understood within their natural setting’11. The value of field
research is the role of different options available to the researchers, such as a purely
observational role to one where the researcher acts as a participant. However, the writer’s
experience of trialling different field research techniques quickly indicated that the subject
population required flexible and adaptable systems of data gathering12.
4.2.2. Interview Theory and Ethical considerations
Field research, the primary research approach deployed in this study, is based on the
idea of surveying people in order to ask questions relevant to the research objectives.
Questionnaires and interviews are the most common techniques and occupy a major place in
small-scale social science research projects. Bulmer13 lists two types of surveys; analytical
surveys and descriptive surveys. Descriptive surveys are appropriate to the context of this
study because they are designed to portray accurately the characteristics of particular
individuals, situations or groups.
Hutton14 describes survey research as a method of collecting information by asking a
‘set of pre-formulated questions in a pre-determined sequence in a structured questionnaire to
a sample of individuals drawn so as to be representative of a defined population’.
Greenfield15 lists five issues in survey research that can affect the access to subjects as well as
their cooperation and confidentiality. These issues include obtaining a sample, data collection,
gain cooperation, data collection and confidentiality, and mode of data collection.
11 Babbie, E. (2002). p281 The Basics of Social Research, Belmont: Wadsworth Group.12 Carson, D., Bonollo, E., Wirojanagud, P. (2007) Graduate Design Education in North-East Thailand - a Case Study. ConnectED 2007 International Conference on Design Education, University of New South Wales; Sydney13 Bulmer, M. (1984). The Chicago School of Sociology: institutionalization, diversity, and the rise of sociological research, University of Chicago Press14 Hutton, P.F. (1990). p8. Survey Research for Managers, Palgrave Macmillan15 Greenfield, T. (1996). Research Methods: guidance for postgraduates, London: Arnold: New York: J.Wiley
69
Recall that the field work reported in this thesis has involved building knowledge
about textile production in NE Thailand in order to develop design and manufacturing
strategies for textile design and production. Therefore, 10 villages were selected for field
surveys from over 200 villages in the 17 provinces of Isan region in NE Thailand. As
discussed previously, this study addresses the issue of retrieving and enhancing traditional
skills and knowledge that have slowly been lost or put aside over time. As noted earlier, this
is particularly the case with textiles as the processes involved in producing the thread and
weaving the cloth are very intricate and require a high level of skill and knowledge
traditionally passed down through the generations as part of village life. Frequently, the first
task for the writer in this village research work has been the process of identifying,
understanding and documenting this knowledge. As a result, the survey techniques deployed
were adapted to suit the prevailing circumstances; this has especially been the case when
incorporating western survey theory (as noted above).
Careful preparation was found to be an most important part of the interview procedure
and this included an undertaking by the writer that the research was ethically sound and
founded on premises that were sensitive to the human rights of the subjects. Firstly,
permission from the Committee for the Ethics in Human Research in University of Canberra
was obtained, including submission of interview documents for Committee approval. For
example a list of typical questions and topics for the village textile weavers, including open-
ended interviews and formal University documents such as the Informed Consent Form
(Appendix 4.2.2.1), the Participant Information Sheet (Appendix 4.2.2.2), the Cover Letter to
University Ethics Committee (Appendix 4.2.2.3), and the Invitation To Participate form
(Appendix 4.2.2.4).
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4.2.3 Survey 1: Interview Procedure
The interview component of field surveys was anticipated to represent about half of the
research methods to be used in this study. Patton16 maintains that the purpose of interviews
research “is to find out what is in and on someone else’s mind. We interview people to find
out from them those things we cannot directly observe.” Interviewing subjects is a means of
quickly obtaining large amounts of expansive and contextual data. Interviews are useful for
discovering complex interconnections in social relationships, good for obtaining data on non-
verbal behaviour and communication, data are collected in natural setting, and interviews
provide background context regarding activities, behaviours and events.
Greenfield17 describes various interview stages (taken from Hughes 1981). The first
stage is preparations, such as gathering background information on host organisations,
checking interview guides and tape recorders, have maps of locations, and a plan to arrive on
time. The second stage is introductions, in this stage interview success often relies on the
interviewer being similar to the respondent in terms of class, sex, age and interests. Body
language and a need to establish the purpose of the interview also play a significant role in
interviews. The third stage is the uneven conversation, which means the interviewer’s role
should be to listen, along with the conventional social rule of “you speak and then I speak”.
The last stage of interview process is the period after the interview. Great emphasis is placed
upon field notes that made immediately after the interview18. Contact summary sheets and
data accounting sheets provide a vehicle for a summary of the main points of interview, and to
check that all the research questions have been addressed19. A letter of thanks can
demonstrate appreciation for the time the respondent provided for answering questions, and it
is also in the research tradition of helping to keep the door open for future research20.
16 Patton, W.L. (1980). An author’s guide to the copyright law, Lexington Mass: Lexington Books17 Greenfield, T. (1996). p 172-174Research Methods: guidance for postgraduates, London: Arnold: New York: J.Wiley18 Patton, W.L. (1980). An author’s guide to the copyright law, Lexington Mass: Lexington Books19 Miles, M. B. & Huberman, A. M. (1994). Qualitative Data Analysis: An Expanded Sourcebook, Sage Publications, thousand Oaks, Calif.20 Bell, M. (1987). Knowledge, information skills, and the curriculum, British Library Research and Development Dept; Wolfeboro, N.H., USA
71
Greenfield’s21 term, mode of data collection included three relevant methods; face to
face interview, observation of behaviour and self-completion questionnaires, including diaries.
For example, interviews can be undertaken either face to face with the subject or at a distance,
such as over the telephone. In the writer’s case, telephone interviews would be ideal for
obtaining permission and sourcing basic information from the head of the village prior to a
face to face interview. The interview process may be tightly structured with a set of questions
requiring specific answers, or it may be very open-ended taking the form of a discussion.
Again, in the writer’s case, an appropriate method of using open-ended questions and talking
to the workers in a friendly manner with due regard their culture was employed.
Different forms of questioning may be practiced during the interviews, and prompts,
such as photographs, can be useful for stimulating discussion. The subjects may or may not be
given advanced warning of the topics or issues to be discussed and the briefing can be detailed
to allow the subject time to gather information. It was anticipated that the interviews could
involve just two individuals, the researcher and the interviewee. There may be group events
such as discussions with a group of villagers, however in this event there will be only one
interviewer. Interviews may be recorded in a variety of ways, for example they may be taped
and later transcribed. Transcripts of the interviews could be sent to the subject for comment,
further questions might be subsequently sent to the subject in writing and a whole series of
interviews could be held over a period of time, building upon each other or exploring changing
views and experiences.
The above interview theory suggests the following for the specific circumstances facing the
researcher interviewing village textile workers. The use of a tape recorder is appropriate as it
enables the interviewer to concentrate on the process of the interview, focusing attention on
the subjects, and engaging in suitable eye contact and non-verbal communication.
Additionally, the tape recorder will provide a verbatim record of the whole interview. Sorting,
categorizing and analysing the data is required after the interview process. Tape recording is
21 Greenfield, T. (1996). Research Methods: guidance for postgraduates, London: Anold: New York: J.Wiley
72
deemed to be superior to the note taking method as it is a more complex process of listening to
the responses and taking notes.
4.2.4 Survey 1: Details of Subjects
The subjects involved in the interviews were village textile workers selected from the
ten villages identified above (see List of Participating villages, Appendix 4.2.4.1). The
subjects were experienced textile workers who identified with the particular village, that is,
they had a history and an extended family in the village: importantly they were recognised as
textile weavers by their fellow villagers. The subjects were selected from workers that had
expressed an interest in the project and were approachable and keen to participate. This was
important as the study was expected to develop into textile production experiments which
called for experienced textile workers — for a list of the subjects refer to Appendix 4.2.4.2:
List of Subjects Interviewed. Demographic and other information pertaining to the subjects is
recorded in Appendix 5.2B Village Interview Data.
4.2.5 Survey 1: Interview Questions
The selection of Interview Questions (see List of Interview Questions Appendix
4.2.5.1 for details) was based on identifying questions that could solicit data that respond to
the Research Proposals described in Chapter 3.2 Revue of research proposals in light of
literature search findings. More specifically, the interview questions were aligned to provide
data on Research Questions 1, 2 and 3 (see Chapter 3.3.1 Research Method – Pragmatic
verses theoretical. In light of the above considerations, the following topics were adopted to
provide a framework for the interview questions:
1 Textile production
2 Textile qualities
3 Type of textiles used
4 Use of patterns and how the weavers make the patterns
5 Texture pattern: historical verses conceptual
6 Materials and Machinery
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7 Marketing
8 Problems and Needs
Interview questions were subsequently generated to solicit information about the above
topics (see Appendix 4.2.5.1: List of Interview Questions). As noted, the questions had to be
submitted to the University of Canberra Committee for Ethics in Human Research and as a
result a number of questions addressing a particular topic were constructed even though it was
not anticipated that all the questions would be used: for example, the following questions
address the issue of marketing:
How do the village weavers sell their products?
In the village?
In the local market?
Middle-person comes to pick up?
Through OTOP (Thai government program)
What is the price?
Is it an appropriate price or would they like a better price?
4.2.6 Survey 1: Issues with Interview Process
The surveys and interviews presented the researcher with an encompassing and
inclusive viewpoint of the primary issues facing village textile workers. Additionally this
approach is ‘appropriate to the study of those attitudes and behaviors best understood within
their natural setting’22. The value of field research is the role options available to the
researchers, such as a purely observational role to one where the researcher acts as a
participant. However, the experience of trialling different field research techniques quickly
indicated that the subject population required flexible and adaptable systems of data gathering.
22
Babbie, E. (2002) p281. The Basics of Social Research, Belmont: Wadsworth Group.
74
Clearly the research required ethical guidelines to ensure the probity of the study;
however it became apparent that the issue of ethical policy would be problematic in a
collaborative context. Although ethics policy differed slightly between the two collaborating
universities, that is Ubon Rajathanee University and University of Canberra (UC), the
researcher was enrolled at the UC and she was therefore governed by their guidelines (UC
Committee for Ethics in Human Research). UC policy is based on current thinking in Western
countries, it is appropriate in an Australian framework although it was found to be
cumbersome to field research in north-eastern Thailand. For example, the villagers were
found to be distrustful of any formal documentation; they did not understand why a signature
was needed or why it was important. In rural village social organization, seniority is very
important and it was frequently difficult to gain survey approval if the village head was not
available. It was found that villagers preferred an informal, collaborative arrangement free
from official documentation that they did not really understand despite the researcher’s efforts
in translating the policy using a familiar language structure.
Even though the primary researcher is a Thai national who spoke some Isan dialect,
simple issues such as interview equipment made some village workers apprehensive, and often
equipment could only be deployed after they became familiar with the researcher. However,
by working collaboratively and presenting in an open and friendly manner eventually
delivered the kind of welcome and co-operation Isan people are famous for, although in this
situation it was clear that formal approaches to obtaining ethical agreement were not
appropriate. This finding led the researcher to adapt her approach to field research in a
manner more inline with descriptions of Participatory Action Research (PAR)23. In order to
gain confidence and trust, and a belief in the value of the study, the distinction between the
researcher and the subjects had to diminish. Participant action research allowed the researcher
to act as a resource, and therefore, she was able to meet the needs of the villagers in a manner
consistent with UBU and Thai Government objectives.
23 Babbie, E. (2002). p294 The Basics of Social Research, Belmont: Wadsworth Group.
75
The eventual interviewing technique was an informal dialogue between the researcher
and villagers and did not follow any predetermined question list or follow any particular order.
Interviews were discussions and the themes underpinning the discussion were based on the
researcher’s familiarity with questions that would elicit information beneficial to the study
objectives. Babbie24 describes this informal approach as qualitative field interviewing and it
proved to be suitable to the field surveys encountered in this study. Adapting field research to
the prevailing operational conditions proved to be a rewarding exercise that has provided rich
data on the villagers and their working conditions. These data enabled insights into social and
environmental concerns that may not have surfaced from a more formal research approach.
Importantly, this approach is sensitive and inclusive and is deployable to other cross-cultural
design research25.
4.2.7 Survey 1: Analysis of Data
Current interview theory suggests that the analysis of qualitative information, in this
case the documentation of the villagers’ verbal responses to the interview questions, follows
an iterative process. The initial task is a review of research goals in order to organize the data
and focus the analysis. Similar statements, opinions and comments from the interviews are
then categorized and the categories labelled in order to identify themes and patterns in the
data, especially associations and relationships in the emerging themes and patterns26.
The analysis of data collected from interviews can be long-winded and difficult and in
order to streamline the process the following methods were trialled. For example, the use of
digital audio recorders combined with a computer program that could transcribe the interview
data was considered. However this was not successful as the Isan dialect is not a transcribing
option. This meant that the interviewer had to analyse the tape recordings direct using a
process of looking for significant statements, and comparing what was said in different
interviews. Some interviews were not recorded, with the interviewer working from her notes 24
Babbie, E. (2002). p298 The Basics of Social Research, Belmont: Wadsworth Group25 Pengsaa, A., Carson, D., Bonollo, E., (2007) Developing Appropriate Field Survey Research Methods for Village Product Development in North-Eastern Thailand. ConnectED 2007 International Conference on Design Education, University of New South Wales; Sydney26 McNamara, C. (2000). General Guidelines for Conducting Interviews. Retrieved August 25, 2004, from The Management Assistance Program, St. Paul, Minnesota Website
76
which were later analysed, again looking for significant statements and common themes in the
data. The final method was a response to the conditions facing the interviewer, for example,
as discussed the villagers preferred an informal collaborative arrangement free from official
documentation. The villagers were accustomed to digital movie cameras which are often used
to filming different components of the production process. The advantage of the movie
camera is the inbuilt audio taping which enriched the process by contextualizing data
collection. This allowed for analysing and observations to be concurrent. Observation, like
other research techniques, is very often used in conjunction with other methods, both to
contextualize and to extend the analysis being carried out.
The noted Interview Questions are recorded in Appendix 4.2.5.1: List of Interview
Questions. The data were collated, labelled and analysed in terms of meaning and relevance
to the interview objectives described above (the data from the Ten Village interviews can be
viewed in Appendix 5.2B Village Interview Data). Samples of the data obtained from the
interviews and an analysis of the interviews are given in Chapter 5.2.2 Survey1: Analysis of
Themes. The primary issues detected from the data are summarised below:
1 Impact of Aging Textile Worker Population
2 The Importance of Textile Production and Tradition in Isan
3 Village Textile Production: the People and how they work
4 Knowledge and Skill Acquisition
5 Textile Workers and Village Organization
6 Textile Production
7 Summary of Primary Issues
8 Research Directions
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4.3. Research Methodology Preamble - Experimental Program
At this point in the thesis it is important to acknowledge the recourses provided by the
Department of Chemistry in the Faculty of Science, Ubon Rajathanee University (UBU). In
particular, by the Dean of Faculty Dr. Janpen Intaraprasert provided invaluable support in the
logistical organisation of the field experiments, and the use of Faculty Laboratories for
preparation dyes made from natural materials.
This section reports on the research activities required to assess the viability of
alternative methods of producing dyes from natural materials and whether the textile workers
would accept the resulting new dye colours. These activities are consistent with the noted
Generic Design Process and the Integrated Design and Development Framework (IDDF) for
village production (see Figure 3.4) that has been used as the guiding structure for this research.
The Concept Generation (CG) phase activities have descriptions of design strategies
and solutions to the primary issues that were presented to the villager weavers. The design
strategies can be found in the conclusions to the analysis of Village Interview Data (Chapter
5.2.3: Survey1: Conclusions and Research directions). However, for the sake of readability
they are briefly summarized here as they impact on the research activities described further
below. The strategies respond to the consistent and almost universal message from the Village
Interview data that emphasises the importance that weavers, across NE Thailand villages,
place on traditional textile production processes. The desire to maintain traditional skills and
knowledge is founded on the value weavers place on producing textiles that are distinctive and
recognisable. It is found that strategies that respond to the weaver’s desires include ways of
recording and understanding the intricacies of traditional patterns, the process of dying silk
yarn and generating new products from village textiles by value-adding to the main textile
production activity: that is, very much design and development activities.
Chapter 3.3.3: Models of the design process, outlines the research approach that is consistent
with the Evaluation and Refinement (ER) and the Detailed Design (DD) phases of the Generic
Design Process. The ER phase analyses potential solutions arriving at the preferred solution
78
concept which in case is the study of natural dye preservation techniques. Detailed Design
(DD) selects and evaluates different methods of preserving natural materials for colour dyes to
be trialed in an experimental investigation and testing program described Survey 2 Part 1
including user evaluations from the village weavers themselves. The Communication of
Results phase occurs in Chapter 5 including reports on an analysis of the research results.
The research is divided onto two sections along the lines described above, namely:
Developing and evaluating the different methods of preparing natural materials occurs in
Survey 2 Part 1 - Development of experiment: Comparison of Natural Dye Preparations
Techniques (see Chapter 4.3.1). The process of obtaining and analysing the village weaver’s
evaluations of the different dying techniques are described in Survey 2 Part 2 - Analysis of
Natural Dye Preparation Techniques: Field Survey of Weavers Opinions (Chapter 4.3.2)
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4.3.1 Research Methodology: Survey 2 Part 1
Development of experiment: Comparison of Natural Dye Preparations
Techniques
The research methodology used by the writer in this survey is consistent with
description of field research by Babbie27 which adequately explains the majority of the
research activities in this study. Babbie28 maintains that field research is employed when
researchers want or need to observe social life in its natural environment, or in this case a
particular social activity in its natural setting. In this sense field research methodology
validates the rationale behind the research methods used in the field experiments described
below. However, as the research method is basically a series of experiments they could be
considered experimental research because it involves taking action, as in doing something to a
group of selected participants, and observing the results of that action29.
Traditionally, experimental research is associated with science and is particularly
suitable for hypothesis testing. In the context of this investigation, the experiments are not
testing a hypothesis; they are comparing alternative processes for preparing natural materials
to be used as dyes in an environment that values the subject’s attitudes and opinions which is
consistent with Proposal 2: The development and application of natural dyes, as part of textile
design and manufacturing, is a feasible and continuing process at the village level. Therefore,
the research approach is to respond to the desire of village weavers to maintain traditional
skills and traditions in textile production through the development of alternative processes of
preparing natural materials for colour dying silk yarn (Appendix 5.2A Analysis of Village
Interview Data). The selected research method is, therefore, a series of village based
experiments in collaboration with the weavers, using their skill, knowledge and where
possible, the equipment they use to prepare natural materials for colour dyes. The planning
and justification for the experiments is described in Appendix 4.3.1: Field experimental
programs to compare 4 methods of adapting of natural materials to produce colour-dyes for 27 Babbie, E. (2002). The Basics of Social Research, Belmont: Wadsworth Group.28 Ibid pp 279-28129 Ibid p 217
80
silk dyeing (undertaken in Pa-aw village in NE Thailand). The experiments and the analysis
of weavers opinions have also been reported at the 10th International Conference on Thai
Studies in Bangkok in 2008 (see Appendix 4.3.1.1).
4.3.1.2 Survey 2 Part 1: Background and benefits of the experiment
This experiment plan was developed from research commencing in July 2005,
following the Village Interviews in 2004. In 2005, a case-study into textile production was
undertaken in Ban Pa-aw, a village near Ubon Rajathanee in NE Thailand, and many problems
were found to impact on village textile production. For example, problems such as a reduction
in textile workers, decreased interest and loss of skill and knowledge and concerns regarding
health risks due to the increasing use of chemical dye. The Ban Pa-aw Case Study is recorded
in Appendix 4.3.1.2 Case Study Ban Pa-aw 2005.
The most significant problem found in the Ban Pa-aw case-study was the concern
expressed by weavers regarding the silk dyeing process, especially the relatively modern use
of chemical dyes for new colours that are known to be dangerous in terms of Occupational
Health and Safety. Some issues and questions were raised in the Ban Pa-aw Case Study that
called for additional field experiments in order to uncover potential solutions. Some of the
more prominent issues needing answers are listed below:
•Do the villager weavers prefer chemical dyes over dyes made from natural materials?
•How much do they know about the dangers of using chemical dyes?
•Which natural materials are available all year long?
•Can the traditional colours made from natural materials be preserved and how important are
they to the weavers?
Apart from OHS issues, the benefits of further field research include increased
knowledge about the availability and seasonality of natural materials, potential reduction in
dye costs and the possibility of preparations of natural materials for dyeing silk yarn sold as a
discrete product.
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4.3.1.3 Survey 2 Part 1: Aims and Objectives
The primary objectives of the experiments was to develop, trial and evaluate the new
techniques for preserving natural dyes that help to restore the regional character of natural dye
colour and traditional silk weaving. This was achieved by comparing methods of preserving
natural materials for silk yarn dyes under experimental conditions. The experiments occurred
at Ban Pa-aw village and a natural material used for dyeing silk yarn was selected from those
available to village weavers from their immediate village environment. Three methods of
preserving natural materials for silk dyes were developed by the writer, namely, sun drying,
oven drying and freeze drying methods. The three methods produced dye materials which
were compared to the known colours obtained from the traditional village methods of dye
making produced from fresh natural material.
4.3.1.4 Survey 2 Part 1 Scope of the experiment
The duration of the field experiment was two months, starting in December 2006 and
finishing in January 2007. Dr. Janpen Intaraprasert, from the Faculty of Science (UBU), was
the principal adviser on experimental procedure; she suggested flexibility in the experimental
plan because villagers normally do not follow set procedure when preparing natural materials
for dyes, and this is an important finding relevant to the research methodology noted above.
Dr Janpen also suggested the preparation of diagrams to explain the experiment processes to
the villagers, and subsequently a trial experiment was undertaken in early December 2006 (see
Appendix 4.3.1.4 Experimental Diary).
The experiments occurred at Ban Pa-aw Village; the address is Ban Pa- Aw, Pa-aw,
Tambon Pa-aw, Ampoer Muang, Ubon Ratchathani, Thailand. The following steps were
taken at Ban Pa-Aw: the selection of the natural material, the organisation and selection of the
village weavers, the final development of the dyeing processes, and the selection of survey
documentation techniques such as image, video comment recording. Experimental activities
undertaken at the Science Laboratory, Ubon Rajathanee University (UBU) included the
preparation of equipment for processing the natural material before dyeing the silk yarn in Ban
Pa-Aw, and analysis of all data from the field experiments.
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The people involved in the experimental program included two female village textile
workers who assisted in the dyeing process. A laboratory assistant from the Department of
Chemistry (UBU) was allocated by Dr. Janpen Intaraprasert to help with the equipment
preparation and management and to assist in the collation of results. The overall experimental
program framework involved three steps: the comparison of four silk yarn colour dyeing
processes where the colour dyes are made from the same plant prepared in three different
methods (described above). The colours obtained from the three prepared materials were
compared to the traditional method of dyeing silk yarn from fresh material.
The following methods of preparing natural material for dyeing silk yarn were selected
due to the availability of equipment and laboratory support:
1 Fresh natural material (in Thai sod)
2 Natural material dried in the sun (sun dried in Thai ob-tak dad)
3 Natural material dried in an electric oven (oven dried in Thai ob-hang)
4 Natural material dried in a freeze dryer.
The drying procedures occurred at the Department of Chemistry laboratories (UBU) except for
the sun drying procedure which occurred as Ban Pa-Aw. Details of the methods of natural
material preparation can also be viewed in the Appendix 4.3.1.4 Experimental Diary.
The following issues were considered important in terms of maintaining basic elements
of the experimental procedure especially as the experiments would occur in Ban Pa-Aw
village. The duration of the dyeing process should be consistent with typical village
techniques and the quantity (amount) of natural material should be within the normal volumes
used by weavers. A trial of the experiment should be undertaken where all methods used in
the experiment were to be as kept as equal as possible with the option of adding more natural
material if the colour retrieval was unsuccessful. The items of hardware for preparing the dyes
were to be standardised. The quality of colour expectation, that is, the colour resulting from
using natural material as a natural dye should meet village weaver expectations, and the colour
should be durable and again in line with weaver expectations. The methods of dyeing silk
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yarn should not be complex or excessively expensive so as to serve as a viable model for the
village weavers.
4.3.1.6 Survey 2 Part 1 Experiment Preparation and additional details
The following iterative steps describe the preparation process prior to commencement:
1 Identify existing plants used for dyeing silk yarn at Ban pa-aw, specifically the names and
the growing seasons.
2 Identify all sources and determine what natural materials such as leaf, bark, skin, fruit is
most appropriate for the purposes of the experiment.
3 Determine the method of the experiment such as the required volume of natural materials,
the preparation methods and the same experimental conditions appropriate for four separate
experiments.
4 Perform experiments by using standard equipment at roughly the same time of day.
5 Trial the experiment and then complete the experiments over a two month duration.
6 Collate and analyse all data including both written and digital images.
Because the procedures would be undertaken in a village environment, the control of
the experiment was important; for example, a pragmatic approach was required since delving
too deeply into the science and chemistry would effectively exclude the majority of villagers
and be counter-productive to the research objectives. However, some considerations such as
the effect of heat on the natural material were of concern, especially the reaction of the natural
materials to the heat required for the different methods of dye preparation. For example, fresh
natural materials are typically boiled to extract the required colour which involves a different
temperature range to sun drying, oven drying and freeze drying. Freeze drying requires a low
temperature to create the vacuum required to remove the water from the plant (see Appendix
5.3.1.3 Freeze Dry Process).
The co-operation of the village weavers was essential and a budget was established to
involve weavers in the trial and the final three experiments. Weavers were hired to produce
cloth from the silk yarn as cloth was considered the best material of obtaining accurate
84
preference responses from villagers. Villagers also assisted in collecting material and drying a
portion of the natural material in the sun. As discussed above, the Department of Chemistry
provided a laboratory assistant to prepare natural material for the oven and freeze drying
procedures. The fresh natural material and the natural materials prepared by sun, oven and
freeze drying were used to dye silk yarn using the traditional village method of boiling the
natural materials in water prior to adding the yarn. The villagers completed all the yarn colour
dyeing using the equipment they normally used to dye silk yarn. However, control of
experiment variables such as the amount of dye material, water volumes and fire temperatures
were controlled by the researcher.
4.3.1.7 Analysis of Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques
A review and analysis of the experimental procedures is documented in Appendix
4.3.1.4 Experimental Diary. Additionally, an extensive photo documentation of the separate
dyeing procedures from the different dyeing procedures is also documented in Appendix
4.3.1.7 Images from Survey 2.
However the detailed analysis of the colours produced by the alternative natural dye
preparations techniques is based on the considered responses of the village weaver’s. As
discussed previously, traditional colours are very important to village weavers as the colours
represent different aspects of social organization and ritual in Isan culture. If the village
weavers did respond well to the colours generated by the alternative natural dye preparations
and processes, then the whole experimental process would be largely fruitless as the weavers
would just not consider the preparation techniques in their daily weaving practice. The
weaver’s opinions are therefore central to this study and a simple field survey was designed to
record their responses; this survey is described below.
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4.4 Analysis of Survey 2 Part 2 - Analysis of Natural Dye Preparation Techniques:
Field Survey of Weavers Opinions
4.4.1 Introduction and objectives
As discussed in Survey 2 Part 1, the field experiments in Ban Pa-Aw village produced
dyes for silk yarn developed by the author from three natural material drying techniques. The
reason for developing new drying techniques was to assist in the restoration of the regional
character of silk colours and traditional silk weaving practice. In this context, the village
weaver’ responses to the resultant colours are critical and largely determine the success of the
field experiments. The following survey is, therefore, an analysis of the natural dye
preparation techniques in terms of the views and opinions of the village weavers.
This objective of this survey is to establish the success of the colours produced by the
three different drying techniques described as sun dried, oven dried and freeze dried (which, in
effect, also establishes a possible model for future village operations in dye making and colour
production). These colours were compared to the colour produced by the traditional village
technique of boiling fresh natural material with water in an ad hoc fashion to produce a dye for
silk yarn. Additionally, villagers were asked to rank the colours which ideally so as to enable
the identification of the best technique under the noted experimental conditions. The survey
method is described below.
4.4.2 Survey 2 Part 2: Methods and Analysis
Silk yarn was dyed using the natural material prepared from the three dyeing
techniques described above; the yarn was then woven into cloth by the village weavers. Four
panels were prepared with the cloth mounted on the front of each panel with no indication of
the dyeing technique provided. These panels were presented to thirty village weavers who
were asked to respond to a simple questionnaire as well as answer additional questions posed
by the author. The author, who is fluent in Thai and some Isan dialect, recorded the villagers’
responses during the survey and answered any related questions during this procedure.
86
For the duration of this survey, and the duration of all the field surveys described in
this thesis, the author was the primary researcher and as such had to respond to the
circumstances of the survey conditions. For example, in this particular survey some of the
subjects were illiterate which meant the researcher had to be flexible enough to respond in a
meaningful manner that facilitated the completion of the task. In this case, this meant both
asking the question and interpreting the subject’s response to the question. It is important to
remember that this was the final survey in a field research program which had been active for
over three years. By this stage the researcher had extensive experience and expertise with
working with the subjects and a sound understanding of their responses.
The survey questionnaire contained two parts; part 1 consisted of six different
questions used to evaluate the four different dye preparation techniques. Part 1 of the
questionnaire can be described as a cross sectional survey where the data can be compared
using frequency analysis. The survey did not collate other details such as gender or age which
effectively reduced the number of variables. Frequency analysis in this context was an
appropriate tool because the table provided percentage ratings of the subject’s opinions. The
survey employed a Graphic Rating Scale, a form of Interval Scale that recorded subject’s
opinions. This data was analysed using the frequency analysis tool in the statistical software
package SPSS.30 In a Graphic Rating Scale, the subject places the item being rated at some
point along a continuum and a numerical value is assigned to the point or category. A Graphic
Rating Scale is a scale in which the continuum of responses is visual and subsequently five
points on the scale were named, strongly disagree on the 0 end of the scale and strongly agree
on the 10 end of the scale. The other points and their value can be viewed in Figure 4.4.3 (this
is a typical Likert style of questionnaire).
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
Figure 4.4.3 – Graphic Rating Scale
30Fink, A., Kosecott, J., (1985). p.34. How to Conduct Surveys. Sage Publications, Inc.
87
4.4.3 Survey 2 Part 2: Details of Subject Samples
The subjects for the survey were weavers from Ban Pa-Aw village including weavers
from houses on streets within the village called Ban Pa-Aw Moo 1 to 6, meaning Ban Pa-Aw
Street 1. The total number of subjects was thirty, the majority were middle aged women
(twenty seven) and three subjects were male. Their ages ranged from thirty five to seventy
years old.
4.4.4 Survey 2 Part 2: Questions and Explanation for the Questions
The individual questions used in the questionnaire were developed in English based on
the knowledge that the questions had to be written in Thai in a form that enabled village
weavers to understand. The first step was to identify the words villagers use to describe dye
colours from natural materials, that is the words they use when talking to each other for
example; beautiful (suay, ngam), fresh (sod), bright (sa-wang) and light (onn, jang).
Keywords included the assessing accuracy of the colour and whether the weavers were happy,
accepting and if they approved of a particular colour.
The questions were selected because they translated easily and were consistent with the
language used by weavers in their village setting. The first part of the questionnaire involved
six questions which required the subjects to view the separate dyed cloth panels: each panel
had a number, for example Fresh was number 1, Sun Dry number 2 and so on. Part 1questions
were rated using the Graphic Rating Scale described above. Listed below are the questions for
the Fresh (1) and the same questions were used for Sun Dry, Oven Dry and Freeze Dry.
Survey 2 Part 2: Questions Part 1.Individual Cloth
1.1 Fresh (process)
1.1.1 Is the colour beautiful?
1.1.2 Is the colour natural?
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1.1.3 Is the colour soft?
1.1.4 Is the colour too light?
1.1.5 I am satisfied with this colour
1.1.6 I approve this colour to sell in the market
Part 2 of the questionnaire had three questions that required the subjects to state their
colour preference. A cloth-display panel system was used that allowed the researcher to
directly compare the three prepared dyes to the cloth dyed from fresh material on panel 1, which
acted as a form of experimental control. The first question was straight forward asking the
subject to state their colour preference. The second question brought the subjects closer to the
colour they knew and had used in their weaving practice. However, the subjects had no
knowledge of the different dye preparation methods as they responded only to the coloured
cloth on the panels. The preference questions are listed below:
Survey 2 Part 2: Questions Part 2. Preference
2.1 Which cloth do you like best?
1st Fresh
2nd Sun dry
3rd Oven dry
4th Freeze dry
2.2 Which one do you prefer (compared to the control)?
2.2.1 1st Fresh ↔ 2nd Sun dry
2.2.2 1st Fresh ↔ 3rd Oven dry
2.2.3 1st Fresh ↔ 4th Freeze dry
Analysis of Part 2 of the survey was straightforward based purely on the number of times each
option received a vote; this approach provided enough data for a simple frequency analysis of
the subject’s preferences. The final questionnaire can be viewed in Appendix 4.4.5A Survey
2.2 Questionnaire for the English version and a Thai translation of the questionnaire can be
89
seen in Appendix 4.4.5B Survey 2.2 Questionnaire. The results of the Survey 2 Part 2:
Analysis of Natural Dye Preparation Techniques: Field Survey of Weavers Opinions are
discussed in Chapter 5: Experimental Program - Results and Discussion, section 5.4: Survey 2
Part 2 Experimental Program: Analysis of Field Survey of Weavers Opinions
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Chapter 5: Analysis of Experimental Program
Preamble
This chapter reports on the results of the three surveys described in Chapter 4:
Research Program and Experimental Investigation. The surveys were structured in a series of
steps with the overall objective of determining the validity of research objective of whether the
theory of product design can affect positive change at a village level in ways that improve
village life and which are socially appropriate, constructive, and beneficial. This research
required an iterative and pragmatic approach because knowledge of the issues facing textile
workers in NE Thailand had to be determined prior to the final experiments, and surveys
evaluating the viability and acceptance of alternative techniques for preparing natural
materials for colour dyes. These surveys are listed below:
1: Survey 1 Research Methodology: Survey 1: Understanding textile production in Isan
villages (see Chapter 4.2.1) is analysed in terms of the objectives and procedures described in
Chapter 4.2: Research Methodology Preamble – Village Interviews
2: Survey 2 Part 1: Research Methodology: Development of experiment: Comparison
of Natural Dye Preparations Techniques (see Chapter 4.3.1) is analysed in terms of the
objectives and procedures described in Chapter 4.3: Research Methodology Preamble -
Experimental Program
3: Survey 2 Part 2: Analysis of Natural Dye Preparation Techniques: Field Survey of
Weavers Opinions (see Chapter 4.4) is analysed in terms of the objectives and procedures
described in Chapter 4.4.2: Survey 2 Part 2: Methods and Analysis
5.1 Introduction: Methodology supporting the evaluation of the experiments
This chapter reports on the results of the field surveys and experiments described in
Chapter 4: Experimental Program: Research Methodology, Surveys and Field Work. The
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surveys and experiments were structured in a series of steps with the overall context of
determining the validity of the proposition that the Generic Design Process (GDP) is
deployable to product design research. The subsequent research activities and results
completed in this study have been integrated into the GDP model by means of the Integrated
Design and Development Framework (IDDF) for village production (see Figure 3.4). The
research required an iterative approach because knowledge of village textile production and
issues facing village weavers had to be determined prior to the final field experiments
involving the preparation of natural materials for dying silk yarn.
The surveys and experiments listed below are analysed in terms of the objectives and
procedures described in Chapter 4:
Survey 1: Understanding textile production in Isan villages (Ten Village Interviews)
Survey 2 Part 1: Development of experiment: Comparison of Natural Dye Preparations
Techniques
Survey 2 Part 2: Analysis of Natural Dye Preparation Techniques: Field Survey of Weavers
Opinions
5.2 Survey 1: Analysis of Understanding textile production in Isan villages (Ten
Village Interviews)
Recall that the intention of Survey 1 was to build an understanding of the people
involved in village textile production in NE Thailand, the types of textile products and
processes and, importantly, the primary issues facing textile workers. Interviewing the
weavers was the primary method used to observe village life in its natural setting. Interview
analysis concentrated on identifying similar subject responses and the underlying themes
emerging from the responses. Interview theory suggests that the analysis of qualitative
information, in this case the documentation of the villagers’ verbal responses to the field
interviews, follows an iterative process. Similar statements, opinions and comments from the
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interviews were then categorized and labelled in order to identify themes and patterns in the
data, especially associations and relationships in the emerging themes and patterns1.
An understanding of these themes provided knowledge of the primary issues facing
village weavers. The themes identified from the interview questions were analysed in terms of
meaning and relevance to the study objectives. Issues arising from the interviews and the
interview questions were addressed in the analysis. All the interviews were conducted in Thai
language by the writer, although in some instances Isan dialect was used.
Village Interviews corresponded effectively to the Task Clarification (TC) phase of the
research which helped the writer to develop an understanding of weaver’s concerns and the
issues they confronted as textile production workers. In keeping with the GDP, an analysis of
the village interview themes led on to the Concept Generation (CG) phase where descriptions
of potential design strategies and solutions were presented to the villager weavers. These
design strategies and solutions are viewed below in 5.2.2: Survey1: Analysis of Themes. The
interview responses can be found in Appendix 5.2B Village Interview Data, and an analysis of
the themes can be found in Appendix 5.2A Analysis of Village Interview Data.
The analysis of the interview data concentrated on an analysis of the main themes from
the weaver’s responses, and was developed from McNamara’s general interview approach that
searches the data for themes and patterns, and subsequently explores associations and
relationships in the emerging themes and patterns.2
Listed and discussed below are the main themes detected from the analysis of the
village interview data:
5.2.1 The Impact of an Aging Textile Worker Population.
5.2.2 The Importance of Textile Production and Tradition in Isan.
5.2.3 Village Textile Production: the people and how they work.
1
McNamara, C., (2000) General Guidelines for Conducting Interviews, Retrieved August 25, 2004, from The Management Assistance Program, St. Paul, Minnesota Website http://www.mapnp.org/library/evaluatn/intrview.htm2 ibid
93
5.2.4 Knowledge and Skill Acquisition.
5.2.5 Textile Workers and Village Organization.
5.2.6 Textile Production.
5.2.1 Impact of an Aging Textile Worker Population
The two main findings from the demographic data are that the continued practice of
textile production in Isan is threatened by the aging weaver population and, moreover, that the
skill and knowledge required for textile production resides largely with an aging female
population. Although there are some males represented in this population, there were very
few young females and virtually no young males. This static and declining population could
influence the region’s ability to produce textiles in the future. Many of the weavers identified
textile production as their main occupation alongside rice production, and more than half of
subjects nominated textile production as their sole occupation. The main concern from the
weavers interviewed was the lack of interest shown by young villagers to weaving traditional
textiles. Typically, only some older village weavers were maintaining this ancient craft and
when this generation declines there will be no one to continue and the village will lose this
important component of their culture. For more detailed information on the demographic data
see Appendix 4.2.4.2 List of Subject Demographic Data.
5.2.2 The Importance of Textile Production and Tradition in Isan
Current textile production results from traditional rural village life in Isan where silk
and cotton textiles were produced to meet daily living requirements such as household use,
farming, formal occasions and traditional ceremonies. In the past, the ability to make quality
cloth and garments increased a woman’s social position or status, especially in terms of her
perceived value as a wife and mother: this is quite different from the prevailing view which
leans towards social status being associated with higher education. Villagers work
collaboratively and the production knowledge is typically passed from one generation to the
next. Weaving is now recognised as a good additional occupation and income supplement,
and the collaborative nature of village society has made the formation of weaving groups a
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natural development. Even though there has been resurgence in textile production many
weavers fear the loss of textile production and the impact this may have on village culture. In
this sense, textile production is an important and valued component of rural village life in Isan.
Textiles that are recognized and identified with particular regions and villages are very
important to the weavers in terms of identity and a sense of place.
5.2.3 Village Textile Production: the people and how they work
Two important features were found in the development of village textile production.
The first is the emergence of an individual in the village to lead or champion textile
production, and the second is the vital role of government support. The more successful
villages appear to have clear direction in their endeavours from either a headperson or a
natural leader such as a recognised or noted weaver. Additionally, the role of government
support in developing village textile production is crucial especially in terms of providing
knowledge and skill training, and granting funds to establish a weaving group.
Most of the textile workers interviewed function within a co-operative system typically
known as the village weaving group. In recent times, village weaving groups have been
identified, sponsored and funded by various departments from provincial and national
governments. More recently some weaving groups have been funded through the Thai
Government regional assistance program One Tambon One Product (OTOP), with the broad
objective of increasing the economic base of rural villages (see Chapter 2.1). Weaving groups
are essentially based on the co-operative nature of village life and are therefore consistent with
village social organization. For example, many of the workers interviewed described their
activities within the context of the village weaving group and identified their position within
the group, and they reacted positively to the benefits of government assistance.
Weaving groups allow villagers to continue to produce textiles in a way that is
consistent with their age and physical condition, and importantly they reinforce the
collaborative social organisation of family and village life. The level and complexity of
weaver participation varied between individuals and between villages. Weavers often
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complained about the lack of interest shown by younger villagers and expressed their concern
about the loss of textile knowledge in the future, they also identified difficulties in keeping
weavers in the group especially as they age and/or loose interest. Village workers are aware of
their history, they know the story of their villages and are proud of the international
recognition for Isan silk textiles; they are especially proud of Mudmee (tie-dyed) silk and the
profile Mudmee has with international textile aficionados. Recognition of individual weavers
is reinforced by competitions at a regional and national level, and on occasion, through the
supportive influence of the Royal family. The impact of textile competitions is significant
because regional governments tend to support successful villages. The textiles created for
competitions are usually produced by the more prominent weavers who maintained they have
a duty to preserve the traditional patterns for the next generation. Handmade textiles have a
superior quality to factory textiles and often this quality, described in terms of pattern and the
colour, can bring international recognition to an Isan weaver, village or region. Textiles and
textile products are recognised by their patterns, colours and design and become a form of
identity to individual villages and weavers.
Beliefs and traditions play an important role in textile production in rural village life.
During events in the Buddhist calendar, villagers band together in an extended family-village
system in order to help each other. They proudly dress in traditional costume when
celebrating religious rites such as the water festival or formal events such as weddings.
Throughout the village interviews many older women were observed wearing traditional
clothing while most of the younger generation was observed wearing more westernised
clothing. One subject described how each household wove silk for their clothes, producing
special costumes for formal occasion and ceremonies. Weavers described how overall their
lifestyle had been enhanced since they had established weaving groups. Some considered that
previously they had a low-standard of education and healthcare which had improved,
especially the individual villager’s incomes, because textile production was better than
everything except the rice harvest, which depended on the weather and rice markets. Weavers
value the importance of local product development and the preservation of identity from
producing Isan textile products. In this sense, the data clearly indicate that traditional
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processes of textile production, the patterns and colours, and the need to maintain traditional
skill and knowledge are very important to Isan village weavers.
5.2.4 Knowledge and Skill Acquisition
As little as a generation ago it was the tradition to pass the skill and knowledge
required to produce textiles from generation to generation. There does not appear to be much
interest in textile production amongst the next generation of villagers and speculation exits as
to why younger villagers are not represented in the population; however, no empirical data
currently exits which can explain this phenomenon. There appears to be a general lack of
interest in textile production in terms of financial gain, or perhaps younger villagers do not
find the activity interesting or rewarding. Interviews with older villagers suggest that they are
more closely connected to a time when textile production was an important resource for both
cloth and garments. It is clear that both the financial gain from textile production and the
interest to maintain the activity is more important to older village women than to any other
section of the community.
5.2.5. Textile Workers and Village Organization
As noted, the majority of the textile workers interviewed operate within a co-operative
system typically known as the village weaving group. Typically, each weaving group has
been founded with some form of government support; they elected a chairperson and a
committee and developed an operational budget to establish the group. The chairperson and
the weaving group committee developed rules that supported and formalised the processes of
collaborative production although these rules varied from village to village, and in some cases
between different groups in the same village. For example, in one village it was found that
there were two weaving groups; one was a typical village weaving group and the second group
was committed to the pursuit of traditional methods of textile production. The village weaving
group centre was normally a place for both collaborative work and for selling directly to the
public, some centres had a ‘textile shop’ separate to the weaving centre that operated as a
contact point as well as a retail centre for woven cloth and other textile products. Weaving
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group money management followed committee rules and their accumulated experience of
dealing with individual weavers. Importantly, it was clear that successful textile production
often had an impact on the character of the village.
The most prominent characteristic of village textile production is families working in a
collaborative manner. Typically, the husband will do the dyeing and the wife will weave the
cloth although task allocation is not rigid. Weavers are assessed in order to see what kind of
work they are good at and all weavers have access to training and other forms of skill and
knowledge development. Often the various tasks are shared and allocation can depend on an
individual’s skill and knowledge. Individuals are trained by more experienced workers and
their output is constantly evaluated. Tasks are allocated on an age and experience basis, for
example younger and less experienced weavers may undertake less complicated patterns than
a more experienced one. Some workers undertake the entire textile process including silk
preparation and weaving; other subjects have only recently learned the art of weaving a limited
number of pieces.
5.2.6. Textile Production
There were many comments from weavers that focused on the need for support and
training in textile production especially advice on new patterns, colours and techniques that
produced more intricate textiles. Similarly, some weavers decried the lack of textile
production development which they felt had remained at the same level and resulted in
reduced customer interest. There was comment from many villages who desired methods to
shorten production processes with new equipment that simplified the process. This was
balanced by the responses calling for preservation and strengthening of hand-making skills
and the craft of traditional textile production. Generally, the dominant issues in textile
production can be categorised into the following headings: process, equipment, dyes and
colours, pattern, product and marketing.
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5.2.6.1 Process
The interview data indicate that weavers were discouraged by the length of time
required for textile production, especially silk production which has many complicated and
time consuming processes. This varied between villages as other weavers were comfortable
buying yarn from a region that grew silk worms and produced silk yarn. The villages
undertaking the process of growing and preparing yarn had the advantage of making yarn they
preferred and one that they could sell.
As discussed previously, a characteristic of village production is a single or extended
family collaborating as a unit, and weaving groups characteristically expand on this approach
by working together to complete orders. This is especially important considering that a
complex textile pattern can take about three to four months to finish when undertaken by a
single worker. Weavers described how they valued training to improve production, for
example, how they learned to measure quantities when dying yarn, skills such as money
management and how to adapt weaving techniques for new patterns by deploying traditional
Isan techniques.
5.2.6.2 Equipment
Considering the complexity and beauty of the textiles observed during the village
interviews, the equipment was found to be relatively straightforward and uncomplicated. The
skill and knowledge required to achieve the exceptional results resided in the weaver’s
understanding and ability of their craft including how complex patterns will influence the type
and number of loom components. There were some examples of equipment development; for
example, in one village a government committee, helping the village to establish a weaving
group, suggested that a twitch-weaving loom would be more convenient and faster. In this
case, the weavers had discovered that only simple patterns can be made on the twitch weaving
loom. Funds are provided for equipment such as a 70,000 baht budget from a government
organization, called ‘The office of economy stimulated for Ubon Ratchathani province,’
provided to Ban Pa-aw village. Also equipment selection largely depends on weaver
preference; for example, one weaver said she preferred the hand-weaving loom to the twitch
loom because it is easier and faster to weave using her particular skills.
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5.2.6.3 Dyes and Colours
As foreshadowed in Chapter 2, the traditional method of colour-dyeing in Isan involves
the use of colours obtained from natural materials. Dyes are made from locally found natural
materials such as plants and insects available in the village and areas adjacent to the village.
However, the materials for natural dyes are increasingly difficult to find because of the
reduction in forests and the impact of rice farming on the landscape, and this is a significant
finding. As the supply diminishes, the knowledge of individual materials on how to obtain
different colours is also gradually reducing. For example, weavers in one village use chemical
dyes because the village is surrounded by rice paddies with very few trees and if they want
natural material for dyeing they have to order the material from other places. Some villagers
consider natural dye colours too light and complain about the difficulties of preparing a
desired colour. Other villagers prefer natural dye colour describing how they have their own
beauty especially in traditional patterns, and are more permanent or lasting than chemical
dyes. However, village textile workers are purchasing an increasing amount of chemical dyes,
and this is a disturbing trend in conflict with traditional culture.
Colour dyeing is a difficult issue for weavers as they have a connection to traditional
techniques; for example, they often described in these interviews how in the past natural dyes
lasted for at least a hundred years but today natural material was hard to find and required too
much time to prepare when compared to chemical colours. One the other hand, chemical dyes
are relatively cheap, more convenient to use and produce brighter colours popular with some
consumers. Although many weavers were adamant about their preference for the colours from
natural materials, there is a clear tendency of reliance on chemical dyes. Some weavers prefer
dyes made from natural materials because the colours will not come out of the cloth; however
opinions vary between weavers on this issue. Weavers were observed using both natural and
chemical dyes and one weaver stated that is was a market driven issue that depended on the
customer requirements.
Another weaver used the term ‘a different kind or way of seeing beauty’ to describe a
preference for natural dyes that produced colours that had a natural beauty and softness
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whereas the chemical dyes were more fresh and lively. The conflict appears to be between
traditional weaving and a desire to maintain textiles that are recognised as Isan in the sense of
pattern and colour, and the perceived reality of accepting change and following the tastes and
needs of existing customers. A market driven response to textile production will inevitably
occur. However the market driven approach also relies on traditional skill and knowledge for
its unique selling advantage and the production of traditional textiles that have a powerful
market presence, especially the top market sector of high quality Isan silk textile production.
Many weavers were concerned about the danger of using chemicals for dyeing cloth
and many instances of inadequate protection were observed in the use of hand, face and body
protection, including body washing after using chemical dyes. Some weavers who had their
own approaches to protection to chemical dyes were not convincing even though OHS training
was available to the workers. Some weavers considered chemical dyes dangerous to the
environment, society and to the lives of the villagers, one weaver stated ‘we don’t have
enough good drainage in the village”. Sometimes villagers throw the leftover chemicals from
the dyeing process into their garden where they are potentially toxic to the fruit and vegetable
consumed by the villagers. Overall, there is a clear requirement to investigate and where
possible promote and re-introduced dyes made from natural materials (preferably non-toxic),
both from an OHS perspective and the obvious importance and value Isan weavers place on
traditional textile production techniques.
5.2.6.4 Pattern
Isan textiles are renowned for their refined and complex patterns which inevitably
influence the value of the product. Weavers in some villages complained about the patterns
being so complicated especially when it was necessary to ensure that the pattern is ‘Lai-Pen’
or ‘a lively pattern’. Traditional patterns are familiar to weavers who have been producing
them since they were children, and they form a fundamental visual language that enables
weavers to develop a pattern as their weaving skills mature. Weavers explained how they
utilise traditional patterns as the basic idea or approach and create new patterns from them. So
there is room for innovative design. The traditional patterns are important and weavers
insisted their patterns were from ancient times and different patterns were adapted or
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interpreted in the creation of new patterns as a way of invigorating the finished product.
However, there were weavers that insisted that they wove only traditional Isan patterns; for
example in Ban Wai-luem village weavers concentrated on the preservation of traditional
patterns and as a result they have won prizes in local and national textile competitions. Other
weavers have tried to respond to modern influences and created new patterns, but
subsequently stated that some of the new patterns were too complex to weave.
Patterns and colours were often found to be associated with villages and regions and
had evolved to represent a form of village or regional identity, which was very important to
weavers. For example, the Lai Kab-bua or ‘the husk of lotus’ pattern represents a significant
identity for Ubon Rajathanee province, and weavers explained that they were promoting Pha
Sa-ket pattern to become a textile identifiable with their province. Orders from customers are
made on the basis of patterns that are recognised and identified with a particular province or
village in region of Isan, and often minor differences in the application of a pattern will be
used to differentiate between two villages. Customers from other provinces will order patterns
they have seen in a magazine and often quote the page number and the colour so that they can
order exactly the right product. Some pattern are associated with particular garments such as
the checked pattern called “Scotch pattern”, which is usually worn as a loincloth or a Pha-
khao-ma traditional cloth for villagers to wear around their waist. Pattern is also associated
with the memory of a particular achievement, for example an aging female weaver described
how her village wove ‘these patterns and gave them to the Queen a long time ago’.
5.2.6.5 Product
It is found that there is an immense range of products made from the textiles produced
by rural village weavers. These range from hand-bags, scarves and other forms of clothing
apparel and by definition should include a length of woven cloth which is a product in its own
right. Weavers are constantly searching for new ideas or applications that can be made from
their textiles that they can sell as ‘textile products’ and the processes of identifying, designing
and producing new products is an important and ongoing occupation for village workers. New
products typically evolve as the weavers follow the market trends and preferences, and from
building on sales of the more popular product orders from their customer base. There
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appeared to be a similarity amongst the products produced by weavers; however some villages
specialize, building on local identity or the perception of centres of excellence for either a
product or a particular textile design.
5.2.6.6 Marketing
The use of the term marketing is intended to cover issues such as the ability of the
village textile workers to sell a product and the processes involved in selling them. The term
is also used also to give some indication of the value of the textile and textile products and the
financial gain to weavers. The primary methods of selling textiles range from individual
weaver’s houses, to the village weaving group shop and local markets and textile shops. Other
methods include responding directly to customer orders, selling to merchants from larger
centres and the OPOP fair in Bangkok. Weavers often complained that markets were hard to
find, unprofitable due to the lack of customers and there was some demand for means of
expanding to access international markets.
The village weaving group shop is normally in the centre of village and is well
advertised, and weavers felt that it was more convenient for customers than trying to find each
weaver’s house in the village. Focusing on the weaving group shop also reinforces the social
and cooperative nature of group working in the village. Some weavers sold their product at
the village market or at souvenir shops on the main road of the village but this depended on
the location and recognition of the village. For example, in one village there were more than
ten souvenir shops along both sides of the road as it has become a very famous shopping area
for silk and other local products from the province. There were incidents of marketing support
from local, regional and national government departments such as assistance with packaging
and other promotional material.
Weavers said that income and profit depended on the complexity of the pattern. For a
simple pattern the selling price was very low compared to a complex pattern. One weaver
spent a year making one piece of cloth which sold at a price that she felt was not fair
considering the skill level of the work. Other weavers were more philosophical about the
remuneration for their products stating that the money was enough for their living expenses.
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5.2.7 Survey1: Conclusions and Research directions
Analysis of the village interview data indicates that village textile production in rural
Isan is disappearing or at least at the point of becoming seriously degraded in terms of the loss
of the skill and knowledge required to produce traditional textiles. The most pressing concern
for weavers can be seen in the demographic data which clearly indicates that the skill and
knowledge required for textile production resides largely with an aging female population.
The younger generation of villagers are not represented in the data which suggests a lack of
interest being exhibited that will influence the continuation of this ancient craft. From a
research perspective, it is important to adopt a realistic and pragmatic stance especially if one
recalls that the supposition driving the research questions of whether the practise of product
design can affect change in the production of traditional textiles at a village level. A
consistent and universal message from the Village Interview data is the importance Isan
village weavers place on traditional textile production processes. This desire to maintain
traditional skill and knowledge is founded on the value weavers across Isan place on
producing textiles that are distinctive and recognisable.
Clearly, it is debatable whether advanced product development technology could revise
interest in traditional handcrafts; for example, automated weaving could produce traditional
patterns but this would be a destructive process of deskilling. There are many issues found in
these interviews, such as the changing demographic of the population and the levels of
remuneration, that were outside the objectives of this thesis. Ideas such as mature age
teaching in universities of the third age or small provincial craft college’s that support craft
traditions would provide activity for villagers in retirement and provide an environment where
aging villagers can learn when they are interested. However such suggestions are not readily
connected to the evaluation of product design practice as a method of affecting change at a
village level.
Issues within achievable research parameters discussed earlier in Chapter 3, include;
ways of recording and understanding the intricacies of traditional patterns, the process of
dying silk yarn and generating new products from village textiles by value-adding to the main
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textile production activity. The expectations of product design input might argue for a focus
on the design and development of new products. However, identifying, designing and
producing new products such as hand-bags, scarves and other forms of clothing apparel is an
important and ongoing occupation for village workers. This is also the case in the
development for unique patterns to be used to identify a particular village or region. Within
this context is was considered that future research called for investigating socially appropriate,
constructive and beneficial ways of maintaining design process skill and knowledge in village
textile production. From an OHS and environmental perspective it was considered that
research into dying silk yarn from natural materials would appear more beneficial as the move
from natural dying to chemical dying is effecting the traditional character of textiles and
threatening the health and safety of village workers and their environment.
Village weavers are purchasing an increasing amount of chemical dyes even though
they are apprehensive about the dangers of using chemicals, especially in relation to OHS
issues such as inadequate body protection and knowledge of appropriate dangerous substance-
handling procedures. Weavers consider chemical dyes dangerous to their environment and
their wellbeing describing practices that are not in compliance with normal OHS procedures.
On the other hand, chemical dyes provide a dilemma as they are cheap, easy to use, produce
brighter colours and are popular with some consumers. Although there is some market
pressure for the colours from chemical dye, it is important to stress that the overall market is
driven by skill and knowledge of traditional textiles that have a powerful market presence,
especially in the high quality Isan silk textile market sector.
As noted, the reliance on chemical dyes is caused by the decline in the natural
materials available to villagers as a result of the changes to their landscape caused by the
reduction in forests. Therefore, a research direction emerging from the Village Interviews
survey is the re-introduction of dyes made from natural materials, not only because they are
safer to use but because of the importance and value Isan weavers place on the colour used in
traditional textile production. Not only that, but colour determination and selection is a basic
design parameter in the development of textile products. There is an urgent need for research
into methods of preparing dyes made from natural material found in regions of abundance.
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The dyes should be storable and transportable and eventually become a trading commodity for
those villages with abundant access to natural material.
The issue of re-establishing a design process for colour dyes made from natural
material emerged as the most prominent issue facing village weavers. After discussions with
both villagers and academic staff at the Faculty of Applied Art and Design and the Faculty of
Chemistry at Ubon Rajathanee University, it was decided that natural dye was the best
candidate for the Concept Generation (CG) phase as illustrated in the Integrated Design and
Development Framework (IDDF) model (see Figure 3.4). The CG phase includes descriptions
of design strategies and solutions leading to the selection of one strategy which became the
research focus for the remaining research activities. Therefore the proposal to investigate
preparation processes that enabled natural materials to become storable and transportable,
whilst achieving acceptable colour design solutions, was presented to villager weavers as the
most beneficial study, especially as the trend from natural dyeing to chemical dyeing was
effecting the traditional character of textiles and threatening the health and safety of village
workers and their environment.
This proposal is important in the context of this thesis and was the basis for Research
Proposal 3.2.5.1 ‘Applying and conserving a traditional method of dying textiles is a valued
process at a village level’. In summary, the Village Interviews in terms of the research
structure were effectively the Task Clarification integrated into the GDP model by means of
the Integrated Design and Development Framework (IDDF) for village production (see Figure
3.4). Analysis of the Village Interviews was important to the formulation of Research
Question 1, concerning the current state of the art and characteristics of textile production in
rural villages; Research Question 2, concerning the importance and value of colour in
traditional textile production, and Research Question 3 concerning the importance of natural
dyes in village textile production.
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5.3 Introduction to Survey 2: Experimental Program
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques
The Evaluation and Refinement (ER) phase described above analysed potential
solutions and arrived at a preferred solution: that is, to investigate the potential of alternative
methods of preparing concept colour dyes made from natural materials. This process is
consistent with the Research Proposal 3.2.5.2 ‘development and application of natural dyes as
part of the textile process is a feasible and continuing process at the village level’. This
research, therefore, moves on to the Detailed Design (DD) phase of the GDP, described in the
Integrated Design and Development Framework (IDDF) model as research involving the
experimental investigation and testing program of the preferred solution identified in Concept
Generation. As a response to the declining availability of natural materials, and the safety
problems of chemical dyes, the researcher selected and evaluated a number of different
methods of preparing natural materials to be used as dyes, mindful of the colour design
possibilities of these methods. The DD phase tested the preferred natural dye preparation
technique in a series of user evaluation surveys which are reported in Survey 2 Part 2
Experimental Program: Analysis of Field Survey of Weavers Opinions, and Appendix 5.2A
Analysis of Village Interview Data.
An Experiment Diary was kept during the Ban Pa-Aw village field experiments as a
means of documenting each experiment and to maintain experimental consistency in the
difficult circumstances the village presented. The Diary recorded the daily weather,
experimental procedure, equipment used, summarized the separate issues facing the
researcher, and discussed the main results from the experimental procedures undertaken in
Ban Pa-Aw. Figure 5.3 below is an example of data taken from the Experiment Diary:
Experiment 1 (19 December 2006) Appendix 4.3.1.4 Experimental Diary.
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Figure 5.3 – Example of Data Taken from Village Interviews
Experimental Diary19 December 2006
Weather: dry but not hot, and windy – which caused a little trouble for the traditional oven (could not control the temperature
like electronic one, it is depend on the wind).
1.15 pm Mrs. Tuenjai started to light up the traditional oven with 3-4 pieces of embers on each oven. I was taking
photos and writing the notes, also put the name stickers into each container (same as the trial, basically).
1.30 pm prepare 4 containers filling up with 2 bowls of water each container, then take up to each traditional oven
that were boiled to the boiling point.
1.35 pm. Put the raw material down on 4 pots that have name stickers following the type of preparing as mentioned
before.
Use the wooden stick to stir leafs (every 5-10 minutes) in order to getting as much colours as possible
Wait for about 30 minutes
1.40 pm–2.10 pm Leave the raw-material boil with the water to get colours.
In between, preparing the silk yarns to dye, 4 set, 100 grams each set
Write sticker names using water-proof pen and stick on each silk yarn (not directly, stick to the rope that
combine a whole set of silk yarns together).
After 30 minutes, take each of 4 pots down the concrete floor
2.10 pm Use the thin white clothes to percolate only colour water from the plants.
Discard the left over of leafs (biggest amount), stems and fruits (very small). They smell nice and can be
the fertilizer for other plants/trees.
2.15pm Put the 1 set of silk yarns into each pot for 4 pots.
Add more pieces of embers to the traditional oven, to make more fire.
Use the wooden stick and plastic ring to stir and blend the colours into silk yarns constantly.
Leave it boil for 30 minutes again.
Extensive documentation using digital movie and still cameras were used by the writer
to document Part 1 and Part 2 of Survey 2. The resulting images provide a good record of the
people, their village life and the traditional techniques they employ to produce silk textiles.
Interesting examples of the images taken from Appendix 5.3: Images from Village Interviews
are included in section 5.3.1 Experiment Description and Analysis, however the reader is
urged to view the images from the entire study in order to understand the people and the
conditions that constitute the study. The silk cloth woven from the dyed yarn can be viewed in
Appendix 5.3.1.4A Woven Silk Samples.
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5.3.1 Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques
Experiment Description and Analysis
5.3.1.1 Organisation
The field experiments started with a visit to the village to meet with the weavers in the
Ban Pa-aw Group Weaving Centre in order to establish the basics of experimental organisation
and preparation. The researcher described her research goals to the weavers and, in turn, the
weavers described the processes they used for textile production. Negotiations with the
weavers led to a process of adapting the research goals to the available village production
methods. Issues such as experiment duration, equipment requirements and costs were also
agreed upon. Finally, specific weavers were hired to assist with the experiments.
5.3.1.2 Selection of Natural Material
The natural material selected for the experiment was euphorbiaceae (botanical name)
or bellyache bush (common name), known as saboo-daeng in Thailand or saboo-luead in Isan
dialect, and has the scientific name jatropha gossypifolia L. In this investigation the plant will
be known as saboo-luead. Saboo-luead was selected because of it was readily availability and
because of the importance of the colour which is a soft yellow with a green tinge which in its
final woven silk form shimmers like a soft golden colour. Twelve sets of the same weight of
saboo-luead were required for four experiments which were undertaken on three separate
days. The experimental procedures and notes can be viewed in Appendix 4.3.1.4
Experimental Diary.
The four selected methods of preparing saboo-luead for dyeing silk yarn were as
follows:
1 Fresh saboo-luead leaf (in Thai sod)
2 Drying saboo-luead leaf in the sun (in Thai ob-tak dad)
3 Drying saboo-luead leaf in an electric oven set at 60 degrees Celsius (in Thai ob-hang)
4 Drying saboo-luead leaf in a freeze dryer machine.
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Volumes and weights of the selected natural material saboo-luead were discussed with
the village weavers and Dr. Janpen Intaraprasert and a decision was made to start with 600
grams of fresh saboo-luead for each dyeing preparation process. This actually resulted in
fresh leaf of 600 grams in total: then the sun-dried leaf would be 600 grams reduced to
400grams after the sun-drying process, oven-dry would be 600 grams reduced to 300grams
after the oven-drying process, and freeze-dry would be 600 grams reduced to 100grams after
the freeze drying process.
5.3.1.3 Experimental Equipment and Procedure
Equipment and materials for the dyeing experiments at Ban Pa-Aw Village included
two kilograms of raw silk yarn (kannan joon brand) and weaving equipment called Mini fuem
in Thai. The weaving equipment was used to produce cloth made from the dyed silk yarn.
The remaining equipment was borrowed from the Ban Pa-aw Group Weaving Centre. This
included four sets of traditional village ovens similar to a clay fire-pot, aluminium pots for
boiling the different preparations of saboo-luead, storage containers, wooden sticks for
manipulating the dyes yarn, and white cloth used for straining the natural material from the
boiling water. The dyeing process is described in detail in Appendix 4.3.1.4 Experiment
Diary, and an example of data taken from the Experiment 1 (19 December 2006) can be
viewed in Figure 5.3.
Equipment, including a laboratory assistant, required for preparing oven dried saboo-
luead for the dyeing experiment, was provided by the Department of Chemistry, Faculty of
Science at Ubon Rajathanee University. The fresh saboo-luead leaf was placed in a
refrigerator overnight and then chopped into pieces prior to being placed in an Electric Oven
set at 60º Celsius for two days. The equipment for preparing freeze dried saboo-luead was
also made available by the Department of Chemistry. The process to produce one hundred
grams of freeze dried saboo-luead powder took approximately one week. The fresh leaf was
placed in a freezer overnight, and the next day it was chopped into small pieces prior to being
placed into an electric blender with a small volume of water. A small amount of the leaf-water
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mixture was placed into a plastic bag which was flattened and sealed. Six bags of the mixture
were placed into the laboratory freezer for 1-2 days, or until they become hard as ice and when
they wee ready they were prepared for the freeze drying machine. The process is described in
Appendix 5.3.1.3: Freeze Drying Process.
5.3.1.4 Trial
Overall, the Trial was largely successful producing colours similar to colour derived
from fresh saboo-luead, and considering the village participants lack of experimental
procedure experience. The participants had not undertaken anything like this before and they
proved to be dedicated and attentive especially as they began to understand the need to keep
the experimental conditions as similar as possible. There were issues of control during the
Trial and the first experiment but this was typically a result of a weaver using her initiative
when what was really required was maintaining the same process steps in similar conditions.
The Experiment Diary dated 9/12/2006 (see Appendix 4.3.1.4 Experimental Diary) provides a
detailed record of the Trial proceedings and as well as notes recording any relevant issues.
A major issue that emerged was the use of a mordant in the dyeing process: in Thai a
mordant is joon-na-sri. A mordant, typically a chemical such as copper sulphate, is used to
make the colour attach more strongly to the fibre, and in some cases to make a colour more
vibrant. Some mordants are toxic and dangerous in terms of human contact and environmental
contamination3. The use of copper sulphate caused procedural problems, for example the
weavers normally soak the silk in a mordant for few minutes. In the Trial half of the silk was
added to boiling water with a mordant for the last five minutes in the first experiment and only
three minutes for the other three experiments. The mordant was added by one of the weavers
who basically acted in an independent manner without the approval of the researcher. The
issue was discussed with Dr. Janpen Intaraprasert who suggested not to overly complicate the
experimental process by using a mordant, and because she was concerned about the effect of
the copper sulphate on the environment.
3 Moeyes, M. (1993) p. 83 Natural Dyeing in Thailand. White Lotus Bangkok)
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Another issue was the availability of a freeze dried saboo-luead preparation for the Trial. The
freeze dry equipment was not available at the time and the technique was much slower than
anticipated in drying the blended leaf-water mixture. Images from the Trial and the three field
experiments can be viewed in Appendix 5.3.1.4: Images from Village Experiments
5.3.2 Conclusions and Discussions
The experiments comparing different natural dye preparations techniques yielded the
following observations. The sun, oven, and freeze drying preparation techniques were found
to be appropriate methods of transferring fresh saboo-luead leaf into a dry powder that was
suitable for dyeing silk yarn. The colours produced from the sun, oven, and freeze drying
preparation techniques were found to be very similar. The colours ranged slightly from a
medium green to a light green and each colour had its own quality of beauty. In this context,
the researcher had effectively been able to formulate a new range of dye colours produced by
the different dye preparation techniques for the design and production of silk textiles.
The experiments indicated that dried natural materials can be kept for more than a
week and then used without any significant difference in the colour outcome. This suggests,
subject to further studies, that dried natural materials have the potential to be stored for long
periods of time and are easily transported in their dried form. This could solve the problem of
a lack of natural materials in many Isan villages due to changes in the physical environment,
or the seasonal availability some plants. More collaborative research is required, especially
village based field research which in this case has been a successful and productive
experience. Future research into other dyes made from natural materials such as the kee-lek
leaf, which is not always available even though it is very popular in Ban Pa-aw village. Also
more experimental research is required to access the stability of colours for example how the
colour responds to sunlight and the effects of long term washing.
Survey 2 Part 1 compared three different natural dye preparations techniques in the
village of Ban Pa-Aw required adapting field research methods. The research responded to
Research Question 4 concerning the safe development and application of natural dye
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materials, and Research Question 5 regarding the benefits of preserved natural dyes and
colour applications in the context of product design. In addition the results of Survey 2 Part 1
support the issue identified in Research Proposal 3.2.5.2 ‘development and application of
natural dyes as part of the textile process is a feasible and continuing process at the village
level. The experiments were a component of the Evaluation and Refinement phase of the
Generic Design Process described in the Integrated Design and Development Framework
(IDDF) model.
5.4 Survey 2 Part 2 Experimental Program: Analysis of Field Survey of Weavers
Opinions
Survey 2 Part 2 Questions Part 1 was a straightforward exercise in obtaining the village
weavers reactions to the colours generated by the field experiments described in Chapter 5.3:
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques. The results of the field
survey research undertaken in this study were presented at the 10th International Conference on
Thai Studies in Bangkok, Thailand in 2008, see Appendix 4.3.1.1. An analysis of the data
from Survey 2 Part 2 can be reviewed in Appendix 5.4 and a sample of the data is presented
below in Figure 5.4.A
Question 1 1.1
Frequency Percent
Valid Percent
Cumulative Percent
Valid Disagree 1 3.3 3.3 3.3Not sure 8 26.7 26.7 30.0Agree 8 26.7 26.7 56.7Strongly agree
13 43.3 43.3 100.0
Total 30 100.0 100.0Figure 2: Frequency table of question 1.1.1
The table above shows frequency table for question 1.1.1 evaluating the level of agreement whether the colour of the cloth
from method 1 (fresh) is beautiful. Thirteen opinions strongly agree, which counts for 43.3% of all opinions. Only one
opinion chose disagree, which is 3.3%. And the numbers for not sure and agree are equally 26.7%. This data is also
represented in Figure 3: Frequency graph of question 1.1.1 below. We can say from question 1.1.1; that most opinions are
agreed and strongly agree that the cloth from method one, which is fresh material preparation, is beautiful. Importantly, this is
the traditional colour from the natural material produced from the traditional method of producing natural dye colours.
Figure 5.4.A Example of Data from Appendix 5.4: Survey 2 Part 2
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Figure 5.4.B is another example of the data analysis for Survey 2 Part 2. Again the
analysis of questions employed the use of frequency analysis. However, the important issue
was considered to be the levels of subject agreement and in the analyses below the percentages
of strongly agree from each question were graphically reviewed using bar-graphs the
Window’s Excel program. This produced a bar-graph enabling visual comparison of the four
preparation techniques based on the individual questions, for example Question 1: is the
colour beautiful?
Question 1: Is the colour beautiful?
The graph below indicates the colour derived from the Sun-dry method has the highest subject support for being the most
beautiful, and the Oven-dry method has the least beautiful.
Figure 9: Excel graph of question 1 (Is the colour beautiful?)
Figure 5.4.B Example of Data in Bar Graph form from Appendix 5.4: Survey 2 Part 2
To view the data from the SPSS analysis see Appendix 5.4A SPSS Analysis, additional
data can viewed in Appendix 5.4B SPSS Supporting Data, and the raw data can be viewed in
Appendix 5.4C SPSS Raw Data.
5.4.1 Survey 2 Part 2 Questions Part 1 Main Findings from the Individual Questions
The main findings from the six individual questions are listed below. However, it is
interesting to note that the data for Question 1 supported a finding in the village interviews in
Beautiful, % strongly agree
0
5
10
15
20
25
30
35
Fresh Sun Dry Oven Dry Freeze Dry
M e t hods
Series1
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Survey 1 where it was found that traditional colours were important to Isan weavers. An
analysis of the frequency tables indicates that the subjects were very supportive of the colour
of the cloth dyed from the first preservation technique, which was the fresh material
preparation. During the preference selection process, the subjects were unaware of which
individual preservation techniques they were voting for. The importance of this finding is that
the Fresh preservation technique is the traditional process of obtaining the dye colour from
natural materials.
1: Is the colour beautiful? The data indicate that the colour derived from the Sun-dry
preservation technique had the highest subject support for being the most beautiful colour, and
the Oven-dry preservation technique had the least beautiful.
2: Is the colour natural? The data indicated that the colour from the Fresh and Sun-dry
methods had equal ratings for being the most natural colour.
3: Is the colour soft? The data indicated that the colour from the Sun-dry method was the most
popular soft colour and colour derived from the Oven-dry method was the least popular.
4: Is the colour too light? This data was unclear because during the survey the author found that
the definition of the word ‘light’ colour was found to be different among the subjects. Some
subjects think ‘light’ was beautiful but others did not agree. However, the data indicated that
the colour from the Sun-dry method was the most popular for having a light colour, and Freeze-
dry was the least popular.
5: I am satisfied with this colour? The data indicated that the colour from the Sun-dry method
had the highest colour satisfaction rating, and the colour from the Oven-dry method had a low
satisfaction rating.
6: I approve this colour to sell in the market. The data indicated that the coloured cloth made
from the Sun-dry method had the highest approval rating for selling in the market.
The main conclusion from Questionnaire for Survey 2 Part 2 Questions Part 1 can be
viewed as follows. Subjects considered the colour derived from the Sun dry preservation
technique to be the most beautiful and soft colour, even more so that than the Fresh method
which was the control. The colour from the Sun dry preservation technique had the same level
of acceptance as a natural colour as the Fresh method which is the traditional method of
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obtaining a colour dye from saboo-luead. The colour from the Sun dry preservation technique
had the highest level of subject satisfaction and the highest level of approval for sale at the
village market. The colour derived from the Freeze dry preservation technique was considered
to be more beautiful, natural and soft, and had higher satisfaction and approval to sale ratings
than the colour from the Oven dry preservation technique. The subjects found the colour
derived from the Oven dry preservation technique was the least acceptable in all of the
questions.
5.4.2 Survey 2 Part 2 Questions Part 2 Main Findings from the Individual Questions
The main findings are listed below in order of the question numbers:
Data for Question 2.1 was developed using SPSS frequency analysis. The data indicated that
the Fresh method and Sun-dry method have equal preference amongst the subjects rating at
40% each for each question. The Oven-dry method had a 7% rating and the Freeze-dry
method had 3.3%. The main finding of question 2.1 is that the colour derived from the Sun-
dry method was as popular among the subjects as the colour from the traditional Fresh
method.
Questions Part 2.2.(1) The main finding from the data indicated that the subjects preferred the
colour derived from the Sun-dry method over the Fresh method.
Questions Part 2.2.(2) The data indicated that the subjects preferred the colour derived from
the Fresh method over the Oven-dry method and that the rating of Fresh over Oven dry was
high. For example 63.3% of subjects selected the Fresh method compared to 36.7% for the
Oven-dry method.
Questions Part 2.2.(3) The data for this question indicated the subjects preference for the
colours derived from the Fresh method over the Freeze-dry method was significant. For
example, 73.3% of subjects selected the Fresh method compared to 26.7% for the Freeze-dry
method.
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The main conclusion of Questionnaire Part 2 can be listed as follows:
1 The colour derived from the Sun-dry method is popular among the subjects; at least as
popular as the colour derived from the Fresh method. It is important to remember that the
Fresh method is the traditional method of producing a dye colour from natural materials. The
significance of this finding is that the Sun-dry method is a simple and straight forward
preparation technique and is easily deployable to village textile production.
2 The colour from the Fresh method is more preferable to the subjects when comparing the
colour derived from the Fresh method to the colours derived from the Oven-dry and Freeze-
dry methods.
The following Chapter 6 Research and Discussions analysis the results developed in the field
survey and experimental research work documented so far.
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Chapter 6 Results and Discussions
6.1. Preamble
This chapter is a summary of results of the experimental program described in Chapter
5. In this thesis an investigation of village textile production in NE Thailand has been
undertaken with reference to design and manufacturing strategies that have the potential to
influence the survival of this ancient artform. These strategies are based on developing
colours, sourced from safe-to-handle natural materials, for textile silks as a first step in the
design process at a village level. Research has been carried out in the context of a
collaborative agreement established in 1999 between the Industrial Design department at the
University of Canberra and the Faculty of Applied Art and Design, Ubon Rajathanee
University. From a review of the relevant literature, Thai government policies and village
textile production, a research model has been proposed that adapts a generic design process to
plan a framework on which to structure research activities. This model has been developed
and applied using a series of field research techniques adapted from current research methods
in Western literature. This chapter summarizes and discusses the importance of the
experimental results developed in the field survey and experimental work documented in the
body of the thesis beginning with findings related to village textile production.
6.2 Chapter 2: Understanding Village Textile Production
The literature reviewed in Chapter 2, Literature Survey and Information Search,
consists of the following subjects; the sufficiency economy in Thailand, a brief history of Thai
textiles, traditional village textile technology, and relating colour to design. The focus of the
literature review was on those subject areas that underpin an understanding of village textile
production in north-eastern Thailand. In this thesis a primary research proposition is whether
or not product design and manufacturing strategies can be implemented at a village
community level in ways that support and re-invigorate the cultural tradition of textile design
and production. This has called for extensive reviews of the historical and cultural traditions
of Isan textile production, the methods and techniques employed and the influence on current
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textile production of issues such as Thai Government policy and the extensive cultural
tradition of the Isan region. Following is a summary of the results and discussion of each
subject.
6.2.1 The Sufficiency Economy in Thailand
Over the past decade the Thai Government has developed economic policies in
response to the principles of Sufficiency Economy described in Chapter 2.1. These policies
impact directly on village design and manufacturing activities in Thailand as they are regarded
as important and central to village self sufficiency. A specific policy, called One-Tambon-
One-Product (OTOP), is an important Thai Government initiative in response to principles of
a Sufficiency Economy. This policy encourages village communities to develop specialised
products that have commercial value whilst maintaining cultural heritage and traditional craft
and design skills. OTOP is the primary Government policy responsible for initiatives
supporting textile production although regional government programs significantly contribute
as well.
The revival in silk production and regional textiles as a means of improving village life
in Thailand is primarily the result of the actions of the Royal Family. Significantly, the Queen
of Thailand has reinvigorated national and international public interest in traditional Thai
textiles and garments. Thai regional and national governments fully support the activity of
village textile design and production because they are vital to village economies as well as
forming a significant cultural component of village life. Therefore, these cultural components
and traditions are worth preserving and updating through village-based design research.
The main Government program assisting village textile production was the
introduction of OPOP in 2001. OTOP is founded on the Sufficiency Economy concept
articulated by the King of Thailand. Thai Government policies have encouraged and
facilitated the organization of village production within an existing market system; however,
as demonstrated in this thesis, much design research is still required at the village grass-roots
level. OTOP introduced co-operative organization into village life consistent with village
social organization thereby broadening village trade; but traditional design and production
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methods in silk textiles have not been extensively updated. OTOP deploys an ‘Agency
Integration’ involving Thai Government Departments to train village workers to increase
production, improve product quality, develop packaging and new designs, and how to respond
demand and deadlines. Much work still needs to be done in this area especially with respect to
fundamental design parameters such as developing colours.
Work is needed at the village level to safeguard traditions and encourage the use of
natural dyes in the textile design process. This is a significant finding directly related to the
investigations carried out in this thesis: it has been established that research which aims to
improve textile design and production, is worth undertaking especially if it improves the
quality of life of the villages, and is sensitive to their cultural and family traditions: this
research is compatible with Thai Government policies
6.2.2 A Brief History of Textiles in Thailand
There is ample evidence that confirms a long and rich history of village textile
production in Thailand. Textiles were extensively used for household garments and ritual
costumes and were particular to the racial groups, often designating village status and
identifying individual weavers’ skills. Textiles uncovered in archaeological sites have been
dated to circa 3000-4000 B.C. Traditionally, villagers believed in the importance of a woman’s
skill as a weaver and her social position was enhanced as was her perceived value as a wife and
a mother. The different ethnic groups of Northern and North-eastern Thailand have all
contributed to Thai textile development. Textiles in Thailand can be categorized into the
following four regions; Northern region, Southern region, Lower Northern and Central region
and the North-eastern region or Isan which can be divided into Upper Isan Central Isan, the
Mekong River Basin and Lower Isan. Traditional textile production has been promoted by the
Thai Royal family since the middle of the 20th century. Currently, Thai weavers create large
amounts of silk and cotton for local consumption and global export. The most famous textiles
product from Isan is Mudmee silk.
6.2.3 Traditional Village Textile Technology
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The review of traditional village textile technology has identified the different
influences and circumstances that separate textiles production in the past compared to current
day production. Understanding these primary differences has helped to provide this research
with the necessary permissions or sanctions to identify new approaches to current day
production issues. This is an important finding as it supports the noted proposal that product
design practice can assist in the maintenance of the distinctive character of traditional regional
textile production in north-eastern Thailand by restoring natural dyes using existing textile
production processes. Listed below are the significant original influences on textile
production followed by the present circumstances that influence current textile production.
Traditional village textile production made the cloth required for daily use, and
ceremonies and rituals; today, apart from village ceremonies and rituals, most textile
production is for sale in the market. Traditional village textile production employed pure
natural materials to produce textiles; today, the weavers add new techniques such as weaving
machines and chemical dyes; the latter has created health and safety problems as well as
eroding the cultural and economic value of traditional dyeing techniques. In the past skilled
weavers enjoyed social value, they were highly respected and had a senior social position in
the village: nowadays, there is less respect for these skills and therefore reduced social value
or status. Hence, there is a need for introducing culturally sensitive design methods and
strategies in relation to colour design in silk production in order to help restore the cultural
values delineated under the OTOP policies.
It is found that research into the dyeing of textiles using natural materials will improve
the availability of traditional colours, improve health and safety, and improve the
marketability of village textiles. In this research project, the range of colours developed from
natural materials was restricted, understandably, due to time constraints and possible safety-of-
use issues. However, the practical results of this research are sufficient to indicate that the
development of colour designs based on updated methods of producing dyes from natural
materials is a promising strategy for enhancing village culture and quality of life in keeping
with the original aims and propositions of the thesis.
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6.2.4 Relating colour to design
Understanding the relationship between colour and design in Isan textiles requires a
review of the literature on colour as a basic variable in textile design, colour and traditions,
colour in Isan textiles, and colours and the natural materials they are derived from. Colour is a
fundamental component of design and the semantics, or embedded meanings, generated by the
use of colours and colour patterns are important design parameters to village weavers who are
conscience of the significance of traditional colour production and selection on their economic
and social well-being. However, they lack the knowledge of how to produce dyes from
natural materials using updated production and manufacturing techniques.
Due to its long and complex history, the Isan region of Thailand has a strong cultural
connection to the traditional colours and resulting textiles. Traditional colours and patterns are
still relevant today especially to village social organization and ritual as well as from an
economic perspective. Colour selection is directly influenced by traditional village customs
and ceremonies. The semantics of colour (or meanings embedded in sensory colour stimuli)
are subjective and relate to a particular culture and a place. The wisdom, skills and knowledge
of natural colour dye production are declining. The physical environment that provided the
natural materials for dyeing silk is changing and the availability of natural materials is
declining.
Re-introducing natural dyes will help to maintain traditional colours and resist the
increasing use of colours derived from chemical dyes. Research in the developments of
colours based on natural materials will contribute significantly to the design and production of
textiles in village contexts as well as improving the health and safety of villagers. Not
withstanding beneficial Government policies, there is little published or anecdotal evidence on
how the design and manufacture of textiles can benefit from the development of natural dyes
in the village environment.
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6.3 Theoretical Development and Constructs
The Integrated Design and Development Framework (IDDF) model
In chapter 3, a model has been proposed that adapts a Generic Design Process into a
framework that supports design research activities in the noted area of NE Thailand and in the
context of colour design and production for textiles. The Integrated Design and Development
Framework (IDDF) model has been developed for village production and provides a structured
design research method that is applicable to the discipline of product design and appropriate
for gathering data about rural village textile production as documented in this thesis. The
IDDF model grouped the research activities into two phases; the first phase has built an
overview of the problems and issues facing village weavers and village textile production, and
the second phase has assessed whether natural dyes can be prepared, stored and potentially
sold as discrete products (see Appendix 5.2B: Village Interview Data for the first phase, and
for the second phase see Chapter 5.3: Introduction to Survey 2: Experimental Program, Survey
2 Part 1: Comparison of Natural Dye Preparations Techniques, section 5.3.2: Conclusions and
Discussions).
As explained in the research methodology section of the thesis, the GDP was adapted
for constructing a framework for researching the development of village textile products with
particular reference to the preparation of natural dyes used in the dying process. This
framework, described as an ‘Integrated Design and Development Framework (IDDF) for
village production connected the research activity in this study with the GDP. This is an
important new result in relation to applying a model of the process to a research activity – it
has been shown that this is a feasible strategy. The separate phases of the GDP are listed
below with the main findings relating to the process of adapting each phase:
6.3.1 Results and Discussion: Task Clarification (TC)
Task Clarification phase is the research focus for obtaining data on the region, the
people and the types of textile products and processes involved in village textile production.
This led to Survey 1 involving field interviews of weavers from ten villages in the Isan region.
(see Appendix 5.2B: Village Interview Data). TC became the research focus for identifying
opportunities for new design work and/or product development described in Chapter 5.2.3:
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Survey1: Conclusions and research directions. TC research activities included the interaction
of the researcher with village weavers leading to the adoption of the PAR methodology
described in Chapter 4.2.6: Survey 1: Issues with Interview Process. TC designated research
activities described in Chapter 5.2.3: Survey1: Conclusions and Research directions clearly
support Research proposal 3.2.5.1, ‘Applying and conserving a traditional method of dying
textiles is a valued process at a village level’.
Task Clarification provided a focus for responding to Research Question 1, concerning
the current state of the art and characteristics of textile production in rural villages, and
Research Question 2, concerning the importance and value of colour in traditional textile
production, and Research Question 3 concerning the importance of natural dyes in village
textile production. The information responding to these research questions can be found in the
analysis of the Survey 1 (see Appendix 5.2A: Analysis of Village Interview Data).
6.3.2 Results and Discussion: Concept Generation (CG)
Concept Generation (CG) activities provided a description of potential design
strategies and solutions to be presented to the villager weavers. The design strategies
proposed in CG responded to Research Question 4 concerning the safe development and
application of natural dye materials, and Research Question 5 regarding the benefits of
preserved natural dyes and colour applications in the context of product design. This
information can be found in Chapter 5.3: Survey 2: Experimental Program - Survey 2 Part 1:
Comparison of Natural Dye Preparations Techniques and the process of the research activity
can be viewed in Appendix 4.3.1.4: Experimental Diary and Appendix 5.3.1.4: Images from
Village Experiments.
6.3.3 Results and Discussion: Evaluation and Refinement (ER)
The Evaluation and Refinement (ER) phase accommodated the design responses
generated in the Concept Generation and analyses potential solutions in order to arrive at a
preferred solution concept. The ER phase responds to research proposal 3.2.5.2, namely,
‘Development and application of natural dyes as part of the textile process is a feasible and
continuing process at the village level’. The ER phase includes field experimental processes
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in order to evaluate new techniques for natural dye preparations. It is found that alternative
preservation techniques such as the Sun-dry technique produced a colour very similar to the
traditional preservation technique. These results can be found in and Chapter 5.4.1.2: Survey
2 Part 2 Questions Part 2 - Main Findings from the Individual Questions.
6.4 Results and Discussion: Detailed Design (DD)
The Detailed Design phase activities have taken the preferred solution into an
experimental investigation and testing program including testing of the prototype, the conduct
of user trials and field testing. The DD phase also includes an analysis of the results of testing
and updating the proposed solution when necessary and the selection and evaluation of
different methods of preparing natural materials for colour dyes. The Detailed Design phase
addresses research proposal 3.2.5.3, that is, ‘the product design process employed in the
development of textiles based on natural dyes is a beneficial process in terms of the criteria
and viewpoint of design and Health and Occupational Safety’. This proposition is found to be
achievable and in keeping with the harmless processes for preserving natural materials for
colour dyes described in Survey 2 Part 1 (and the findings from Chapter 5.3.2: Conclusions
and Discussions), and subject to deployment at an appropriate level in village textile
production.
6.5 Results and Discussion: Communication of Results (CR)
The Communication of Results phase activities have provided a summary of all research
findings including the various phases of the design research, this can be found in this chapter
(Chapter 6 Results and Discussion) and in Chapter 7 Findings and Conclusions. The specific
experimental results for the three Surveys have been listed in Chapter 5. The CR phase
activities have communicated new knowledge, describes the benefits and deployability of the
results; and includes a response to Research Question 6 regarding the use of product design
research methods deployed at a village level for colour dye development and application. This
is described in Chapter 7.1; Findings and Conclusions - Integrated Design and Development
Framework (IDDF). The IDDF model has illustrated how components of the research
activities in this thesis are linked to each phase of the GDP.
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6.4 Research Program
6.4.1 Developing field research methods
The belief that, where possible, the prevailing culture of NE Thailand should guide the
research program described below underpinned the following decisions made about research
directions and subsequent activities. The research program and experimental investigation
required the development of appropriate methods for collecting qualitative data in order to
understand the issues facing village weavers. An iterative, empirical approach to this
investigation was necessary because the primary issues facing weavers had to be determined
prior to identifying potential research areas. The research activities required a process of
adapting existing method to the prevailing circumstances and establishing a modus operandi
that was both sensitive and responsive to village social organization.
The research involved the following steps: Step 1 was a survey of ten villages in order
to understanding textile production in the Isan region (Appendix 5.2B: Village Interview
Data). Step 2 involved the development and implementation of a series of experiments in
order to compare natural dye preparations techniques (5.3: Introduction to Survey 2:
Experimental Program, Survey 2 Part 1: Comparison of Natural Dye Preparations
Techniques), and Step 3 involved a survey of village weavers’ opinions of the colours derived
from natural dye preparation techniques (Appendix 5.4A: SPSS Analysis). Recall that the
results of adapting research methods to suite the prevailing circumstance and, hence,
developing field research methods appropriate to this thesis have been discussed in Chapter
4.2.6: Survey 1: Issues with Interview Process.
The author found it important to be adaptable and responsive to all prevailing
circumstance encountered in undertaking field research in north eastern Thailand. In the
context of this survey, meaning is based on ethnographic forms of research that rely on field
based qualitative data gathering and analysis. In this sense, the research ascribes to a
constructionist epistemology as the research involved the observation of social life in a natural
setting, the collection of qualitative data and the subsequent generation (or construction) of
theories pertaining to the social setting. The research methodology adopted was Participatory
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Action Research (PAR) and the value of PAR was the role options available to the researcher,
such as a purely observational role to one where the researcher acts as a participant. PAR
allowed the researcher to act as a resource (able to meet the needs of the villagers in a manner
consistent with UBU and Thai Government objectives) by developing natural material
preservation techniques that produced colour dyes consistent with the colours in traditional
textile production.
Adapting field research has been rewarding, and has provided rich data on the villagers
and their working conditions (Appendix 5.2A: Analysis of Village Interview Data). These
data enabled insights to be gained into social and environmental concerns that may not have
surfaced from a more formal research approach. (see Appendix 5.2A: Analysis of Village
Interview Data). PAR was also appropriate for experimental field research that required
flexibility in planning because villagers normally do not follow set procedures; this is an
important finding relevant to the development of appropriate field research methodologies in
the context of this thesis.
6.4.1.2 Developing field research methods
Survey 1: Understanding textile production in Isan villages
The results of field research in this thesis produced knowledge relevant to developing
design and manufacturing strategies for textile design and production. Ten villages were
selected for field surveys from seventeen provinces of in NE Thailand. The study addressed
the issue of retrieving and enhancing traditional skills and knowledge that have slowly been
lost or put aside over time. The first task in village research work was the process of
identifying, understanding and documenting this knowledge. Incorporating western survey
theory required a process of adapting survey techniques to suite the prevailing circumstances.
The University of Canberra (UC) ethics policy was found to be cumbersome to field
research in north-eastern Thailand. Villagers were distrustful of any formal documentation.
In rural village social organization, seniority is very important and it was frequently difficult to
gain survey approval if the village head was not available. Villagers preferred an informal,
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collaborative arrangement free from official documentation that they did not really understand
despite the researcher’s efforts in translating the policy using a familiar language structure.
Some village workers were apprehensive of interview procedures and they could only
be deployed after villagers became familiar with the researcher. The selection of Participatory
Action Research (PAR) described in western research theory was a response to the conditions
facing the interviewer as the villagers preferred informal collaborative arrangements. In this
sense the selection of PAR was an appropriate response to the need to be adaptable and
sensitive to village social organisation and the PAR approach was found to be useful to the
other forms of field research such as field experiments and surveys.
6.4.1.3 Developing field research methods
Survey 2 Part 1: Experiment: Comparison of Natural Dye Preparations
Techniques.
The following approaches to Survey 2 Part 1 were found to be important in terms of
maintaining basic elements of the experimental procedure. A trial of the experiment was used
to train weavers in experimental process and a pragmatic and flexible approach to the
experimental plan was adopted. It was found that delving too deeply into the science and
chemistry effectively excluded the majority of villagers and was counter-productive to the
research objectives. In addition, a clear financial agreement such as establishing a budget was
found to be important to those village weavers involved in the trial and the final three
experiments.
The weaver’s opinions were central to this study, and an analysis of the colours
produced by the alternative natural dye preparations techniques was based on the village
weaver’s considered responses. If the weavers did respond well to the colours generated by
the alternative natural dye preparations and processes then they would just not consider the
preparation techniques in their daily weaving practice (and research proposal 3.2.5.2:
Development and application of natural dyes, as part of the textile design process, is a feasible
and continuing resource at the village level would have been negated?).
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6.4.1.4 Developing field research methods
Survey 2 Part 2: Analysis of Natural Dye Preparation Techniques: Field
Survey of Weavers Opinions
This survey documented and analysed the natural dye preparation techniques in terms
of the views and opinions of the village weavers. In this survey some of the subjects were
illiterate which meant the researcher had to be flexible enough to respond in a meaningful
manner that facilitated the completion of the task. The main survey technique involved asking
questions and interpreting the subject’s response to these questions; the survey questions
design required the identification of words villagers typically use to describe dye colours from
natural materials. Keywords included assessing the accuracy of the colour and whether the
weavers were happy and accepting, and if they approved of a particular colour. The selection
of survey questions was based on ease of translation and was consistent with the language
used by weavers in their village setting. In this way the quality and acceptability of the
colours produced by the three different drying techniques was assessed. This approach has
effectively established a model for future village operations in dye making and colour
production in this research context.
6.5 Results and Discussions
Survey 1: Analysis of Understanding textile production in Isan villages
(Ten Village Interviews)
Survey 1 provided an understanding of the people involved in village textile
production in NE Thailand, the types of textile products and processes and, importantly, the
primary issues facing textile workers. The principal method used to observe village life in its
natural setting was interviewing the weavers. Interview analysis concentrated on identifying
similar subject responses and the underlying themes emerging from the responses. An
understanding of these themes provided knowledge of the primary issues facing village
weavers. This information is documented in detail in Appendix: 5.2A Analysis of Village
Interview Data.
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6.5.1 Theme 1: Impact of Aging Textile Worker Population
This theme indicates that an aging female population is responsible for the continued
practice of textile production largely using traditional skills and knowledge. Importantly, this
population is static and declining in numbers which could influence the region’s ability to
produce textiles in the future
6.5.2 Theme 2: The Importance of Textile Production and Tradition in Isan.
Today, textile production is an important and valued component of rural village life.
Villagers considered textile production to be a good additional occupation and income
supplement. Village weavers are concerned that the culture of their village would be
adversely affected by the loss of textile production because textiles are identified with
particular regions and villages are very important to the weavers in terms of identity and a
sense of place. The Thai Government policy has used the collaborative nature of village
society to encourage the formation of co-operative village weaving groups (Appendix 5.2A:
Analysis of Village Interview Data).
6.5.3 Theme 3: Village Textile Production: the people and how they work.
Weavers typically function within a co-operative village weaving group and describe
their activities and their positions in the context of the weaving group. Weaving groups are
typically funded through the Thai Government regional assistance program called One
Tambon One Product (OTOP) and a group leader is important to champion textile production.
Weavers are proud of the international recognition for Isan silk textiles, however they are
concerned about the lack of interested shown by younger villagers and expressed their concern
about the loss of textile knowledge in the future. On the one hand, textile production can be a
financially viable activity for weavers but they still felt that local and national government
support was important to village production. Elder villagers are still dressed in traditional
costume for ceremonies and religious rites while the younger generation were observed
wearing more westernised clothing. Weavers value the importance of local production and the
preservation of identity from producing textile products, and traditional processes of textile
production such as the skill and knowledge to produce the patterns and colours were
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considered very important to village weavers. (see Appendix 5.2A: Analysis of Village
Interview Data)
6.5.4 Theme 4: Knowledge and Skill Acquisition.
It was clear from the interviews that the next generation of villagers demonstrated little
interest in textile production. The elder villagers were more closely connected to a time when
textile production was an important resource for both cloth and garments and the financial
gain from textile production and the interest to maintain the activity is more important to older
village women than to any other section of the community. Traditionally, villagers believed in
the importance of a woman’s skill as a weaver and her social position was enhanced as was
her perceived value as a wife and a mother (see Appendix 5.2A: Analysis of Village Interview
Data).
6.5.5 Theme 5: Textile Workers and Village Organization.
A majority of the textile weavers work collaboratively in a village weaving group
which sells textile products directly to the public and successful textile production often
impacted on the character of the village. Village textile production relies on families working
collaboratively, tasks are shared and allocation depending on individual skill and knowledge.
6.5.6 Theme 6 Textile Production – Process
Weavers requested support and training in textile production and they requested
methods to shorten production processes and the preservation and strengthening of the craft of
traditional textile production. Often weavers would describe how they valued education and
training
6.5.6.1 Theme 6: Textile Production – Equipment
Weaving equipment was found to be relatively straightforward and uncomplicated and
achieving exceptional results was due to the individual weaver’s knowledge and skill. The
weaver personal preference often determined the selection of equipment.
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6.5.6.2 Theme 6: Textile Production – Dyes and Colours
Traditionally, dyes are made from locally found natural materials available in the village and
areas adjacent to the village and these materials are increasingly difficult to find because of the
reduction and the subsequent changing rural landscape. The knowledge of natural materials
on how to obtain different colours is also gradually reducing even though weavers preferred
natural dye colours especially in traditional patterns which were known to last over a century
(see Chapter 2.4.4: Colours and the natural materials they are derived from).
Village textile workers are purchasing an increasing amount of chemical dyes, and this
is a disturbing trend in conflict with traditional culture. Chemical dyes are cheaper, more
convenient and produce brighter colours and there is a clear tendency of reliance on chemical
dyes often perceived as market or customer driven. There appears to be a conflict between
traditional weaving practice and the perceived reality of accepting change and following a
consumer driven market. Traditional textiles have a powerful market presence, especially the
top market sector for high quality Isan silk textile production. Weavers are concerned about
the danger of using chemicals for dyeing cloth, especially inadequate hand, face and body
protection and some weavers were observed using inadequate chemical dyes protection
methods despite the availability of OHS training. A percentage of weavers considered
chemical dyes dangerous to the environment, society and to the lives of the villagers.
6.5.6.3 Theme 6: Textile Production – Pattern
The value of renowned Isan textiles is influenced by their refined patterns and colours, and
weavers were familiar with traditional patterns they had been producing since they were
children. Traditional Patterns form a fundamental visual language that enables weavers to
develop a pattern as their weaving skills mature. Weavers insisted their patterns are from
ancient times (traditional), they used them as a basis for creating new patterns, and their
customers order patterns that are recognised and identified with a particular province or village
in region of Isan. Both patterns and colours associated with villages and regions evolve to
represent a form of village or regional identity (see Chapter 2.3.3: Weaving Techniques and
Patterns).
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6.5.6.4 Theme 6: Textile Production – Product
Weavers produce many products made from village textiles production and they are
constantly searching for new ideas or new ‘textile products’, and following market trends and
preferences such as sales of the more popular products.
6.5.6.5 Theme 6: Textile Production – Marketing
Methods of selling textiles range from weaver’s houses, village weaving group shop,
local markets and textile shops, and income and profit often depended on the complexity of
the pattern. Weavers also respond to customer orders, selling to merchants, and the OTOP
distribution networks. Weavers consider local markets hard to find and unprofitable and
wanted to access international markets.
6.6 Survey 2: Experimental Program
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques
Survey 2 Part 1 investigated the potential of alternative methods of preparing concept colour
dyes made from natural materials (see Chapter 5.3: Introduction to Survey 2: Experimental
Program, Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques for the
details of this investigation). This was a response to the declining availability of natural
materials, and the safety problems of chemical dyes. The researcher selected and evaluated
three different methods of preparing natural materials to be used as dyes and kept an
Experiment Diary as a means of documenting each experiment and to maintain experimental
consistency in the difficult circumstances the village presented (Appendix 4.3.1.4:
Experimental Diary)
The survey was trialed prior to undertaking the three separate experiments and
produced colours that were found to be similar to colour derived from traditional method (in
this case, the colour derived from the fresh natural material). The Trial results indicated that
the colours derived from the three preservation techniques were successful alternatives to fresh
leaf (control); this is significant considering the experimental conditions and the village
participants’ lack of experimental procedure experience. The villagers proved to be dedicated
133
and attentive especially as they began to understand the need to keep the experimental
conditions as constant as possible. The trial highlighted the major issue of the use of a
mordant (colour stabilizer) in the dyeing processes as they can be toxic and dangerous:
subsequently, mordant use was not included in the final experiments because of their negative
effect on the environment.
6.7 Survey 2: Experimental Program
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques.
Three techniques were used in the preservation of natural materials for colour dyes, namely,
techniques based on sun, oven, and freeze drying preparation respectively. (see Chapter 5.3.2:
Conclusions and Discussions ). These were found to be appropriate methods of transferring
fresh saboo-luead leaf into a dry powder that was suitable for dyeing silk yarn. The colours
produced from the sun, oven, and freeze drying preparation techniques were found to be very
similar and the colours ranged slightly in tone from a medium green to a light green and each
colour had its own quality of beauty. In these terms, this research has successfully formulated
a new range of dye colours produced by the different dye preparation techniques. This is an
important development in colour design (and related production) relevant to the design and
production of silk textiles. Significantly, it updates and complements the traditional colour-
dye development methods used in silk textile production (in keeping with research proposal
3.2.5.2: Development and application of natural dyes, as part of the textile design process, is a
feasible and continuing resource at the village level). It also shows how traditional dyeing
methods can be improved in contrast to the use of dangerous chemical agents.
It is found that dried natural materials can be kept for more than a week and then used
without any significant difference in the colour outcome and they have the potential to be
stored for long periods of time and are easily transported in their dried form; however this
needs to be tested. The ability to produce dried natural dyes could help solve the problem of a
lack of natural materials in many villages and potentially become a trading commodity for
those villages with abundant natural materials
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6.5.6 Survey 2: Experimental Program
Findings of Survey 2 Part 2 Experimental Program: Analysis of Field
Survey of Weavers Opinions
The following survey results provide an indication of the subject’s colour preferences
for the three preservation techniques trialed in Survey 2 Part 1 (see Appendix 5.4A: SPSS
Analysis).
The colour derived from the Sun dry preservation technique was considered the most
beautiful and soft colour, more so than the colour derived from the Fresh preservation
technique which was included as a control in the experiment. The colour derived from the Sun
dry preservation technique had the same level of natural colour acceptance as the colour
derived from Fresh method, and the highest level of subject satisfaction as well as the highest
level of approval for sale at the village market. The colour derived from the Sun-dry
preservation technique was popular among the subjects; at least as popular as the colour
derived from the Fresh method. It is important to remember that the Fresh preservation
technique is the traditional method of producing a dye colour from natural materials. The
significance of this finding is that the Sun-dry preservation technique is a simple and straight
forward preparation technique and is easily deployable to village textile production.
The colour derived from the Freeze dry preservation technique was considered more
beautiful, natural and soft, and had higher satisfaction and market approval ratings than the
Oven dry preservation technique. The colour from the Fresh preservation technique was more
preferable to the subjects compared to the colours derived from the Oven-dry and Freeze-dry
preservation techniques. Finally, the colour derived from the Oven dry preservation technique
was the least popular.
In Chapter 7 which follows, the findings and conclusions are drawn from the results
and discussions described above. This chapter lists conclusions from the research phase of the
study and a review of the findings in relation to the original aims; it also includes
recommendations for future research.
135
7 Findings and Conclusions
Preamble
Although most of the research described in this thesis occurred in north-eastern
Thailand, the analysis of the experimental results indicates the potential to restore traditional
knowledge and skill more widely through greater co-operation and increased investigation into
traditional textile production techniques. In this context, it is reasonable to suggest that
product design and development processes have a wide role in revitalizing village textile
production (recall research proposal 3.2.5.2: Development and application of natural dyes, as
part of the textile design process, is a feasible and continuing resource at the village level). It
is apparent that village people place great importance on tradition in the production of hand-
woven textiles. However, they face uncertainties trying to maintain traditional practices that,
in turn, affect village economic viability, social order and environmental safety. Product
design methods were employed to produce natural dyes that are storable and transportable and
could become a tradable commodity for those villages endowed with abundant natural
material. During this investigation the issue of natural dyes emerged as a prominent concern
as villagers described how natural materials had become difficult to find due to the impact of
rice farming on the landscape. Dyes made from natural materials are generally time
consuming to prepare compared to chemical colour dyes and, importantly, a majority of
villagers considered chemical dyes to be dangerous. Therefore research into dying silk yarn
from natural materials appeared socially beneficial especially as the move from natural dyes to
chemical dyes has been affecting the traditional character of textiles, and threatening the health
and safety of village workers and their environment.
This chapter reviews the results of the research and discusses the main findings and
conclusions that can be drawn from the experimental data. It includes the findings associated
with the process of adapting a Generic Design Process to a model for managing design
research in villages in NE Thailand: the new model is termed the Integrated Design and
Development Framework (IDDF) model for village production. This chapter then reviews the
main findings from the interviews, experiments and surveys undertaken in Survey 1:
Understanding textile production in Isan villages; Survey 2 Part 1: Experiment: Comparison of
Natural Dye Preparations Techniques; and Survey 2 Part 2: Analysis of Natural Dye
136
Preparation Techniques: Field Survey of Weavers Opinions. Finally the findings in relation to
the original aims are reviewed and recommendations are made for future research.
7.1 Findings and Conclusions
Integrated Design and Development Framework (IDDF)
The research activities completed in this study were coordinated into the Integrated
Design and Development Framework (IDDF) model for village production that, in turn, were
developed from the a Generic Design Process model (GDP). Adapting the GDP model has
been a relatively straightforward process involving the selection and placement of research
activities within the IDDF model in a way that corresponded to design process activities
described in the GDP. In this sense, the IDDF model has functioned as a research
management tool providing a cognitive model for planning and managing the different
research phases. The IDDF model functioned in a consistent and compatible manner in line
with the design research methods described in Chapter 3.4: The Generic Design Process
(GDP) and Design Research Methodology, and later evaluated in Chapter 6.3: Theoretical
Development and Constructs - The Integrated Design and Development Framework (IDDF)
model.
One of the main finding of this research is the requirement to be flexible and
responsive to the circumstances found in the different villages in the Isan region of Thailand.
In this context, the design process phases of the IDDF model provided a structure that could be
adapted to the particular needs of the research activities. The IDDF model was found to be
adaptable to the different research environments and conditions encountered in the three
different surveys described in Chapter 4 and, therefore, it is found to be sensitive to village
social organisation and informal culture. Different types of qualitative field research, such as
interviews, experiments and surveys have been successfully accommodated within the IDDF
model. The IDDF model was able to respond to the iterative approach of the research that is,
knowledge building and identifying research potential, prior to implementing a design strategy
and evaluation of this strategy which took place over a four year period.
137
The primary methodology employed in the thesis, Participatory Action Research
(PAR), is found to be a suitable approach for the forms of field research encountered such as
interviews, field experiments and surveys. Both PAR and the IDDF model coexisted in a
constructionist context providing a collaborative methodology and management model that is
compatible with current design research literature. In this context, the IDDF model is
deployable to product design research and, in conjunction with the PAR methodology, is a
possible appropriate model for other village textiles research.
7.2 Findings and Conclusions: Field Research Findings
Field Surveys and Experiments
This section reports on the findings and conclusions from the field surveys and
experiments described in Chapter 4: Experimental Program: Research Methodology, Surveys
and Field Work; and the results from the surveys as discussed in Chapter 5: Analysis of
Experimental Program. Three surveys were undertaken in total namely, Survey 1:
Understanding textile production in Isan villages (Ten Village Interviews); Survey 2 Part 1:
Development of experiment: Comparison of Natural Dye Preparations Techniques; and
Survey 2 Part 2: Analysis of Natural Dye Preparation Techniques: Field Survey of Weavers
Opinions.
7.2.1 Findings and Conclusions
Survey 1: Analysis of Understanding textile production in Isan villages
(Ten Village Interviews)
It is found that traditional textile colour design and production processes are important
to the village weavers in Isan who are committed to producing textiles that are distinctive and
recognisable. Weavers had a preference for colour dyes made from natural materials because
they are safer to use and the colours are important from traditional and cultural viewpoints.
However, many weavers are changing (regrettably) from natural dyeing to chemical dyeing
and, in conflict with Government policy this practice is affecting the traditional character of
138
textiles as well as threatening the health and safety of village workers and their environment.
Chemical dyes are cheap, easy to use, produce brighter colours and in some cases are
marketable. During the interviews conducted by the author in ten Isan villages, chemical dye
practices were observed that were not in compliance with normal OHS procedures.
Conversely, dyes made from natural materials are safer to use than chemical dyes and weavers
were observed to have traditional, eco-friendly practices of sensibly managing the dye liquor
leftover from the dyeing process. It is observed that many villagers and their immediate
environment are at risk of chemical contamination along with a devaluing of traditional textile
design and production methods (that also draw premium prices in the market).
This finding indicates an urgent need for more research into methods of preparing dyes
made from natural materials found in those regions with abundant natural material. Fresh
materials such as leafs, flowers and tree-bark can be dried and preserved for longer periods of
time than the normal longevity obtained from fresh materials. The preserved natural materials
could then be stored, transported and traded as natural colour dyes into regions with limited
natural materials. This conclusion is consistent with all of the research proposals posited in
this thesis (see Chapter 3.2: Revue of research proposals in light of literature search findings).
This Survey also provided the primary research direction for investigating preservation
techniques for colour dyes made from natural materials: it also provided other potential
research directions, for example, identifying methods of recording and understanding
traditional patterns and generating new products made from textiles.
7.2.2 Findings and Conclusions
Survey 2 Part 1: Comparison of Natural Dye Preparations Techniques.
The survey involved a series of experiments undertaken by the author and village
weavers from Ban Pa-aw in collaboration with the Department of Chemistry at Ubon
Rajathanee University. The collaborative nature of this research is significant as this
collaboration facilitated experimental research in village textile colour design and production,
and was supported by the Department of Chemistry whose staff undertook related laboratory
experiments and delivered alternative colour formulations derived from preserved natural
139
material. Importantly, the program was supervised by the Dean of Science who has extensive
experimental and investigative experience. This type of collaboration is found to be very
beneficial to both the university and the villagers and could well be an appropriate strategy for
future research into village production in other craft mediums such as cane, ceramics and
timber, as well as additional village production activities.
Maintaining experimental procedure was a primary concern of the author as the
weavers typically apply their personal initiatives and experience to their craft. In this survey
the author had to engage the weavers without loosing their enthusiasm for the task. This
required the author to be flexible in her approach with the weavers whilst maintaining a
governing role in terms of the management of the experiment. It was an advantage to the
success of the survey that the author was a Thai national with good Thai language and
adequate Isan dialect skills.
During the Trial of the experiments it was decided to remove the issue of mordants
from the following three experiments. This issue was discussed with UBU chemists who
suggested not to overly complicating the experimental process by using a mordant. However,
the issue of the environmental affects of using mordants still remains and is potentially the
subject for additional research. Mordants also effect change in colour when dyeing which is
another issue requiring additional study. More collaborative research is also required into
preserving dyes made from natural materials that are seasonal in order to extend their use.
Finally, more research is required to investigate the stability of colours, for example, how the
colour responds to sunlight and the effects of long term washing.
Overall, this experimental investigation was successful in producing dye colours based
on three preservation techniques, that is, the sun, oven, and freeze drying techniques. The
resultant dyes production methods were found to be generally effective in transferring fresh
saboo-luead leaf into a dry powder that was suitable for dyeing silk yarn. These techniques
produced colours similar to the control colour (fresh leaf), and the colours ranged slightly in
tone and, moreover, each colour had its own quality of beauty. Effectively, this village-based
experimental work and survey produced a new range of dye colours (based on different dye
140
preparation techniques) and this is considered to be an important finding that contributes
significantly to the traditional colour design values of village textiles in keeping with the
research proposal of this thesis. These findings and conclusions are consistent with research
Proposal 2: this follows since the resultant dyes from the preservation techniques increase the
potential for the development and application of natural dyes as a feasible and continuing
resource at the village level (recall the research arguments supporting this proposal in Chapter
5.3.2: Conclusions and Discussions).
7.2.3 Survey 2: Experimental Program
Findings of Survey 2 Part 2 Experimental Program: Analysis of Field
Survey of Weavers Opinions
Survey 2 Part 2 was a straightforward exercise designed to elicit the weaver’s opinions
of the colours derived from the three preservation techniques used to prepare the natural
weavers called saboo-luead in Thai. The results of the survey have been discussed in Chapter
5.4.1.2: Survey 2 Part 2 Questions Part 2 - Main Findings from the Individual Questions.
These are analysed further in Chapter 6.5.6: Survey 2: Experimental Program - Results of
Survey 2 Part 2 Experimental Program: Analysis of Field Survey of Weavers Opinions, also
see Appendix 5.4A: SPSS Analysis.
A most important finding is the level of acceptance by the villagers of the colour
derived from the Sun-dry preservation technique. In responses to most of the survey
questions, the Sun dry colour was at least as popular as the colour derived from Fresh leaf, and
in some questions it was more so (see Appendix 5.4A: SPSS Analysis). It is important to
remember that the colour derived from Fresh leaf is the colour that is produced using the
traditional technique for preparing a dye colour from natural material (saboo-luead). This
finding is important because the Sun-dry method is simple and uncomplicated; it requires very
little equipment and the technique is easily adapted to village textile production. This survey
is consistent in a positive sense with all three research proposals as it validates the notion of
preserving and developing dye colours made from natural materials (see Chapter 3.2: Revue of
research proposals in light of literature search findings).
141
7.3 Review of Findings in Relation to Original Aims
This review is based on the research proposals first tabled in Chapter 3.2: Revue of
research proposals in light of the findings of the literature search. This review allows
comment on the two main research objectives: firstly, to investigate whether product design
knowledge and skills can affect positive change at a village level and, secondly, to evaluate the
Integrated Design and Development Framework (IDDF) model for village production (in
relation to the objectives supporting the development and application of the model). The
research proposals are also discussed in terms of the main findings from the research in (this)
Chapter 7.2: Findings and Conclusions: Field Research Findings.
7.3.1 Proposal 1. Applying and conserving traditional methods of dying textiles
is a valued process basic to the design and production of textile products at
the village level.
This proposal is confirmed on the basis of data that emerged from the ten village
interviews described in Survey 1 Part 1. These data clearly identified the importance weavers
place on traditional textile production processes, especially as they are distinctive and
consistent with Isan cultural values. It is known that traditional textiles are very marketable,
especially high quality Isan silk textiles. Colour in traditional textiles is based on dyes made
from natural materials and, mindful of the increasing negative impact of chemical dyes, it was
considered that there was an urgent need for research into methods of preparing dyes made
from natural material found in regions of abundance. The conclusions from this survey have
been discussed in Chapter 5.2.3: Survey1: Conclusions and Research directions.
7.3.2 Proposal 2: Development and application of natural dyes, as part of the
textile design process, is a feasible and continuing resource at the village
level
Three methods of preserving natural materials were found to produce dye colours that
were very similar to the colours resulting from the use of traditional methods. These colours
142
were evaluated by village weavers who rated one preservation technique very highly; this
preservation technique produced a colour that is similar to that obtained from the traditional
method and is feasible for village production. The preserved natural material from this
technique could potentially provide an alternative and quality enhanced trading product for
villages with abundant natural materials. There were important additional benefits gained
from the natural material preservation experiments such the range of new and softer (lighter)
colours. Importantly, the design process directing the experimental phase effectively
developed a technique for dye production that could be tested on a range of natural materials
The conclusions from this survey have been discussed in Chapter 5.4.1.2: Survey 2 Part 2
Questions Part 2 - Main Findings from the Individual Questions and Chapter 5.3.2:
Conclusions and Discussions
7.3.3 Proposal 3: The design process employed in the development of textiles
based on natural dyes is a beneficial process in terms Occupational Health
and Safety (OHS).
Colour dyes made from natural materials are much safer to use than chemical dyes.
Chemical dyes are easy to buy and use but they are affecting the traditional character of
textiles and threatening the health and safety of village workers and their environment. The
OHS issue of chemical dyes is significant due to the way chemical dyes are found to be used
and discarded after use. This issue has had a major influence on the direction of the research
because it impacted on village health and safety, and on the quality of the textiles dyed with
chemical.
It is found that the design process can act as an important framework related directly to
research methods because it has similar characteristics and objectives, and is therefore
deployable to product design research. This has led to the development of the IDDF model
which has been the primary research framework for this research. In the Evaluation and
Refinement phase of the IDDF model, preservation techniques for natural materials have been
used to produce dyes consistent (and even enhanced by comparison) with the colours of
traditional dyeing methods. Given reasonable precautions, these dyes are safe to use and do
not harm the environment and, importantly, they are made from materials that are familiar to
143
village weavers. These findings have been discussed in more detail in Chapter 6.3:
Theoretical Development and Constructs - The Integrated Design and Development
Framework (IDDF) model.
7.4 Recommendations for Future Research
The research documented in this thesis has resulted, as a significant part, in the
formulation of a new range of dye colours—produced by the different dye preparation
techniques—for the design and production of silk textiles. Therefore, this colour design
research supports the proposition that natural materials can be preserved and used as dyes to
produce the traditional colours that are so famous and valued in NE Thailand and elsewhere.
However, additional research activities appear required to further establish the viability of this
finding in the long term. For example, additional experiments are required to test the
following:
7.4.1 The longevity of the preserved dyes: although dried natural materials have the
potential to be stored for long periods of time this needs to be tested over a longer period of
time than that employed in this investigation.
7.4.2 As noted, both natural and commercially available mordants were purposely
not included in the experiments. Testing of mordants requires additional and separate research
because different mordants used to prepare dyes made from the preserved natural material
described in this study are expected to increase the number and variety of new colours
accessible to village weavers.
7.4.3 The market standards for cloth production were not tested; for example,
rubbing fastness, washing fastness and the effect of exposure to light or light fastness. More
studies are required in this area.
7.4.4 More collaborative research is required, especially village-based field work
involving village production and product design research. For instance, village production
includes the design, making and selling of products made from silver, ceramic, cane and
timber, and many include prepared food products that require specific forms of packaging
design.
144
7.4.5 Further studies are required in testing the deployability of the IDDF model as a
research framework in various product design and development contexts (see above) as well as
other locations involving rural village production.
7.4.6 Research is required to investigate the potential of developing preserved natural
materials to become a trading commodity for those villages with abundant materials.
7.4.7 Additional research is required into using the preservation methods identified in
this thesis for preserving other natural organic materials used for colour dyes such as flowers,
fruits and the bark from different plants.
7.4.8 Colours obtained from introducing preserved natural materials should be
evaluated in terms of weaver interest.
7.4.9 Research is required into building a directory of natural material availability,
that is, landscape mapping the region in order to identify areas with abundant natural materials
or rare types of natural material.
7.4.10 On-going research and monitoring of issues facing village production is
appropriate, for example, monitoring issues concerned with the environment, occupational
health and safety and the minimization of chemical pollution associated with village
production.
145
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Appendix 2.3.1 Traditional Village Textile Technology
The following notes have been taken from literature reviews on books and internet
sources. The notes are intended as support material that may help in understanding the
often complex subject of weaving Thai silk textile. The contents are as follows:
1. Silk Process
2. Isan Thai Clothes
2.1 Female Costume
2.2 Male Costume
3. Patterns
4. Weaving Techniques
4.1 Pha Yok Dok
4.2 Pha Khit
4.3 Pha Chok
4.4 Pha Phrae Wah
4.5 Pha Mud Mee
5. Natural Dyes
5.1 A short history of natural dyes
5.2 Natural dyes of the Isan
5.3 The discovery of chemical dyes
5.4 Natural dye process
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1. Silk Process(Pa-sook, S. (2002). Handwoven Textiles. Bangkok: Odian Store Publishing.)
In early village settlements silk moths were gathered from wild mulberry trees and bred
seasonally. Today many women in northeast Thailand cultivate mulberry trees in their
home gardens and keep regular breeding stocks of silk worms. The mulberry takes two to
three years to establish and the young trees are pruned and fertilized before the monsoon
season when growth is rapid. The silk worm which is indigenous to Thailand is Bombyx
mori Linnaeus: the cocoons are a golden yellow and produce thread with a rich slub and
sheen which gave Thai silk its unique appearance and texture.
The time for breeding silkworms is when the monsoon rains bring new leaf growth to the
mulberry trees and women have free time after helping the men rice crop. Initial stock is
obtained by barter from those who have bred silkworms out of season: this can provide
an important source of income for poor families. In the first cycle the moths about nine
are allowed to hatch, and males and females are placed together on rattan trays and left
covered with a cotton cloth. Around seven days after breeding each female lays 250-300
eggs which hatch about nine days later into tiny caterpillars, referred to as silkworms.
The worms are laid on circular rattan trays lined with paper, and feeding begins three
days after hatching. The worms are fed three times a day on finely chopped mulberry
leaves which women gather fresh from their gardens or from plots on the outskirts of the
villages. When mulberry leaves are gathered from a distant plot, they are wrapped in
banana leaves to protect them from shriveling in the hot sun. If a woman does not own
enough mulberry trees to feed her silkworms, she may barter rice for an extra supply of
leaves.
It takes about thirty days to raise a batch of silkworms, and as they grow the number of
feeds is sometimes increased to four tines a day. This is done to make the worms grow
faster, but many women with busy households just do not have the time for fourth feed.
When the worms are ready to spin cocoons they stop eating and develop a transparent
look, which the women describe as ripe.
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At this stage they are moved to large, circular, compartmentalized trays, called jaw,
which are about 5 ft (1.5 m) in diameter. The ripe worms attach themselves to the wall of
a compartment by secreting a small droplet of gum, first the preliminary web, called
floss, is spun, and is forms the foundation for the main filament. The whole process takes
two to three days. When spinning stops, the cocoons are removed from the jaw and stored
in a basket covered with a cloth to prevent insect infestation. The cocoons must be reeled
within ten days or the moths hatch and damage the silk filaments. Any cocoons which are
damaged or infested are rejected before reeling begins, and some healthy cocoons are
held back and allowed to hatch into moths to continue the breeding cycle.
When there is a good supply of cocoons ready for reeling, a small charcoal or wood fire
is prepared. Some women prefer a log fire because they say it is easier to control the heat.
A clay pot or metal cauldron of water containing silk cocoons is placed over the fire and
the water temperature kept just below the boiling point. Hot water releases the silk
filaments which are drawn up to a forked bamboos batten from between ten and twenty
cocoons at a time and twisted to form a single silk strand. The strand then passes over the
conducting reel and on to a bamboo spool or is reeled into a basket. An experienced silk
reeler can tell if the denier alters by the feel of the thread as it passes through her fingers.
It the denier feels thinner she will automatically attach additional filaments. Hand-reeled
silk is rounded in texture and has a distinctive sheen which is important to the character
of Thai silk. The roundness and regularity of the ply assure that the silk will dye on an
even colour.
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2. Isan Thai Clothes
(http://sunsite.au.ac.th (2007) Isan Thai Clothes by Songsak Prangwatthanakun and
Patricia Cheesman Naenna)
2.1 Female Costume
The customary dress of women in Isan was a tube skirt called a Pha Sin. The upper area
of Isan made cotton ikat in indigo and white for daily wear. For ceremonial use, detailed
hem pieces in additional weft called Chok were added to indigenous cotton or silk
textiles. The upper Isan women wore the tube skirt at calf length as their looms were
narrow and this was the Lao style of their ancestor.
The tube skirts for Phutai women in central Isan were made in silk ikat on narrow looms
with the ikat patterns in the main body of Pha Sin spaced with two to four sheds of plain
yarns giving the design a striped, open effect in multi-colours. The everyday tube skirt s
of Phutai are the same as the upper Isan Lao, made in cotton ikats dyed in indigo with
white patterns and using a similar hem piece and waistband.
The lower Isan ‘pha sin’ style seen in Ubon Ratchathani is similar to the central Isan style
mentioned, but extraordinary pha sin style called ‘sin long’, were also woven in old or
silver yarns in vertical stripes alternating with silk ikat. For the high ranking women, a
pha sin was made in Indian style ‘yiarabab’ which was supplementary motifs, such as
diamonds openly spaced on plain silk.
The textiles of lower Isan are Khmer in style. A traditional cloth for both men and
women is the ‘pha chongraben’ which is a long cloth made in ikat or plain silk. The style
of wearing pha chongraben was considered old fashioned and discouraged in Thailand
after the second World War. The classic ikat design today is called ‘mi hol’, is a delicate
silk striped woven for ceremonial and everyday use (lower quality). The other interesting
design made by the Khmer weavers for a women’s tube skirt is ‘am prom’. Weavers in
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many villages such as Ban Khawao in Surin still use natural pigments to dye silk threads
spun from horn reared cocoons.
Blouses were not worn traditionally by the Isan people (except the Phutai), but were
introduced at the turn of 20th century. Instead of blouses, the Lao and Khmer women
wore a shoulder cloth wrap around their breast. They wore plain indigo or white cotton
for everyday use and a decorative cloth for a formal wear. These cloths are called ‘pha
biang’ and today are worn over blouses as a loose shoulder cloth.
The classic style of upper and central Isan was a red cloth made in cotton or silk using
extra weft geometric designs in bands. The Phutai, alternatively, have mentioned their
weaving of their shoulder cloths called ‘pha phrae wa’, meaning of one was length (1 wa
= 2 meters). Pha phrae wa’ is worn crossed over the breast with one end over one
shoulder and they are shorter than pha biang of the Lao. The lower Isan people’s shoulder
cloth is white or cream coloured silk made in diamond twill.
2.2 Male Costume
Isan men always tend to dress similarly all over the entire region. For working, a
loincloth or ‘pha khao ma’ made from plain or checked cotton was worn without a shirt.
For ceremonial and upper class men wear the Indian influenced ‘sa-rong’ and ‘pha
chongkraben’ were worn with a white round-necked shirt or no shirt, as was the fashion
prior to the era of King Rama V.
‘Sua mo hom’ or plain indigo short-sleeved shirts wearing with trouser made with a low
seat and a large waist that tuck in, became pattern working clothes early this century
through the influence of Chinese merchant. This has become the customary working
man’s outfit for all events today.
Shoulder cloths were conventional to all parts of the northeast. In the past, the central
Isan men in the past would wear the ‘pha hom lai khit’ of the woman’s style, principally
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for dancing. At ceremonies, the unmarried Phutai men sometimes wore more than one of
the women’s ‘pha prae wa’ to show off that they had more than one loved one. The upper
Isan silk shoulder cloths made in check and plaids were used for ceremonies, while the
cotton ‘pha khao ma’ was used as general purposes cloths. At the same time, the Khmer
men in lower Isan also used silk checker cloths for shoulder cloths, worn without as shirt.
Since the modernization of Thai dress, the western style have been rapidly approved by
men for working, official and ceremonial wear, reflecting the fashion of time which is
quickly effectual due to modern infrastructure. Costumes that appear in the stone carving
of the Dvaravadi period are of deities and characters from the Buddha lives story who are
dressed in Indian styles.
3. Patterns
(Conway, S. (2001). Thai Textiles. London: The British Museum Press.)
North-east Thailand is famous for the quality of its silk and the skills of the weavers. Silk
was supplied to the regional courts of Nan and Chiang Mai and also to Bangkok. Today
this tradition continues: silk brocaded with gold and silver thread and silk patterns with
mudmee are commissioned from specialist weaver and worn by wealthy women in
Thailand and abroad.
On the Korat plateau the weavers are famous for the silk mudmee they produce in a great
variety of patterns and colours. Derived from nature including stylish flowers, trees, fruit,
animals and birds, these complex patterns are interspersed with squares, triangles, circles,
zigzags and stripes.
Mudmee patterns are given descriptive names by the weavers, mostly flowers, plants,
trees and animals. Some are named after the village or district where they are woven. The
following list of patterns was collected in the village of north-east Thailand;
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Cobra, king of snakes, trees, birds, serpent, weeds, white flower, rocket, melon seed,
diamonds, waves, water melon, turtle, cones, stripes, hooks, squid, spider, dragon,
bamboo, lions, butterflies, elephants, rice, water hyacinth
4. Weaving Techniques
(Pa-sook, S. (2002). Handwoven Textiles. Bangkok: Odian Store Publishing.)
4.1 Pha Yok Dok
Pha Yok Dok (Brocade) refers to patterns made in the weave itself without the addition
of supplementary yarns, but to create design by the heddles (kra-suay?) or shed sticks.
Difference Yok Dok patterns can be separated by the amount of heddles or shed sticks.
We can separate weaving techniques for Pha Yok Dok in 3 styles.
4.1.1 Pha Yieb
This technique can use additional heddle about 3-4 heddles, and the patterns will be made
by fort. These patterns include a variety of twill; herring bone weave and basket weave.
These patterns are used and weave by all Thai people in the Northern (Chiang Mai),
North-eastern (Surin), and Southern (Songkla) of Thailand. Mainly in the weaving for
blanket, where by the resulting thicker fabric is used advantage. In Surin, we can see the
weaving by use 4-8 heddles for design the pattern which the weave the pattern of a
Diamond, Dok Pikul, Ratchawat and Laberg. 8 heddles can make Look Kaew pattern.
4.1.2 Pha Yok
Pha Yok Nakorn – Southern Thailand (Nokorn Sri Thammarat)
Pha Yok Phum Rieng – Southern Thailand (Surat Thani)
Pha Baan Na Meun Sri – Southern Thailand (Nokorn Sri Thammarat)
Pha Yok Lumpoon – Northern Thailand (Lumpoon)
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4.1.3 Muk
Muk is the technique which uses a supplementary warp yarn to design the pattern of
fabric. The pattern created by a supplementary warp is controlled by the heddles. In
Thailand, Muk has woven only in Hat Sieo, Sukhothai (Northern area). Tai Lue in
Phayao and Ratchaburi use khit technique but they call Muk pattern. So, this technique is
easily confused with khit.
4.2 Pha Khit
This is a technique of continuous supplementary weft whereby the pattern has been
throughout and put into the warp by means of shed sticks or a system of string heddles
extra to the heddles used for plain weave. The use of heddles for supplementary weft
pattern is a labour saving device which has result in the simplification of design,
previously pick out by hand and limitless in combination, the design now being restricted
to a number and order of heddles.
Today, two systems of the heddles exist in the weaving technique of the Tai. One using
the shed sticks place into the warp and set the weft throughout the warp which we can see
in the various are which cannot be developed technique for weaving such Chainart,
Chaing mai, and Surin province.
The other system of using heddles is seen mostly in the Northeast of Thailand where a
system of vertical heddles are used, placing sticks into the string of the heddles in the
same way that they were placed in the warp in the past, but in this case they can be stored
and the pattern repeated indefinitely. During weaving the shed sticks are used in a certain
order and then placed in the lower part of the heddle that hangs below the warp. The
pattern is repeated in the reverse order by bringing each stick to the upper part of the
heddle in turn. This system allows the production of quite complex designs, but two
assistants are required by the weaver to operate the shed sticks.
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Pha Khit cloth has traditionally been used for a variety of domestic and religious
purposes such as cushion, tubeskirts mattress cover, which we called Pha poo thin awn,
Pha beang shawl and the others. The weaver can use different material for different
purpose such as pillow, cushion, mattress cover maybe use cotton; tubeskirts, shawl and
other maybe use silk.
There are many patterns of Pha Khit design; diamond, khit ma (horse, khit chang
(elephant), khit nak ( ), khit dok kaew (flower), khit mang moom (spider), etc.
4.3 Pha Chok
Chok is Lao language means pick out. This is a term referring to a discontinuous
supplementary weft yarns in the warps by using a stick, porcupine quill or the finger to
pick out certain yarns into which a special supplementary weft yarn in threaded while still
on the loom. Chick weaving can be classified in groups.
1. Tai Yuan or Tai Nuea – Ratch buri, Chianf mai, Phrae
2. Tai Phuan – Sukhothai
3. Tai Kang – Supanburi, Uthaitani, Chainart, Phichit
4. Phu Tai – Kalsin, Sakon Nakorn, Mukdaharn (*Isan)
Chok weaving is different in technique. Some group use the front of the fabric facing up
such as Tai Phuan, but in many groups which including Phu Tai from Ban Pone, Kalsin
uses the back of the fabric facing up.
4.4 Pha Phrae Wah
Phrae mean silk. Wah mean two metre. Pha Phrae Wah is the cultural heritage of Phu-
Thai people in Kalasin, Sukolnakorn and Mukdahan province (in Northeast Thailand).
The women weave fine silk Pha Beang ceremonial shawls called Pha Phrae Wah, with
traditional Lao supplementary weft designs consisting of floral motif set with in
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diamonds and parallel band on a red ground. The difference coloured supplementary
wefts are laid is by hand. Pha Phrae Wah was made and used by Phu-Thai people. The
technique of weaving is Khit except in Bann pone, Kam-muang district, Kalasin province
which weaving by supplementary weft in the same technique of Chok.
4.5 Pha Mud Mee
This is a technique better known by the Indonesian word Ikat means the pattern occur in
the fabric after tie and dye. This technique is most extensively used by the tai-Lao of the
central Mae Khong River basin and is made principally in cotton using indigo dye and in
silk in the Pakse region and the lower Korat plateau, which we can see in Khon Kaen,
Surin, Burirum, Srisaket, Ubon, and Yasothon. Especially in Surin, Burirum, Srisaket,
silk mud mee fabric display much Khmer influence both in their design and weaving
technique, which includes the use of Khmer-style looms, and a twill weave.
We can separate tie and dye technique in 3 kinds
1. Tie and dye the weft yarn (general Thailand)
2. Tie and dye the warp yarn (Lava, Karen, TaiLue minority groups)
3. Tie and dye both the weft and warp yarn (*Pha Umprom from Surin, Isan)
Northeast (Isan) Mud Mee:
Today, apart from indigo, most dyes are derived from chemicals. The majority of
mudmee motifs are strongly geometric, being based on a variety of line, wave, hook, and
rhomb patterns ingeniously arranged and combined to create an almost unlimited
repertoire of designs.
Specific names for motif owe their inspiration to the natural environment and may vary
from place to place for an identical motif, which makes classification of design diificult.
The simplest mudemee design is where old threads of the weft is mee sai fon or falling
rain. The weft and warp thread tie and dye (double ikat) referred as um-prom, a small
plaid patterns from Surin area. A very basic design in Thai mudmee is a small diamond
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shaped pattern called mee-kome which involves the tying of groups of five or seven
threads to create patterns.
5. Natural Dyes
5.1 A short history of natural dyes
(Moeyes, M. (1993). Natural Dyeing in Thailand, White Lotus Bangkok.)
Natural dyes have been used as a means to colour textiles for centuries. All dyes were,
until the latter half of the 19th century, made of different parts of plants and animals. For
thousands of years, people all over the world followed the same basic techniques: using
roots, stems leaves, bark, hardwoods, berries and flowers of various dye plants and trees,
as well as dyes from certain insects and shell fish. Most natural dyes are non-substantive
dyes, which mean that they have very little colouring power within themselves and
require the aid of mordants to penetrate the yarn.
The recipes for making the various colours were rarely recorded, but were passed down
verbally from mother to daughter or sometime from father to son. In fact, dyers were
often secretive about the way they made a special colour in order to keep the recipe
within the family or within the village.
Natural dye colours often vary even if the same dyestuff is being used. If you look at the
work created by craftspeople in the same village, you will see differences in shadings and
patterns. These variations are caused by differences in picking time, weather and water,
and more important, by the individual dyer’s originality and self-expression.
For these reasons naturally dyed cloth will always be unique. Natural dyeing is an
individual art that has to be learned by trial and error, and the results of recipes will
always vary somewhat. But as long as you carefully record what you do, you will be able
to reproduce closely the same colours and shades that reflect the unique of naturally dyed
cloth.
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5.2 Natural dyes of the Isan
(Moeyes, M. (1993). Natural Dyeing in Thailand, White Lotus Bangkok.)
The period November to May is hot and dry with little rain, when the northeast or Isan
becomes almost like a desert. This drought is often a problem for the dyers, because once
you have dyed your fibres, yarn or cloth, you need to wash and rinse again and again, to
remove the excess dye. If there is no water, this is difficult, or impossible. That is why
people are disappointed when they buy yarn and fibres or cloth and the colours bleed.
Before you do anything with the yarn, fibre or cloth, always wash and rinse them
thoroughly, so you are sure there is no excess dye left in them.
As soon as the rain starts in the northeast, and of course the rest of the country as well,
village people start their rice planting. November and December are the rice harvesting
months. It makes sense that there will be no weaving and dyeing during rice planting or
harvesting times, when everybody is busy in the fields, because that is their livelihood,
their main income.
The village craftswomen use some natural dyestuffs in a very traditional way. Among
these number one is, of course, indigo, but almost as popular and important is Krang, also
called Lac (Coccus Lacci) a red dyestuff used in Thailand, which is comparable to
Cochineal, which is also derived from insects.
5.3 The discovery of chemical dyes
(Moeyes, M. (1993). Natural Dyeing in Thailand, White Lotus Bangkok.)
At the end of the 1800s, the discovery of synthetic aniline dyes changed the art of dyeing
world-wide. Aniline is a chemical base that yields many colours but is itself a colourless,
oily, aromatic liquid. It is derived from coal tar and gives harsher and stronger colours
than natural dyes. This was especially the case when they were first introduced. When
natural dyers discovered chemical dyes, they virtually stopped using natural dyes because
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chemicals were faster, cheaper and simplified colours matching. Overall, it was a more
reliable and easier dyeing method.
Due to the decline in the use of natural dyes, many recipes and much of the knowledge of
natural dyeing has disappeared. Today, some village communities might have one very
old member who has some knowledge of natural dyes, while other communities have lost
this knowledge completely.
Mordants:
The word mordant is derived from the Latin mordere, which means to bite. You could
state that any substance applied for the purpose of fixing a colour is a mordant. Mordants
are essential if you want the colour to be accepted by the fibres and to be permanent;
mordants will also enrich and deepen the colour. Some of the mordants can be dangerous.
A mordants is a metallic oxide, which combines with the dye to create an insoluble
sunstance that will coat the fibre. Knowledge of the special way of using the mordant,
and how much to use of a mordant, is one of the secrets of the dyer’s art. Commonly
used mordants; alum, chrome, tin, iron, copper sulphate.
5.4 Natural dye process
(Pa-sook, S. (2002). Handwoven Textiles. Bangkok: Odian Store Publishing.)
Natural Dye is a very complicated and time consuming process, especially the process
control is the weather (the sun). If there is no sun, for example during raining season, the
textile workers would not be able to do natural dye properly. They need enough sun to
dry the silk after the dying process. The result of not receiving enough sun will make the
colour fade from the silk easily, and make the silk looks dull (no shininess). It is also
causing the lack of quality if the silk is not fully dry.
There are many preparation methods before it comes to the dying process, depending on
the type of dying material. These are the following details;
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5.4.1 Krang (lac)
Krang is one of the insects type. They are very small. Some people mentioned krang is
the smallest animal in the world, as we barely see krang with two eyes. Krang like to stay
on the tree. They eat the tree bark such as Kam-poo tree and Sa-mae tree as their food.
After having food, they will pour out on the tree look like wax attaching to those trees.
The textile workers will take those wax to dye the silk and cotton.
Process of Krang dye:
Boiling krang to get primary colour
↓
Smash in krok (Thai container) to get as much colours as possible
↓
Boil the colour with silk yarns
Normally the colour from krang is red and pink, depends on what kind of tree that krang
was stuck to. The well-known tree that the villagers believe krang will get the best colour
is Sa-kae tree, which is sometime called Mai-kam-poo (Cham-cha). The amount of colour
is also depending on the abundance of krang. If the krang has lots of weight, it means this
is the plentiful krang. On the other hand, if the krang has light weight, it will give fewer
colours and no quality, which means no beautiful colour.
From natural condition, krang gives pinker colour than red tone. When the villagers want
to increase reddish tone, they usually add some sour taste leaf such as Ma-kam
(Tamarind), Chong-ko and Mai-muead-air to boil with krang. After that, they have to dye
the silk with colour from krang for 3-4 times as a minimum, especially if they need a
strong reddish colour.
5.4.2 Kaen-mai (core of the tree)
165
There are many kind of tree that people use their core to dye the silk. For example (Thai
names); Mai-ke (kae-lae), Mai Pra-doo, Mai Ja-bok, Mai-fang, Mai-kae, Mai Fa-rang
(*Guava), Kee-lek, Ma-kam (*Tamarind), Sa-dao, Pa-yoon, Ka-noon, Sa-mor, Ta-go,
Lam-duan, Hoo-guang, etc.
The processes of using Kaen-mai for colour dyes:
Start with cutting kaen-mai into little pieces and boil them with water to get the colours.
Then smash kaen-mai after boiling into very little pieces and boil them again. Do it over
and over again until the kan-mai little pieces almost disappear and became colour liquid,
and then using the colour to dye with silk yarns. It takes quite a long time for these
processes to be done. Sometime it takes 7-10 days until the textile workers get the silk
with satisfy colour.
5.4.3 Kram (indigo)
Kram is the kind of tree that has its size about the chilli tree size. The villager use kram
leaf for colour dyes. Before the dyes process, the textile workers will smash the leaf and
then bring the leaf to boil until it come out to powder and become pieces later when they
are dry enough. After that, the textile workers will use these pieces from kram for silk
dyes. Normally the dyes process from kram need the sun. If there is a raining day or not
so sunny day, the kram dyes process could not be completed.
5.4.4 Tree bark or leaf
There are large numbers of tree that can give colour by using their part of bark or leaf.
For example; banana leaf, coconut bark, mangosteen bark, raw ma-toom bark, tub-tim
bark, and so on. Usually the textile workers have to bring the tree bark or leaf to soak in a
long period of time (could be up to a month) until the colour from tree bark or leaf come
out in the most exact colour. After the village workers get their satisfy colours, they will
take the colour from soaking process to boil up to the boiling point. And after that, they
will start to dye the silk with that colour from the boil.
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5.4.5 Fruit or seed
There are also many kind of tree that part of them such as fruits (berries) or seeds can be
used for natural dyes. The processes of using tree fruit or seed for natural dyes are similar
to the processes of using tree bark or leaf for dying colours.
5.4.6 Red colour dye
- Rak Yor (Yor root)
- Dok Khamfoy (Khamfoy Flower)
5.4.7 Black colour dye
- Louk Krajai (Krajai berries)
- Louk Magluer (Magluer berries)
- Pluerk Samor (Samor bark)
5.4.8 Dark-brown colour dye
- Pluerk Mai Koang-kang (Koang-kang bark)
5.4.9 Purple colour dye
- Louk Wa (Wa berries)
- Pluerk Pradoo (Pradoo bark) : result Pinkish Purple
5.4.10 Yellow colour dye
- Kann Khae (Khae core)
- Kann Kanoon (Kanoon core)
- Pluerk Kamin-chan (Kamin-chan bark)
- Rakk Ton Sa-gue (Sa-gue root)
5.4.11 Orange colour dye
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- Med Satee (Satee seed) : can also result the Red (as the birds’ blood)
- Kann Fang (Fang core) : result Orange Red
5.4.12 Green colour dye
- Bai Hoo-guang (Hoo-guang leaf)
- Pluerk Marid-mai (Marid-mai bark)
- Rakk Ta-lang (Ta-lang root) : result Light Green (as the young banana leaf)
- Bai Khee-lek (Khee-lek leaf) : result Light Green
- Pluerk Mamuang-pa (Jungle Mango tree bark) : result Brownish Green
5.4.13 Brownish Green colour dye
- Pluerk E-ga and Kann Kanoon (E-ga bark and Kanoon core)
5.4.14 Pink colour dye
- Mahakarn and Fang tree
- Pluerk Noon (Noon bark)
- Pluerk Mayon (Mayom bark) : result Nude Pink
5.4.15 Grey colour dye
- Pluerk Wa (Wa bark) : result Yellowish Grey
5.4.16 Silver colour dye
- Pluerk Maprao-onn (Young coconut tree bark) : result Silver-White
5.4.17 Mixing Colours Dye
Because of the colour dyes from tree could not always make all colours on demands, such
as green, grey, dark blue, etc. Therefore mixing the main colours together on the dyes
process is reasonably important. There is an example, if we need green colour, we have to
dye yellow first and then dye indigo afterwards to get the green result.
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These are examples from the writer’s investigation on the mixing colours dye in
Thailand;
1. Kanoon core + Kram (indigo) = Blackish Grey
2. Pradoo bark + Kram = Light Green
3. Samor leaf + Kram = Dark Green
4. Jungle Ngew + Kram = Navy Blue
5. Samor leaf + Fang core = Dark Brown
6. Samor leaf + Krang (lac) = Brown
7. Kanoon core + Mayom core = Burnt Brown
8. Fang core + Kram = Purple
9. Fang core + Krang = Purple
10. Jungle Yor + Krang = Purple
11. Kanoon core + Hoo-guang leaf = Light Green
12. Mayom core + Sone leaf = Light Green
13. Kanoon core + Katonn bark = Yellowish Nude
14. Samor bark + Klone (mud) = Blackish Grey
15. Jabok bark + Pradoo bark = Pinkish Brown
16. Jabok bark + young coconut tree bark = Burnt Brown
17. Krang + young coconut tree bark = Tamarind seed colour (Brown)
18. Kanoon core + Pradoo bark = Reddish Brown
19. Krang (lac) + Pradoo bark = Pinkish Brown
20. Kanoon core + Kheelek leaf = Greenish Nude
21. Jabok bark + Nang-kam leaf = Pinkish Grey
22. Kanoon core + Muead-air leaf = Bamboo Green
23. Jabok bark + Ar-rang bark = Brown
24. Samor leaf + Ar-rang leaf = Brownish Yellow
25. Krang + Muead-air leaf = Green
26. Muead-air leaf + metal water = Light Green
27. Young coconut tree bark + metal water = Light Grey
28. Young coconut tree bark + Mud = Dark Grey
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29. Samor leaf + Nang-kam leaf mix Fang core = Reddish Brown
30. Kalaprapreuk leaf + Hoo-guang leaf mix = Forrest Green
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Appendix 4.2: Developing Appropriate Field Survey Research Methods for Village Product Development in North-Eastern Thailand
A conference delivered at the ConnectED Conference on Design Education in Sydney in 2007. The main theme of the conference paper is the process of adapting field research techniques in NE Thailand
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ConnectED 2007 International Conference on Design Education
9 – 12 July 2007, University of New South Wales, Sydney, Australia
Developing Appropriate Field Survey Research Methods for Village Product Development in North-Eastern Thailand
Anasee Pengsaa, Don Carson, Elivio Bonollo
School of Design and Architecture, University of Canberra, ACT, 2601 Australia
ABSTRACT
In terms of comparative development, the ancient Kingdom of Isan in north-east Thailand is still largely a rural economy based on traditional village social life. Production of handmade or handcrafted products still represents a significant percentage of village income and although Isan is rich in gifted crafts men and women, the region confronts issues of declining knowledge in traditional hand skills. This is particularly the case with textile production famous in Thailand and the broader world community for its beauty and intricate design qualities.
There is little or no industrial or product design in the region both in terms of professional activity and educational opportunity. Since 1996, collaboration between the University of Canberra (UC) and Ubon Rajathanee University (UBU) has led to educational initiatives in the development of product design as a means of improving product outcomes in rural village production. Importantly, the collaboration has encountered a need to develop approaches to product design research and development that are appropriate to village production.
This paper reports on adapting field survey techniques from those described in theoretical terms in western research texts. The research indicates that Isan village textile workers represent a demographic with developed cultural sensitivities that are inconsistent with western field survey practice. Methods deployed to obtain village textile production data are described as well as the main findings of the village field surveys. Important issues from the field surveys include the changing demographic of textile workers, Occupational Health and Safety issues facing the mainly aging female textile workers, and the impact of the loss of skill and knowledge on textile production. In conclusion, the potential of applying product design practice as a means of developing and improving village textile production is discussed.
Introduction
Over the past decade the Industrial Design program from University of Canberra (UC) has collaborated with the Faculty of Applied Art and Design, Ubon Rajathanee University (UBU) in developing product design education as a means of improving product outcomes in rural village production. UBU is situated in the north-east or Isan region of Thailand known for the quality of hand crafted products and especially textiles woven from cotton and silk. Although the region’s textiles have a rich and extensive history, the skill and knowledge required in their production is under threat. UBU is a prominent university involved in many aspects of regional development closely linked to Thai Government initiatives to encourage the maintenance and advancement of village production in order to improve village sustainability.
The collaboration has led to the introduction of graduate product design courses with a research focus on increasing the variety, quality and marketability of village products (Carson et al, 2005, p. 2). Often this work confronts the issue of traditional skills and knowledge that have slowly been lost over time. This is particularly the case with textiles as the processes involved in producing the thread and weaving
the cloth are very intricate and require a high level of skill and knowledge traditionally pasted down through the generations as part of village life. Frequently the first task in village research work is the process of identifying, understanding and documenting this knowledge. As a result the survey techniques deployed were adapted to suite the prevailing circumstances; this has especially been the case when incorporating western survey theory.
Research Approach
The objective of course planning was assessing whether product design can affect change at a village level. Implicit in this objective is the need for change that improves in ways that are socially appropriate, constructive and beneficial to the villages. An understanding of the current state of village textile production in conjunction with a means of gathering the required information became a research priority. The process of understanding the opinions and views of village textile workers points towards a constructionist epistemology; this view is supported in the literature which proposes qualitative research methods such as surveys or questionnaires, and interviews employing predetermined questions (Crotty, 1998, p6). Literature on qualitative research within the discipline of product design can be found in studies on usability and user centred design (St Pierre, 2002). There was little information from product design studies discussing issues relevant to our research, however qualitative research is well represented in cross-cultural studies in the social sciences and these texts were found to be invaluable (Babbie, 2002, Punch, 1999).
Field research such as surveys and interviews had the advantage of presenting the researcher with an encompassing and inclusive viewpoint of the primary issues facing village textile workers. Additionally this approach is ‘appropriate to the study of those attitudes and behaviors best understood within their natural setting’(Babbie, 2002, p281). The value of field research is the role options available to the researchers, such as a purely observational role to one where the researcher acts as a participant. However, the experience of trialling different field research techniques quickly indicated that the subject population required flexible and adaptable systems of data gathering.
Clearly the researcher undertaking the study required ethical guidelines to ensure the probity of the study, however it became apparent that the issue of ethical policy would be problematic in a collaborative context. Although ethics policy differed slightly between the two universities, the researcher was enrolled at the UC and she was therefore governed by their guidelines (UC Committee for Ethics in Human Research). UC policy is based on current thinking in Western countries, it is appropriate in an Australian framework although it was found to be cumbersome to field research in north-eastern Thailand. For example, the villagers were distrustful of any formal documentation; they did not understand why a signature was needed or why it was important. In rural village social organization, seniority is very important and it was frequently difficult to gain survey approval if the village head was not available. Villagers preferred an informal collaborative arrangement free from
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official documentation that they did not really understand despite the researcher’s efforts in translating the policy using a familiar language structure.
Even though the primary researcher was a Thai national who spoke Isan dialect, simple issues such as interview equipment made some village workers apprehensive and often equipment could only be deployed after they became familiar with the researcher. Working collaboratively and presenting in an open and friendly manner eventually delivered the kind of welcome and co-operation Isan people are famous for, although in this situation it was clear that formal approaches to obtaining ethical agreement were not appropriate. This finding led the researcher to adapt her approach to field research in a manner more inline with descriptions of Participatory Action Research (PAR) (Babbie, 2002. p294). In order to gain confidence and trust, and a belief in the value of the study, the distinction between the researcher and the subjects had to diminish. Participant action research allowed the researcher to act as a resource, and therefore, she was able to meet the needs of the villagers in a manner consistent with UBU and Thai Government objectives.
The eventual interviewing technique was an informal dialogue between the researcher and villagers and did not follow any predetermined question list or follow any particular order. Interviews were discussions and the themes underpinning the discussion were based on the researchers’ familiarity with questions that would elicit information beneficial to the study objectives. Babbie (2002, p298) describes this informal approach as qualitative field interviewing and it proved to be suitable to the field surveys encountered in this study. Adapting field research to the prevailing operational conditions proved to be a rewarding exercise that provided rich data on the villagers and their working conditions. The data enabled insights into social and environmental concerns that may not have surfaced from a more formal research approach. Importantly this approach is sensitive and inclusive and is certainly deployable to other cross-cultural design research.
Analysis of Field Research
Current interview theory suggests that the analysis of qualitative information, in this case the documentation of the villagers’ verbal responses to the field interviews, follows an iterative process. The initial task is a review of research goals in order to organize the data and focus the analysis. Similar statements, opinions and comments from the interviews are then categorized and the categories labelled in order to identify themes and patterns in the data, especially associations and relationships in the emerging themes and patterns (McNamara, 2000). The primary themes are discussed below.
I. Population
Thirty village textile workers from ten Isan villages were interviewed over a period of six months. Nearly ninety percent of the village textile production workers interviewed in this survey were women, and nearly fifty percent were above the age of fifty-one. Male village textile workers that were interviewed represented thirteen percent of the total population and were aged between forty-five and fort-seven years. Using gerontology classifications, the age of these women is either old (thirty percent between the ages of fifty-one and sixty-nine) or very old (seventeen percent were seventy years old or older). Only ten percent of the population was under forty years and no textile workers were identified who were under the age of thirty. The largest group not represented in the data is young people, especially from mid-teenage years to thirty plus years. Male textile workers across all age classifications are also underrepresented in the population. Textile production was identified as the main occupation of most of the subjects and more than half of subjects nominate textile production as their sole occupation. Clearly, the skill and knowledge required for village textile production resides with an aging female population and unless this situation is addressed it will lead to a significant decline in critical skills and knowledge.
II. Textile Production and Tradition in Isan
The main activity in an Isan village is rice farming and the occupation of the villagers can be described as general agricultural labourers. Textile production is viewed as a good additional occupation, especially as the villagers already have weaving skills handed down from past generations. Previously villagers produced textiles for the benefit of their own living and they did not sell any of their excess product. Workers are aware of their history, they know the story of their villages and are aware of the international recognition for Isan silk textiles; they are especially proud of mud-mee (tie-dyed) silk and the profile mud-mee has with international textile aficionados. More recently villagers have sold leftover cloth in local markets, realising they could make money from weaving especially if they were organised into weaving groups.
During events in the Buddhist calendar, villagers band together in an extended family-village system in order to help each other. They proudly dress in traditional costume when celebrating religious rites such as the water festival or village events such as weddings. Throughout the village interviews many older women were observed wearing traditional clothing while most of the younger generation was observed wearing more westernised clothing. One subject described how in the past villagers grew mulberry trees and farmed silkworms and each household wove silk for their clothes, producing special costumes for formal occasion and ceremonies. Traditionally, villagers believed in the importance of a woman’s skill as a weaver and her social position was enhanced as was her perceived value as a wife and a mother. Nobody was forced to learn how to weave, but girls of around ten years were normally eager to learn. This process of learning was called ‘abb-kuen-kee’ or ‘sneaking a ride’ (to use) the loom. This attitude is quite different from the prevailing view of village women which leans towards social status being associated with educational achievement.
III. Knowledge and Skill Acquisition
As little as a generation ago it was the tradition to pass the skill and knowledge required to produce textiles from generation to generation. There does not appear to be much interested in textile production amongst the next generation of villagers and speculation exits as to why younger villagers are not represented in the population; however no empirical data exits which can explain this phenomenon. There appears to be a general lack of interest in textile production in terms of financial gain, or perhaps younger villagers do not find the activity interesting or rewarding. Interviews with older villagers suggest that they are more closely connected to a time when textile production was an important resource for both cloth and garments. It is clear that both the financial gain from textile production and the interest to maintain the activity is more important to older village women than to any other section of the community.
IV. Organization
The most prominent characteristic of village textile production is families working in a collaborative manner. Typically the husband will do the dying and the wife will weave the cloth although task allocation is not rigid. The degree of participation in textile production varied amongst individual weavers and between different villages. Some subjects claimed weaving as their main occupation. One subject stated that her main occupation was paddy farming for rice production, however this does not occur all year and its duration depends on the impact the rainy season has on the length of the harvest season. In this situation textile production is normally another form of work for village weavers and represents a secondary occupation for the village women during non-farming periods. Some workers undertake the entire textile process including silk preparation and weaving; other subjects have only recently learned the art of weaving a limited number of pieces.
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Often the various tasks are shared and allocation can depends on an individual’s skill and knowledge. Individuals are trained by more experienced workers and their output is constantly evaluated. Tasks are allocated on an age and experience basis, for example younger and less experienced weaver may undertake less complicated patterns than a more experienced one. The impact of textile competitions is significant because regional governments tend to support successful villages. The textiles created for competitions are usually produced by the more prominent weavers who maintained they have a duty to preserve the traditional patterns for the next generation.
V. Government Support
A majority of the village textile workers operate within a co-operative system typically known as the village ‘weaving occupation group’. This structure is currently funded through the Thai Government scheme One Tambon One Product (OTOP). The OTOP program has successfully introduced a form of co-operative organization into village life which is consistent with village social organization and the Governments objective of broadening the trading basis of villages. Many workers have reacted positively to government initiatives and to the benefits of assistance such as educational programs and the establishment of co-operative facilities. The workers interviewed in the course of this survey often expressed their involvement within the context of the village weaving occupation group and proclaimed their position within the organization.
VI. Colour Dying for Silk Yarn
The traditional method of colour-dying in Isan involves the use of colours obtained from natural materials. Dying skills utilize local plants and insects to produce a range of colours and represents an accumulation of ancient knowledge. Natural dyes have become difficult to find and time consuming to prepare compared to chemical colour dyes that are readily available to the villagers. Some villagers consider natural dye colours too light and complain about the difficulties of preparing a desired colour. Other villagers prefer natural dye colour describing how they have their own beauty especially in traditional patterns, and are more permanent or lasting than chemical dyes. However, village textile workers are purchasing an increasing amount of chemical dyes because they are relatively cheap, more convenient to use and produce brighter colours.
Natural dye materials are difficult to find because of the decrease in forests and the impact of rice farming on the landscape. As the supply diminishes, the knowledge of individual materials and how to obtain different colours is also gradually reduced. Villagers are very concerned about the danger of the chemical dying process. They have to wear protection such as gloves, glasses and masks and they must work very carefully. Some villagers voiced their concerns about using chemical dyes as they are harmful to the workers and their environment; one worker stated ‘we don’t have enough good drainage in the village…we throw away the leftover chemicals into the gardens…and they are toxic to the fruit and vegetables’.
Conclusions
From a global view of design education, product design will inevitably confront the issue of adapting a predominantly western educational model for use in a fundamentally different culture. This was certainly the case for the field research techniques described in this study. Analysis of the survey indicates that textile production is diminishing through the loss of skill, knowledge, traditions and interest. Clearly, it is debatable whether product design can revise interest in traditional handcrafts, for example automated weaving could produce traditional patterns but this would be a destructive process of deskilling. Analysis also highlighted a range of concerns that were outside the objectives of the study such as the changing demographic of the population and the level of remuneration relative to their skill base.
Issues within research parameters include; ways of recording and understanding the intricacies of traditional patterns, the process of
dying silk yarn and generating new products from village textiles by value-adding to the main textile production activity. Typically product design input would be directed towards the design and development of new products. However, identifying, designing and producing new products such as hand-bags, scarves and other forms of clothing apparel is an important and ongoing occupation for village workers. This is also the case in the search for unique patterns to be used to identify a particular village or region. Future research calls for investigating socially appropriate, constructive and beneficial ways of maintaining skill and knowledge in village textile production. Research into dying silk yarn from natural materials would appear more beneficial as the move from natural dying to chemical dying is effecting the traditional character of textiles and threatening the health and safety of village workers and their environment.
REFERENCES
Crotty, M. (1998) The Foundations of Social Research, Sydney: Allen and Unwin.
Babbie, E. (2002). The Basics of Social Research, Belmont: Wadsworth Group.
Punch, K. F. (1999). Introduction to Social Research Quantitative & Qualitative Approaches, Sage Publications, London
Committee for Ethics in Human Research, University of Canberra. Retrieved 20 June 2004 fromwww.canberra.edu.au/research/ethics/human).
McNamara, C. (2000). General Guidelines for Conducting Interviews.Retrieved August 25, 2004, from The Management Assistance Program, St. Paul, Minnesota Website http://www.mapnp.org/library/evaluatn/intrview.htm
Blumer, H. (1969). Symbolic Interactionism Perspective and Methods, Prentice Hall, Englewood Cliffs
Sandes, E. (2002). How applied ethnography can improve your NPD research. Visions Magazine. Issue 2
St Pierre, L. (2002). Research and design collaboration. Design and the Social Sciences: Making Connections. J Frascara (ed) Taylor and Francis.
Taylor, Bontoft et al. (2002). p. 175-187. Using video ethnography to inform and inspire user centred design. Pleasure with Products. W. S. Green (ed) Taylor and Francis.
Mair, L. (1984). Anthropology and Development. MacMillan Education. London
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Appendix 4.2.2.1 Informed consent form
The consent form is a requirement of the University of Canberra Ethics Committee. The issue of the form is discussed in Chapter 4.
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Informed Consent Form
Researcher Anasee PengsaaSchool of Design and ArchitectureUniversity of CanberraPh (02) 6201 5471E-mail: [email protected]
Supervisor Professor Livio Bonollo Ph.DProfessor of Industrial DesignUniversity of CanberraPh (02) 6201 5070
Research topic
“An investigation of Isan textile production in north-eastern Thailand with particular reference to the development of design and manufacturing strategies for textile design and production.”
I have read and understood the information provided. I am not aware of any medical condition that would prevent my participation, and agree to participate in this research.
Participant’s name…………………………………………………
Signature
Date / / 2004
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Appendix 4.2.2.2 Participant information Sheet
The Participant information Sheet is a requirement of the University of Canberra Ethics Committee. The issue of the form is discussed in Chapter 4.
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Participate Information Sheet
Researcher Anasee PengsaaSchool of Design and ArchitectureUniversity of CanberraPh (02) 6201 5471E-mail: [email protected]
Supervisor Professor Livio Bonollo Ph.DProfessor of Industrial DesignUniversity of CanberraPh (02) 6201 5070
Research topic“An investigation of Isan textile production in north-eastern Thailand with particular reference to the development of design and manufacturing strategies for textile design and production.”
ObjectiveThe purpose of this research is to develop the appropriate design and manufacture strategies leading to a textile design and manufacturing model to sustainable textile production for increasing the amount of production, quality and profits of the textile design and production in north-eastern Thailand.
Problem statementThe north-eastern region of Thailand, known in ancient times as the Isan Kingdom, has a long and significant history in textile production. Continuous textile production in this region still utilizes production techniques and processes from the Isan period. Textile still has an important role in modern north-eastern Thai culture contributing to the regions economical development.
However, the textile industry still is relatively undeveloped compared to, for example textile production in the Chiang Mai region (northern Thailand). Improved design and manufacture of Isan textile could play an important role in terms of social equity for female and aged workers. The economic benefits of an improved textile industry include intellectual property from improved process and garment design, increased product options for the tourist industry and general Thai export product.
Internationally, the past five years have witnessed extraordinary growth in all areas of design research. National economies are becoming increasingly dependent upon exported product that has been generated from domestically developed intellectual property. This is especially relevant to the industrial development of Thailand where many traditional industries contribute to the general economy. Textile production in north-eastern Thailand could benefit from structured design and manufacturing strategies that have a consumer product design focus and improved textile production outcomes.
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Research participant’s requirementsThe head of villager and other members of village will be required to undertake an individual interview of approximately 20 minutes duration. The topics of interview are mainly about the design and manufacture of textile products, not about personal questions.
These interviews will be conducted according to village protocols with due regard to privacy and cultural issues. These interview data will be supported by photographic and visual evidence as required.
The researcher may be invited to observe the area that is provided for manufacturing textile products, which maybe the part of the villager’s house. But there are no risks, discomforts or hazards anticipated for anyone participating in this research project.
BenefitsNo financial compensation will arise out of participation in the research.
ConfidentialityThe identity of participants will not be disclosed in either the final thesis or following papers or public presentations arising from this research. Participants will be allocated code numbers or pseudonyms so that they will be able to recognise themselves in the work and other readers can follow particular characters in the narrative transcripts.
The researcher will securely store the raw material collected and records of the research. Access to this material and records will be only made available to supervisors and examiners of the research, or other researchers of similar fields, subject to confidentiality undertakings that will protect the identity of the research participants.
As required, all draft material, preliminary transcripts, duplicate records of interview and surveys will be disposed of in a manner that protects the identity of the research participants.
AccuracyResearch participants will be able to read material they have contributed prior to publication. Editing of the subject’s personal record will be permitted at the draft stage and a signed release will be required from each participant prior to the publication of the thesis.
SafeguardsParticipation is voluntary and participants may withdraw at any time without penalty, or avoid answering any question they do not wish to answer. Any enquiries relating to this research project may be made to the supervisor.
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Appendix 4.2.2.3 Cover Letter to Ethics Committee
The Cover Letter to Ethics Committee is a requirement of the University of Canberra Ethics Committee, discussed in Chapter 4.
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School of Design and ArchitectureUniversity of CanberraPh (02) 6201 5471
5 October 2004
Dear Alison Langley,
Thank you for your letter of the 16th of September 2004. I am grateful for the advice received for the Committee for Ethics in Human Research.
Accordingly, I have to develop an Invitation to Participate Sheet, which will be signed by the head of school to explain what my project is about.
I have also attached a Thai translation (by my hand-written) of the document because 90% of Thai villagers do not speak English.
I have also attached a simpler of Participant Information Sheet and a separate Informed Consent Form as you have requested along with the Thai translation of these forms for the reason mentioned above.
The Thai version of these forms will be type in Thailand when I have access to the Thai keyboard.
Kind regards,
Anasee Pengsaa
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Appendix 4.2.2.4 Invitation to Participate
The Invitation to Participate letter is a requirement of the University of Canberra Ethics Committee, discussed in Chapter 4
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Invitation to Participate Sheet
Dear the head of village, name…………………………………………………….
Re: Permission to conduct research
I’m writing to introduce Miss Anasee Pengsaa who is currently a master candidate supervised by Professor Livio Bonollo Ph.D, in the School of Design and Architecture at the University of Canberra. Anasee also graduated a bachelor of Architecture from Khon Kaen University in the Isan region of Thailand.
The title of her research is “an investigation of Isan textile production in north-eastern Thailand with particular reference to the development of design and manufacturing strategies for textile design and production” with the following aims:
1. To survey and analyse Isan textile design and production2. To study international “bench-mark” for Small to Medium Enterprises [SME]3. To develop design and manufacture strategies for SME engaged in textile
design and production
To assist her with the research project, Anasee would like to arrange for at least a half-day visit to your village and an opportunity to interview the villagers that do textile design and production in your village.
This research is to be conducted in accordance with the University of Canberra Ethics Committee guidelines that provide confidentiality and privacy to the research participants. Please indicate if your village also has specific Ethics guidelines that need to be observed.
Anasee anticipates visiting your village during December 2004 to meet with you and your village members to obtain data for her research project. Please advise if this is possible during this time frame or advise when it would suit better.
I would be grateful if you could reply to this letter no later than Friday, the 26th of November 2004 so that arrangements can be finalised in a timely manner. If you have any questions about this research project please contact Anasee Pengsaa directly, [email protected], or ring her on (02) 6201 5471
Should you agree to allow Anasee to visit and conduct his research survey please sign the attached consent form. Consent from the other participants will be obtained separately when required.
Thanking you in anticipation,
Professor Craig Bremner Ph.DHead of School of Design and ArchitectureDivision of Health, Design and ScienceUniversity of CanberraPh (02) 6201 5901
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Appendix 4.2.4.1 Listing of Ten Villages
A sample listing of 10 villages selected for the village interviews undertaken in Survey 1
No. Type of textiles House No. Village’s name Tambon Ampoer Jangwat[District] [Sub-province] [Province]
1 Mad-Mee Silk 11 Nongkongkaew Chonnabot Chonnabot Khon Kaen
2. Mad-Mee Silk 2 Huafai Po-dang Chonnabot Khon Kaen
3. Kabb-Bua Silk 3 Ladsomdee Kussakorn Trakan-puedpol Ubon Rajathanee
4. Khid Cotton 1 Na-ka Na-ka Muang Udorn Thanee
5. Local Silk 2 Mai Muang-pan Bann-pue Udorn Thanee
6. Thai Silk 1 Ta-rua Na-waa Na-waa Nakorn Panom
7. Thai Cotton 1 Noan-jan Noan-jan Bua-lai Nakorn Rajasima
8. Thai Silk 4 Noan-samran Sam-muang See-da Nakorn Rajasima
9. Local Cotton 1 Nong-bua Nong-bua Ta-toom Su Rin
10. Khid Cotton 1 Na-hee Kai-bok-wann Muang Nong Khai
[As translate from the Thai source : www.thaitambon.com/OTOP]
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Appendix 4.2.4.2 List of Subjects Demographic Data
This appendix lists the demographic data for the subjects interviewed in Survey 1.
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1 Demographic Data. Age and gender
1. Ban Pa-aw 2 female Names- 60 years-old female Subject 14- 62 years-old female Subject 15
2. Ban Lao-suea-goke 6 female- 65 years-old female Subject 8- 70 years-old female Subject 9- 75 years-old female Subject 10- 43 years-old female Subject 11- 45 years-old female Subject 12- 75 years-old female Subject 13
3. Ban Chonnabot 2 female 2 male- 47 years-old female Subject 1- 47 years-old male Subject 2- 45 years-old female Subject 3- 46 years-old male Subject 4
4. Ban Pone 5 female- 50 years-old female Subject 17- 46 years-old female Subject 18- 38 years-old female Subject 19- 32 years-old female Subject 20- 70 years-old female Subject 21
5. Ban Wai-luem 1 female- 72 years-old female Subject 31
6. Ban Koot-suay 3 female- 43 years-old female Subject 5- 42 years-old female Subject 6- 68 years-old female Subject 7
7. Ban Sam-ko 2 female- 62 years-old female Subject 22- 65 years-old female Subject 23
8. Ban Ta Sa-wang 5 female 2 maleVillage Group
- 58 years-old female Subject 30Chan So-ma Group
- 45 years-old male Subject 24- 46 years-old female Subject 25- 61 years-old female Subject 26- 55 years-old female Subject 27
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- 48 years-old male Subject 28- 32 years-old female Subject 29
9. Ban Na-k – no data, did not see anyone (during the New Year and harvest season)
10. Ban Pak-thong-chai – no data (during the New Year and harvest season)
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Appendix 4.2.5.1 Interview Questions
This appendix lists the topics for villages open-ended interviews and a list of typical questions used in the village interviews described in Chapter 4.
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Title: An investigation of Isan textile production in north-eastern Thailand with particular reference to the development of design and manufacturing strategies for textile production
Topic for villages open-ended interviews
1. Textile Production2. Textile Quality3. Type of textile use4. Use of pattern & how they make the pattern5. Texture pattern historical & concept6. Material & Machinery7. Marketing8. Problems & Needs
A list of typical questions
1. Who is a textile designer or maker?2. How did they learn about making the product?3. How did they learn about design or using the pattern?4. How to make the product/use the weaving machine?5. How long does it take for making 1 textile product?6. How many % of people do in 1 village, % of total product in 1 village?7. What are different methods of making different patterns?8. What kind of textile/pattern use for different type of purposes?9. What is the concept or historical background of each pattern?10. How do they sale their products?
a. In the village?b. In the local market?c. Middle-person comes to pick up?d. OTOP – Thai government helping?
11. What is the price? Is it appropriate price or want better price?12. What do they think about their own product, happy/unhappy?13. What are the problems they have found so far?14. What do they like to see, need or wish?
a. New machinery?b. Bigger area?c. Better supply?d. More profitable?e. Increase production?f. Improve textile quality?
15. If we have the better weaving machine in the future, would they like to use, or still prefer using the old machine/hand-made?
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Appendix 4.3.1 Experimental Plan
This appendix describes the experimental plan for Survey 2 Part 1 undertaken in 2006 in Ban Pa Aw, Ubon
Experiment Plan 27/11/2006
Experiment Title: Experiment Title: Field experimental program to compare 4
methods of adapting of natural materials to produce colour-dyes for silk dying
undertaken in Pa-aw village in North-eastern Thailand.
Anasee Pengsaa PhD candidate in Environmental Design
School of Design and Architecture
Division of Health, Design and Science
University of Canberra
PhD Thesis Title
An investigation of Isan textiles in North-eastern Thailand with particular reference to
design and manufacturing strategies
Supervisors Panel Prof. Livio Bonollo
Emeritus Professor, University of Canberra
Dr. Don Carson
Head of Industrial Design, University of Canberra
External Supervisors Panel Prof. Viroj Srisuro
Dean of the Faculty of Applied Art and Design,
Ubon Rajathanee University (UBU)
Dr.Janpen Intaraprasert
Dean of Faculty of Science, UBU
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Background and reasons for the experiment
This experiment plan has emerged from research over the past year in the course of
PhD candidate in Environmental Design, UC, commenced in July 2005. A case-study
of Ban Pa-aw, a village selected from Ubon Rajathanee in Isan region of Thailand had
been completed by the end of 2005. Many problems have found on the over-all case
study and have proven to be significant to Isan textile design and production, for
example;
- Lack of textile workers, decrease interests on weaving occupation
- The working place, working system, marketing, new techniques, new design and
packaging need to be developed.
- This village used to be famous on natural silk colour-dye, but now they tend to do
more chemical dye, which can cause more hazards to the villagers and village
environment than go on the natural ways.
However, the most significant point that has been found from the case-study of Ban
Pa-aw has concern about the silk colour-dye processes. The research findings so far
has found some problems with modern techniques such as chemical dyes for new
clothe colours that are increasingly dangerous manufacturing techniques. The former
research has also developed some questions and need to do this experiment to find
some solutions. These are the problems found;
- Why do the villagers prefer chemical colour-dye over natural colour-dye?
o More convenience, takes less time and efforts?o Natural-dyeing processes are too hard and complex o Chemical colours are more various and brighter (popular among the
city ladies –source from the weaver of Ban Pa-aw, Ubon Rajathanee)
- How much do they know about the dangerous of chemical?
o To life: their eyes, nose, and skino To village: eating plants, animalo To environment: waste water, bad soil, bad air pollutiono It might be dangerous to the product (clothes) if we wear them
(No prove yet – but if we get the prove that’s great, as women now concerns more about health)
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- Why some sources cannot dye all year long (every season)?
- Do they have enough sources (plants) in the village?
- What about other places that have no sources?
- Can they do anything on and off the harvest season?
- How can we preserve the traditional natural colour-des techniques if it is not popular
in the village at the moment?
Isan traditional techniques for textile production, for example traditional equipment,
material use, old patterns, and natural dye colours are going to be lost from Isan
textile production because old processes are too complex and slow, especially when
compared to new textile production in industry. That is why this experiment could be
one of the solutions that help some part of culture and environment preservation.
*Attach: the danger of chemical colour-dyed for health and environment from papers
Benefits from the experiment
1. The available material/source of natural colour-dye can be found all year long(Source: have to see if Ban Pa-aw has any plant all year long or some plants for some seasons only)- The result also help the villager ass more value of their product, selling natural
colour-dye in package, or co-operate with the freeze dryer making company.
o Lower costs of material –get the plants for free (if they grow)
- Considering the areas that could help the villagero More marketso New weaving placeo New design
Pattern Colour
Note: The villagers could preserve, modify, or even create new techniques based on the regional textile production methods that are appropriate for current village production.
Aims and Objectives
The primary objectives of the experiment:
• To trial and evaluate the new techniques for village textile manufacture that help to
restore the regional character of natural dye colour and traditional silk weaving.
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• To compare 4 methods of natural-colour dyes on silk yarn from the plant at Pa-aw
village, Ubon Rajathanee, North-eastern Thailand.
1. Fresh leaf dyes
2. Sun dry + dyes
3. Microwave + dyes
4. Freeze Dryer machine + dyes
• To encourage the village textile workers to see the better points of natural methods
(Women constitute the main textile workers, especially in terms of income potential
and exposure to toxic chemicals - from my upgrade proposal)
• To decrease the hazards of chemical for the village and world environment
Scope of the experiment
1. When: Duration of the experiment is 1-2 months (December 2006 – January 2007)
Dr.Janpen suggest: The villager is non-controllable cause; the solutions My experiments have to be adjustable Simple experiment for them to do the trial in 2006 Show them the diagram to explain experiment processes
2. Where: The experiment will be occurred at 2 places for different purposes
2.1 At the village: Ban Pa-aw, Pa-aw, Tambon Pa-aw, Ampoer Muang, Ubon
Rajathanee, Thailand
- Selection of colour (plants)
- Organise the village worker(s)
- Dying processes
- Doing survey papers
- Collecting data (pictures, video, words)
2.2 At the university
- Prepare material and equipment before dying process, including work
with the microwave (+silica gel) and freeze drying machine
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- Putting together and analysing all data from the experiment
3. Who: One or two village textile workers (old ladies) will be hired to help me with
the experimental program, mostly on the dying process. I (probably with a helper
from UBU chemist that Dr. Janpen might find for me) will do a whole experiment
preparation and collecting results from the experiments and evaluate conclusion with
recommendation for the future work.
Picture: Dr. Janpen + Dr. Don Carson
↓
(UBU chemist)
↓
ME
↓
Village workers
4. How: The experimental program framework
4.1 Compare 4 experiments of natural colour-dyes in the same kind of plant
but different methods of preparation before dying
4.2 Select 1 plant from Ban Pa-aw, prepare 12 sets in the same amount (4
methods * 3 experiment times. Note: Dr. Janpen recommend 3 times is appropriate)
4.3 Detailed of these 4 methods;
A. Fresh leaf dying (in Thai called: SOD)
B. Dry leaf in the sun then dye (OB-TAK-DAD)
C. Using microwave + silica gel; similar to the dry-flower then dye (OB-HANG)
D. Freeze Dryer machine – getting the powder then dye (FREEZE-DRYER)
Note: Each method details procedure will be described on my experimental diary
Experiment consideration- After those types of dying process, it is my duty to compare these results
o Duration of dying process
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o Quantity/Amount of material (at first; give equally on every methods then add more if unsuccessful, like could not retrieve the colour )
o Quality of colour that come out To be coloured To be durable
o Complex of the method (hard-easy / take time?)o Expenditureo etc
Experiment Preparation
- Find more information about the plants at Ban pa-aw
- What kind of plants they have within the village?
- What are they? (names, pictures)
- What season they grow maximum/bloom?
- What season they cannot grow?
- What are plants that grow all year long?
- Collect the natural dye sources; such as leaf, bark, skin, fruits, etc.
- Divide each kind of source in 4 group, same amount, same preparation methods,
same conditions
- Observe + write down the amount using on each sources, as they are different (fresh
plant is heaviest, dry plant is medium, dust plant id slightest) then compare if we put
more amount; double, triple on some of each method
- Dye experiment in the same time (or at least same day; different place is ok)
- Do 1-2 kinds of sources to start, then do other 10 kinds altogether in this one month
duration (end-November – end-December)
- Then collect everything (written data + pictures) and analysis later
Experiment details
- The Heat; each plants have different heating, each methods also have different
heating (Fresh-only when boiling, Dry-heat from the sun + boiling, Microwave-heat
from microwave, and Freeze Dryer-in very low temperature because it is only the
suction water from the plant to get the powder)
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- Compare if the result is not very different, that means each methods and be kept in
the same environment and the colour would not be much different
- Compare the duration of keeping with the quality of colour, if they are still the same
that means it is possibly to sell in the package to the market
- We have to control the experiment not to go deep on science/chemical
- Talk to the villager how much they charge for helping my experiment; only colour
dying 4 methods with 10 kind of plants in one month (or more)
- If have a chance or time left; hire the villager to do more weaving (just plain pattern,
take 1-2 days) to compare the finishing products in these 4 methods
- Dying colour by using the fresh material from the source which are plants mostly.
(such as tree bark and leaf) – It is the traditional way of the village natural colour-dye.
So this method I can hire the villager to do easily.
Additional experiment details
- Considering about collecting the material such as tree bark and leaf from Ban Pa-aw,
any type I want for study, and dry them on the sun then hire the villager to do the
dying. Or I can hire them to do everything since the beginning, but I should observe
and collecting those data all the time.
- The Freeze Dryer method, she introduced to me. It will help to take the water from
plant by vacuum; similar to the coffee maker/grinder. She will help me with this new
technique by doing everything in the chemist lab, UBU.
- Another choice; to set few types of material/sources, and then just give the villager
only colour-dying to do. The rest of that I will do everything my own, or with
Dr.Janpen
Appendix 5.3.1.3 Method of Freeze Drying Machine
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Resources
1. Design research methodologies and related product design knowledge from
the Design Research and Development Group, School of Design and
Architecture, University of Canberra (UC)
2. The Faculty of Applied Art and Design, Ubon Rajathanee University (UBU)
will support the North-eastern Thailand research survey component of the
study, with collaboration from
- Dr.Janpen Intaraprasert, Dean of Faculty of Science
- Prof.Dr.Prakob Wirojanagud, the President of UBU
- Asso.Prof.Viroj Srisuro, Dean of the Faculty of Applied Art and Design
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Appendix 4.3.1.1 Linking Village Textile Workers in north-eastern Thailand, Laos and Vietnam by Adapting Field Research Methods in Product Design
This paper was presented in Bangkok at the 10th International Conference on Thai Studies. The paper details the process of adapting western research methods to the circumstances encountered in village field survey research in NE Thailand and Lao. The paper also presented the results of Survey 2 Parts 1 and 2.
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Linking Village Textile Workers in north-eastern Thailand, Laos and Vietnam by Adapting Field Research Methods in Product Design
Ms Anasee PengsaaSchool of Design and Architecture, University of Canberra, ACT, 2601 [email protected]
Dr Don CarsonSchool of Design and Architecture, University of Canberra, ACT, 2601 [email protected]
Dr Kanya JungvimutipanFaculty of Applied Art and Design, University of Ubon Rajathanee, Warinchamrab District,Ubon Ratchathani 34190, [email protected]
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Linking Village Textile Workers in north-eastern Thailand, Laos and Vietnam by Adapting Field Research Methods in Product Design
Context and BackgroundEducational collaboration between the Department of Industrial Design (UC) and Faculty of Applied Art and Design (UBU) has led to the introduction of a graduate program in product design. UBU is situated in the north-east or Isan region of Thailand known for the quality of hand crafted products and especially textiles woven from cotton and silk. Although the region’s textiles have a rich and extensive history, the skill and knowledge required in their production is under threat. This presented UBU the challenge of developing a product design education model responsive to the region and rural village production. Course planners believed that the commercialization of village products could be enhanced deploying product design processes. Subsequent course design, founded on appropriate Western design education methods and practice, has enabled graduates to actively contribute to the strengths of village peoples’ craft design and production methods. (Carson, Bonollo, Wirojanagud, 2007). Course planners evaluated the consequences of imposing a western educational model onto a fundamentally different culture. Despite the best of intentions, insensitive planning can be counterproductive,see for example Amin’s (1990) discussion of the affects of western economic aid programs in Africa in the 1970s. This led to the view that village culture, or an understanding of the prevailing working environment in the village, should guide the development of the educational model wherever possible.
Tai-Laos and Textile ProductionThe transnational nature of the study emerged as a result of the research subjects, the Tai-Laospeople who are a prominent ethnic group in the north-east. They migrated into Thailand from Lao and Tai-Laos in both countries have very similar cultures and customs that is observable in their approach to weaving and pattern construction in textile production. Although the Tai-Laos population is Vietnam is smaller their customs and language are similar to those found in Thailand and Lao. Over time the Tai-Laos have established their own community, culture and lifestyle including the production of high quality artefacts that represent the uniqueness of these people. Textile production emerged as a symbolic craft and is universally recognised as a significant and elegant product from the region. Currently, weavers in the north-eastern region of Thailand confront difficult issues affecting their crafts and to a degree their survival for example, loss of income, diminishing knowledge of weaving, poor quality in textile design and production, and limited marketing opportunity. Although the Thai government has launched a national program for village product development, not all of the village groups in this study had succeeded in improving their products; this lack of progress can directly impact on their quality of life.
Research ApproachThe planning objective was to assess whether product design processes can affect change at a village level in ways that improve village life by being socially appropriate, constructive and beneficial to the textile workers. Village research relies on the opinions of the workers in order to identify and understand the current state of village textile production. In response the course planners adapted western survey theory to produce survey techniques that were acceptable to
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workers. Understanding the opinions of village workers points towards a constructionist epistemology, this in turn calls for qualitative research methods such as surveys or questionnaires, and interviews employing predetermined questions (Crotty, 1998). There was limited information relevant to our research in the product design literature apart from qualitative research used in studies on usability and user-centred design (St Pierre, 2002). However, invaluable qualitative research literature underpins cross-cultural studies in the social sciences and these texts were found to be invaluable (Babbie, 2002).
Field research such as surveys and interviews had the advantage of presenting the researcher with an encompassing and inclusive viewpoint of the primary issues facing village textile workers. Babbie (2002) suggests field surveys and interviews as a method of understanding ‘attitudes and behaviors best understood within their natural setting’ where the researcher’s role is observational and where possible they act as a participant. Researchers eventually adopted an approach inline with descriptions of Participatory Action Research (PAR) which allowed them to gain the confidence and trust of the villagers by encouraging a belief in the value of the study. This resulted in a field survey method of interviews that eventually became an informal dialogue between the researcher and villagers. The interviews provided rich data on the villagers and their working conditions even though the researcher did not follow formal interview procedures such as a predetermined question list. The following case studies demonstrate how an analysis of the concerns of textile workers provided clear directions for future product design and development research.
Case Study 1An analysis of interviews indicates that textile production was based on individual families working in a collaborative manner; often as a secondary occupation for village women during non-farming periods. Village textile production is supported by the Thai Government scheme One Tambon One Product (OTOP) which has introduced a form of co-operative organization that is consistent with existing social organization, and effectively broadens the village’s economic viability. Villagers viewed textile production as a valuable occupation, especially older village women who are connected to a time when these traditions were an important resource of cloth and garments, and who spoke of a determination to conserve village traditions including the enhanced social position of a skilled female weaver in terms of her value as a wife and a mother. Most villagers were aware of their history and the international recognition for their silk textiles. The majority of textile workers were found to be aging females who continue to preserve this important tradition and, significantly, their reducing numbers could lead to a significant decline in critical skills and knowledge (Pengsaa, Carson, Bonollo, 2007).
The issue of natural dyes emerged as a prominent concern as villagers described how natural materials had become difficult to find due to the impact of rice farming on the landscape. They were time consuming to prepare compared to chemical colour dyes, and importantly, a majority of villagers considered chemical dyes dangerous. Therefore research into dying silk yarn from natural materials appeared socially beneficial as the move from natural dyes to chemical dyeswas effecting the traditional character of textiles and threatening the health and safety of village workers and their environment. Following the analysis of the interviews, an experimental program examined three methods of preserving natural materials that were stable, storable and therefore transportable. The preserved natural materials were used to dye silk yarn and the results were evaluated by thirty village weavers. The preservation methods that produced a
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colour similar to the original colour obtained from fresh natural material were clearly preferred by the villagers indicating the value weavers place on traditional colours. This finding is consistent with the interview data, that is, traditional textile production techniques are important to workers and villagers alike.
Case Study 2Case Study 2 deployed PAR field survey techniques in order to understand textile production and the issues facing Tai-Laos weavers in Thailand, and to some extent in Laos and Vietnam. This resulted in an evaluation of production techniques that conserve traditional Tai-Lao skills and processes. The researcher then applied product design and development processes to address themajor issues emanating from the village interview data. Two village weavers in different provinces participated in the experimental research phase, the first weaver was a tie dye weaving specialist and the second weaver provided the supplementary yarn weaving; both weavers used natural dye process derived from their Tai-Laos ancestor. The main issues facing weavers were a loss of confidence in their design and production techniques, reduced interest by younger villagers, personal economic concerns and the increased use of chemical dyes and synthetic yarn. Villagers understood the enormous benefit to the community of traditional processes as they were environmentally friendly and underpinned economic self-reliance.
In Case 2, the researcher examined the possibility of restoring traditional production techniques by applying contemporary design processes such as fashion design as a means of increasing market appeal. Marketing information from the Department of Industry Promotion identified the potential for a larger market niche that could potentially respond to village textile production. This resulted in the introduction of a range of new contemporary textile designs for a younger and more fashion conscious market niche. Extensive evaluation of the level of acceptance of the new garments by young fashion conscious men and women was undertaken. The evaluation suggested that design processes such as deploying fashion design and marketing did appeal to a wider range of potential consumers. Importantly, evaluation also reveals that traditional hand weaving production is relevant and responsive to contemporary design. There is strong marketing potential, including export opportunity for Tai-Laos textiles from the north-eastern region of Thailand and Laos. However, limitations to commercial activity resides in textile quality and design which requires a coordinated approach from relevant Government bodies, the fashion industry sector and the villager textile workers.
ConclusionAlthough most of the research described above occurred in north-eastern Thailand, analysis indicates the potential to restore traditional knowledge and skill through greater co-operation and increased investigation into traditional textile production techniques. In this context product design and development processes have a role in revitalizing village textile production. The study successfully deployed PAR field survey techniques to gain a greater understanding of village textile workers, their practices and their concerns. It is apparent that villages place great importance on tradition in the production of hand-woven textiles. However, they face uncertainties trying to maintain traditional practices which in turn affect village economic viability, social order and environmental safety. Product design processes were deployed to produce natural dyes that are storable and transportable and could become a tradable commodity for those villages endowed with abundant natural material. Importantly, the study indicates that traditional production processes are relevant to contemporary design processes such as fashion
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design. Garments designed for the study had an extensive market appeal as a result of the unique qualities derived from the weaver’s ancient knowledge and skills.
ReferencesCarson, D., Bonollo, E., Wirojanagud, P. (2007) Graduate Design Education in North-East
Thailand - a Case Study. ConnectED 2007 International Conference on Design Education, University of New South Wales; Sydney
Pengsaa, A., Carson, D., Bonollo, E., (2007) Developing Appropriate Field Survey Research Methods for Village Product Development in North-Eastern Thailand. ConnectED 2007 International Conference on Design Education, University of New South Wales; Sydney
Crotty, M. (1998) The Foundations of Social Research, Sydney: Allen and Unwin.Babbie, E. (2002). The Basics of Social Research, Belmont: Wadsworth Group.Punch, K. F. (1999). Introduction to Social Research Quantitative & Qualitative Approaches,
Sage Publications, LondonSt Pierre, L. (2002). Research and design collaboration. Design and the Social Sciences:
Making Connections. J Frascara (ed) Taylor and Francis.Taylor, Bontoft et al. (2002). p. 175-187. Using video ethnography to inform and inspire user
centred design. Pleasure with Products. W. S. Green (ed) Taylor and Francis.Mair, L. (1984). Anthropology and Development. MacMillan Education. London
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Appendix 4.3.1.2 Work Study Ban Pa-aw (2005)
This appendix is transcribed from diary notes taken in a study of how villagers in Ban Pa Aw produce silk textiles. The notes are raw data and have not been modified or edited in any way.
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Diary 14/10/05
Ban Pa-aw (Vilai’s house-VDO)
Place: In the village
- That day we drove to see inside through the village, which is a bit further from the shop. Our aim was meeting with the old weaver –Mrs. Vilai Tong-luan that used to be the deputy president of the weaving group. Since they have changed the group organization this year, they have cut off her duty to be only weaving at home and sometime at the shop just to show customers.
- On the way finding her house, we took VDO of the circumstance and villager’s lifestyle. There were two types of houses we noticed, which are the old wooden house (no fence) and the new concrete house (with fence). But both of types have two storeys Isan style with opening ground floor and have stairs outside to second floor (some of the concrete houses have stairs inside). The main purpose of opening ground floor of the weaver houses is to set up the working area for putting the loom and other weaving equipment. For some houses that stop doing the weaving, they keep that area to be the storage of farmer, fisher, and others of their equipment.
- At the village still have lots of big trees that cause such a nice weather most of the year. It was so quiet and peaceful at Ban Pa-aw, which is only 20 minutes form the city but the environment of those places are totally different.
Weaver: Mrs. Vilai Tong-luan
- When we reach her house, she was relaxing lay down near by her loom. She greets us with the warm feeling Isan oldies style. Her house is a new concrete double-storeys house. She showed us where she put all the weaving equipments, very rare to find such the old wooden equipments like this.
- Her job for today is to prepare the yellow silk yarns for weaving. These yarns have already dyed with natural colour from the Ka-noon tree bark. She has to set the yarns neatly for making require patterns for weaving tomorrow. These processes called ‘Keb-lai’, ‘Sueb-hooke’, and ‘Kon-hooke’ (Isan language).
- She showed us the red and black textile ‘Pha-Tew’ (Sin-tew in Isan language), one kind of traditional Isan textile that very rare to find at the moment. No one weaving this kind anymore, including her – was like the last one of the village that did. (But this textile is very beautiful)
- She told us about the new organization of Ban Pa-aw silk weaving group, “They have changed the administration. They said I’m old, just have a rest and weaving at home. Only come if lots of visitors want to see me with traditional weaving show at the weaving group. But those administrators mostly do not know how to weave the silk, only old ladies like us know.”
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- “If not me and other old ladies, I don’t think anyone will show the weaving process at the weaving group centre”, she said. There are about 4-5 looms to weave at their own houses, then send the finished product to the group later.
- At the moment, they are about to do the silk weaving that has been ordered from British customers. Vilai will give the finished product to the weaving group after they are done the weaving, then the new president of the group will give her money.
- After the current work finish, Vilai is planning to weave Mud-mee silk in Kab-bua (lotus) pattern. She usually tie-dyeing, colour-dying and weaving all by herself, which will take long time. So she sometime hire a person to do tie-dyed when it comes to the complex pattern. “In the very hard pattern, if I do both tie-dyed and weaving, it will never finished”, she said.
- She also showed us her finished chemical tie-dyed colour Mud-mee silk yarns. She had made long time ago but still hasn’t had a time to weave. There are in traditional patterns with multi-colours (*show on Video).
- Normally Vilai has to buy the silk yarns from the group office at cheap price (50 baht per 1 kg.), depends on how long of the ‘Fuem’ (in meters) calculated for a whole textile at that time. After the product finished, she will sell it back to the group and receive cash straight away.
- She said about the advantages of weaving at home, “Weaving at each own houses is good that no wasting time for travelling, like when I finish some households at home then I can start weaving right away. At lunch time I don’t have to walk back home to make some lunch and go back there again”.
- But there are some of disadvantage points for the customers. “The customers could not see when they expect to see us weaving at the group office in the front of the village. They even asked why there is no one weaving here, and how did we get all these products. The new organization had to explain how we work and take them to see at each house, which is more difficult to get through all of us and see how we weave”, she said.
- Vilai is still one of the group committee. The new organization group told her that they have studied how to manage cash and stuffs, so they could be working on the group’s office and shop organization better. But they do not know how to weave like her, so they will let her take care of the weaving part.
- Vilai has very concerns about the next generation. She scared of no one will continue weaving after finish of this generation. She said, “I tried to get the students in this village come to learn the weaving with me, but they seems not so interested, like learn and quit. Only some family are lucky that the young daughter or nieces are willing to learn from their mother or grand-mother”.
Diary 25/10/05Ban Pa-aw (At Vilai’s house)
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The natural colour-dyed- They use the tree’s bark and core for dying natural colour. Those trees are found in the village, and never have the time lacking of tree source as did not use much making the chemical colour in the industry, just a little part of the tree and home making. For example: Kan Ka-noon or Jack fruit tree’s core, they picked the one that too old or died from the worm. Their rule is, not to kill any tree just for doing colour-dyed.
- Lists of the tree names for natural colour-dyed found in Ban Pa-awo Ka-noon (core): yellow colouro Hoo-guang (leaf): light-green colouro Pe-ka (bark): green and creamy white colouro Sa-mor (leaf): green (ki-ma) colouro Pra-doo (bark): red colouro Keng (bark): brownish-red colour o Sak (leaf): brown colouro Kra-dao (bark): silver colour
- Vilai told us that she dyed the colour by herself with no helper. Normally she does one colour at a time and sometimes two colours in the same time (with two pots). She wish she could have a helper, so they can do faster and surely more colours at once.
- The processes of doing natural colour-dyed from collecting sources of colour from the tree in the village, to boiling water and dye colours (leave it dry and dye again and again, if want different tones of colour) took about one full-day.
- There were people from the ministry of education in Ubon province came to the village to take video story of her doing natural colour-dyed last year.
Diary 25/10/05Ban Pa-aw (New organization)
Souvenir shop and office:
- It is noticeable in the different of Ban Pa-aw place from last year and this year.- Inside the new organization group office;o Playing traditional Isan songs, still in the friendly environment o The place looks more interesting and not so quiet like last yearo On video shows all new kinds of products on the glass-shelve and a little of old products (that I’ve seen before).o They have both natural and chemical products in the 50-50 portions.o They added the area of sewing and cutting for making more various kinds of product, such as hand-bag and mini bag key rings.o People from the new organization group look younger than the old organization group (they are around 30-40 years-old).o There were more various kinds of textiles and colourful products.
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o Some of he cotton product were weaved at this village and were sent to cut and sew and other town, called Ampoer Detch-Udom. For example; shirts, skirts, and bags.
Comparative of the new and old organization-place:
NEW OLD
- Look bigger in the same office - Too small and less of products selling- More quantity of products - Has it owns identity of Ban Pa-aw- The price is more expensive but ok - The price was cheap (maybe too cheap)- Sell product from other places too - All product are made within the village- More various kinds, not only textile - Pay more attention with the weaver- Add the cutting and sewing area- Not into weaving area (dead) as much as shop- No identity of the village as too various products
Diary 3/11/05Ban Pa-aw (New organization)
Mrs. Tuen-jai Kaew-wong-sa
- The president of Ban pa-aw bag-sewing group- What they updated now:o The local silk weaving groupo The hand-bag sewing groupo The handicraft co-operation groupo The asterisk (ดอกไมจ้นัท์) and coffin(หีบศพ) making groupo The brass(ทองเหลือง) making group (Mu 5)
- The group is now called “The Kab-bua textile weaving ladies group of Ban Pa-aw Mu 3”o The president of the group name is Tassanee Pol-srio This group are including weaving, sewing and selling products.
- There was another old lady we met before (but did not take an interview). Today she came to look after the shop instead if her daughter. Normally she would do weaving at home, but it is harvest season so she has a break time.
- Product: o The products in the shop mostly are made within Ban Pa-aw. The president will buy silk yarns and sell to other committee to weave the silk following what come in customer order.o Normally they do what the regular customers ordered and what are tends on the market, in case the visitors come and want something in trend.o Other products are from the ‘Connection group’ such as; Detch-udom district, Ubon province Others district, Ubon province Am-nat Cha-roen province
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Yaso-torn province
- Design:o The sewing workers that took the sewing lesson before, design the bag and hand-bag style.o The committee, including weaver and seller, design the textile patterns.o The customers will design what pattern and style they want.o Some customer prefer copy the style from magazine
- The group now have 6 sewing workers: 3 workers are working at this place and other 3 workers are working at their own houses.
- Colour-dyed:o Chemical colour-dye Only some of the regular customers prefer chemical colour, as the colours are brighter and various Mostly dye the colour at this village, but also hard to find people to do, as the villagers scared of the chemical toxic Sometime they buy finished colour-dyed silk yarns to weave
o Natural colour-dye Some of customers ask for natural colour-dyed textile only For some customers that do not like it, they said the natural colour is gradually gone faster than chemical one. The processes of both take equally duration; same boiling water process There are more than 10 kinds of tree in this village that could give natural colour
- Problems:o Design: They still need more of the new textiles designo Place: They need the bigger place for office and souvenir shop. Mrs. Tuen-jai said, “Our place is kind of small at the moment. The group tours often visit here but we do not have enough space for them. That would be great if we had a bigger building.”o Packaging: There are too expensive assets for packaging design and making. The government did some for them but those had already used up, still want more support for this.o Equipment: They are still not having enough waving equipment (such as; Fuem) and material (such as; silk yarns). Some of villagers in this village also make the silk yarns, but still not enough to use. They have to make order and buy from ‘Joon Mai Thai’ company in Petch-cha-boon province (very famous place forselling silk yarns).o Marketing: It is still a little un-organized for the group marketing. “Whoever made the product could get cash for whatever they did. But I think that might be better if we organize the product portions, like put some assets and profits to the group budget and pay the weaver in an appropriate salary or something like that, which I still have no idea yet.”, Mrs. Tuen-jai said
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o At the moment they receive some helps from the ‘Ubon community development group (Government)’ and ‘Omm-sin budget group’, but they still need our help on the new textiles design and production.
Harvest seasonSource of information: Ban Pa-aw 13/7/2006
Harvest time - November, December, January(keaw; thai word)Free time - February, March, AprilSpread time - May, June, July(wann; thai word)Free time - August, September, October
- Most of the lady weavers do the weaving during ‘free time’ period.- Free time1 (February, March, April): they are adjusting the land for another round of harvest, or they will grow other plants during this time.- Free time2 (August, September, October): they are waiting for the rice to grow
- The weaver name Mrs. Sida doesn’t do any rice-harvesting, so she is the most possibly villager who can engage my experiment in late-November this year.- Mrs. Vilai (that I have contacted before) might have to do some harvesting. She could help with something, but I have to confirm with her later.
Interview Mrs. Tuenjai at Ban pa-aw(Before starting the first trial) 6/12/2006
The processes of natural colour dye we will be doing on the trial:
- Prepare the container for 2 kg. of water / 1 kg. of raw silk (4 sets equally)- Boil the water on traditional oven for about 15 minutes, or until they are boiled enough. Control the ember not to strong (they do not use electric oven).- Put 100 g. leafs into each container on 4 ovens, stir it every 5 minutes.- Wait for about 15-20 minutes. Then take all containers down to the floor.- Use the thin white clothes to percolate only (green colour) water from the leaf.- *Have a look if the colours did not come out enough, we can repeat the leaf boiling processes again. (It is barely happened, only sometimes)- Boil the colour-dye water with (white) raw-silk for about 30 minutes.- Take all 4 containers down. Use the wooden stick and plastic ring to stir the silk with colours.- Let them cool down a little bit then wash the colours off until water become really clear.- The left colours on silk will stay like that. Dry it indoor for about half day.
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Her overview about natural colour-dye:
- She said, “I used to do chemical colour-dye for many many times in the past. I didn’t feel good about it because every time I did, I feel my throat, eyes, and skin very dry from the chemical colour-dye vapour.”
- I asked what about other villagers, then she said, “Other textile villagers who did lots of chemical colour-dye likes me are now quit, as we all know it was bad for us. But there are still few of Ban Pa-aw villagers out there are doing it. I’m sure they will quit soon when they have had enough (of bad health).”
- She talked about the silk, “Normally we order the raw-silk from somewhere else such as Kamnan Joon place (famous), as we do not have machinery to make a big amount of silk like that factory. They also have good qualities.”
- When I asked about how they drain/release the toxic water from colour-dying processes, she said, “We don’t have very good water draining process here yet. Basically, we just throw the leftover water to the ground (grass, trees). But if we do big amount dying, we will make the hole for store that water.”
- The thing is, if they throw away the waste water from natural process, is still ok with their environment (some ate benefits to the plants), but with chemical process it will not be good anyway, so we have to figure it out this problem.”
- She finally said, “I want Ban Pa-aw textile workers to bring back doing natural colour-dye again, like when we did in the past generations.”
Interview Mrs. Vichean at Ban pa-aw(On the first trial day) 9/12/2006
Her overview about natural colour-dye at Ban Pa-aw:
- Ban Pa-aw has lots of raw material for natural colour-dye, if compare to any other villages nearby.
- Mrs. Vichean wants have a colour-dye try on some plants that don’t have in this area, only in Northern part of Thailand. For example; Kam-foi and Kam-sad (gives red colour).
- The popular material at Ban Pa-aw including; (kan) Ka-noon (yellow colour) and (animal lac) Krang (red colour).
- The popular textile product from Ban Pa-aw called Kab-bua (lotus) Ubon (the city name).
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- The ingredients of natural colour-dye are flexible, depending on the village worker’s individual experience. But they have to be careful to look after the processes, as the colour can turn out ugly instead of pretty if it stays too long.
- She said, “The natural colour-dye textile is going slower than the market demanding. We cannot do (dye the colour) in a rush, as we want the good quality as well”.
- “That’s why we sometime order the chemical colour-dye from the factory, as it is faster way to make product, plus the colours are all equally from machine-made”, she added.
- In the same time, she knows how bad the chemical colour happened to her before. She felt really dry from her face, skin, eyes, especially throat. She had quitted it for few years. She also said, “Even when we wear clothes made from chemical colour, I still think it’s a little harmful on skin, especially when we sweat. They are stronger if in blue and red colours too”.
- From the previous workshop she did attend, “They told us to use protection equipment such as; gloves and face/mouth cover, for both chemical and natural colour dye. This is hygiene for both health and the silk quality”.
- In this village, they follow this suggestion for chemical colour-dye, but sometime not natural colour-dye. They think it is safer for natural, and the waste water from natural colour-dye can be useful for those plants, and also smells good.
- If chemical colour, they need to dig the hole to drain and discard waste water.
Note: Plants for dyes popular at Ban Pa-aw –showing at the glass shelves- Ton Hoo-guang- Ton Yukaliptas- Bai Kee-lek- Bai Sabuluead (green) *select –tell reason (recommend by Pa-Tuenjai, etc.)- Bai Kaew (green)- Kan Ka-noon- Pluerk Ja-bok- Pluerk Ja-lang- Krang
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Appendix 4.3.1.4 Experimental Diary
The following notes have been transcribed from a field diary kept during the field experiments described in Survey 2 Part 1. The data are quick notes taken during the organisation and execution of the field experiments.
The contents are as follows:
1 Experiment plan
2 Interviews
3 Trial 1
4 Experiment 1
5 Experiment 2
6 Experiment 3
7 Results (from trail and three experiments)
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Diary 30/11/2006
Preparing for the experiment with Ban pa-aw
Visit Ban Pa-aw to get some basic information and experiment preparationTasks:
Hire villager – Mrs. Tuenjai Kaew-vongsa for 200baht per day (upon her request) I told her it would be maximum 5 hours, not all day long.
The experiment period is 1-2 months, and 2-3 days a week I will be coming to Ban Pa-aw (will phone them if I cannot make it)
Ban Pa-aw group weaving centre 045-344449Mrs. Tuenjai’s house 045-344288
Discuss the experiment plan with Mrs. TuenjaiMy AimVillage Processes My (adapted) ProcessesDurationEquipmentExtra costs
Plant selection – Sa-boo-luead leaf (*English/science name??)Plants used for dyeing at Ban Pa-awHoo-guang treeYucaliptus treeKi-lek leafSa-boo-luead leaf (green colour)Kaew leaf (green colour)Kan Ka-noonJa-bok tree barkJa-lang tree barkKrung
Equipment Preparation
Order: raw silk yarn 2kg*1400b. =2800b. (Kannan Joon silk)
Mini fuem (Thai weaving equipment) - she said ½ day can weave 1 mini cloth.
Dyeing equipment –borrow the group centre (nearly everything) *4sets(Village traditional) Oven(Aluminium) PotContainer
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Wooden stickWhite clothsEtc.
Buy: equipment for collecting dataDigital camera + batteryVideo camera + tapesNotebook + pen/pencilSticker (to indicate the group, date, etc.)Plastic bags (different sizes)
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Diary 6/12/2006
Preparing for the experiment with Ban pa-aw
10am meet Mrs. Tuenjai at Ban Pa-aw, riding her motorcycle to collect some Sabooluead leafs at her house and neighbour area (5 minutes from the centre).
***English / Scientist name for Sabooluead –from Korat book ??
Divide 100g. leaf into 3 sets, for these methods:Sun-dry (at the village 1-2days until dry enough)Oven 60º (at university 1-2day)Freeze Dry (at university 1 week –receive 100g. powder)*The fresh leaf will be collected on the next 2 days (Trial day)
What I did after came back from the village
Oven 60º Call Dr. Janpen asking how to keep materials properlyPut the bag of leaf in the fridge (normal) for 1 nightThe next day bring it in to the Faculty of ScienceMet my lap assistance (Aw 081-3903299) Dr. Janpen providedMe and her were chopping all the leafs into small piecesShe show how to use the Oven, set and write down the time, take photosShe will turn it off for me when they are ready (I was not allow to touch the equipment as I was not a lap person –Science lap rule for safety issue)We were not sure the duration yet, had to wait and see (but we expected 1 or 2 working hours day)
Freeze Dry (at university 1 week –receive 100g. powder)Put the bag of leaf in the fridge (freezer) for 1 nightThe next day bring it in to the Faculty of ScienceChopping all the leafs into small pieces (even smaller then the previous method –for the grinder)Prepare the clean grinder, water from the lap, plastic bagsPut the small amount (1 handful)of chopped leafs into the grinder, add a cup of waterWorking with the grinder (*this is hard processes, as we have to let it work for 10 seconds then stop for a bit then work again, to prevent the leaf get stuck –putting too much leafs can cause that too)After we get the liquid from that, put small amount in a plastic bag, make it flat shape, and tight with the rubber band
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Then put about 6 bags into the lap freezer for 1-2 days, or until they become hard as iceWhen they are ready in the next couple of days, prepare the freeze dryer machine and working with them (*next step)
What are things Mrs. Tuenjai have to prepare for the trialI gave her money to buy these stuffs;Amber 1 bag -60 baht (for boiling water on dying)Soap: sun-light brand (for raw silk preparing another time)Mordant (alum, salt, copper sulphate)Raw silk 2kg. will be ordered from ‘Kamnan Joon’ place -2800 baht for the whole experimental programSen-poong B-gradeSen-yuen A-grade (more sticky)
Borrow some equipment from the weaving group office;Traditional Oven *4Aluminium Pot *4Container *4Wooden stick *4White cloths *4Washing container WaterScaleWeaving equipment; loom, etc.Etc. (will see on the trial)
Paid Mrs. Tuanjai 200 baht today, spent 1 and a half hour there discussing on the preparation
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Diary 9/12/2006
1st Trial
11.00a.m. Mrs. Tuenjai had introduced me Mrs. Vichean, the dying expert of Ban Pa-aw. (I had to hire her for today, to assist with Mrs. Tuenjai by her requested)Mrs. Tuanjai told me about what she did last night preparing for today;Purify/wash raw-silk (but yellow –see photos) to become white silk.Boiled the raw-silk 30 minutes to take the sticky glue out.Add the soften liquid for clothes to make the silk softener like what we see today (yes, very soft).They called the silk after purify, “Mai-fogg’.On the purify processes, they usually add the alkaline salt, for example; Sunlight soap (popular brand for hand-washing).
I had a chat with Mrs. Vivhean about our material (Saboolaed plant). She said, “The colour will be distilled from leaf more than any other components, such as the stem or fruit (if the have). She also told me that Saboolaed plant has another name called, Yoa tree.Anyway, we will use them all components from Saboolaed plants to get the most colours we could have.
*This time, we can do only 3 methods of getting materials (fresh, sun-dry, oven 60degree). As the material from ‘freeze drying machine’ has not come out yet. We will do the separately trial for this again next week when the material is ready.
11.15 – 11.30 both villagers I hire are preparing the traditional oven with 3-4 pieces of embers on each oven. It took about 30 minutes today until they fire are strong enough to boil the water + materials.Add the torch, wood, dry leafs, and little pieces of embers could help.
While waiting for the strong fire: Set 3 ovens, 3 medium pots, 3 sticks, 3 rings, 3 white cloths, spare containers, and name stickers of each set.Adding 3 bowls of water (from tab) to each aluminium pot. Stick the sticker name to each pot to category each raw material (plants) in my easy code;FreshSun-dryOven-dry(Freeze-dry…next time)
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Preparing each type of material weight equally 100 grams.Boil water from each pot on each oven, until they are at the boiling point.
12.10p.m Put the raw material down on 3 pots that have name stickers following the type of preparing as mentioned before.Use the wooden stick to stir leafs (every 5-10 minutes) in order to getting as much colours as possibleWait for about 30 minutes then take those 3 pots down the concrete floor.
12.40p.m Use the thin white clothes to percolate only colour water from the plants.Discard the left over of leafs (biggest amount), stems and fruits (very small). They smell nice and can be the fertilizer for other plants/trees.*Add 1 and a half spoon of salt to each pot.
12.45pm Put the 1 set of silk yarns (*note: add the word ‘yarn’ to silk on other paragraphs/papers) into each pot. Remarkable sign with sticker on each silk yarn too, using water-proof pen.Use the wooden stick and plastic ring to stir and blend the colours into silk yarns constantly. Mrs. Vichean recommends it is better to use the stainless stick, as the wooden stick could tear or stuck with the yarns.Leave it boil for 30 minutes.
Notes:Mrs. Vichean suggested adding 1 tea-spoon of this mordant that the villagers like to use when they do natural-dye (blue powder, called Joon-na-sri in Thai) –see the photos.*So we did the trial, only put half of the silk to that boiling water with mordant on the last 5 minutes. Another half is still with pure natural colours with no mordants (but salt only).Mrs. Vichean said they will normally soak the silk with mordants for few minutes. She believes it will make the colours bright and attach on the silk last longer.
Then I had lunch with the group of villagers while waiting.
1.15pm Take those silk pots down and wait for them to cool down for few minutes.Using the ring and stick to make the silk dry, get rid off excess water.Using the stick to make colours attach through the silk yarns equally before let it dry. If not doing this, the colours might be darker at the end of silk yarns when dry.Catch and move the silk fast with 2 hands to avoid the shrink of silk yarns before let them dry on the hanging place indoor.
**I took photos when they were drying, can see the different of colours between the upper part (with mordants) and the lower part (original).
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But after dry and wash the excess water off, those 2 colours had mix together. (*next time have to wait till it dry enough before washing)The 1st pot (fresh) was soaked the mordants longer than the 2nd and 3rd
pots. It was about 3 minutes and the rest were about 1 minute, by Mrs. Vichean ( I couldn’t control). *Next time it definitely has to be equally time, or NOT to put mordants at all –will discuss with Dr. Janpen))
2.20 p.m. After leaving those silk yarns dry for about 1 hour (only a trial this time, next time can be longer hours up to half day)Prepare 4 enamel wares with half-filled water.Take the silk yarns (altogether) to wash off the excess colours.Change the enamel ware until the last one (water should become clear).Then dry all 3 sets of silk yarns at the same place (indoor) for the rest of the day.Mrs. Tuenjai will collect these silk and put in separate plastic bags for me later. (They tend to dry it for one day and collect it before night time. They said to avoid the dust and insects).
2.30pm Done the trial colour dye for today. (about 3 hours process)Preparing for next time: first experiment with 4 methodsCollect Sa-boo-lued leaf a lot more than last timeMrs. Tuanjai + Mrs. Vichean drove their motorcycle to the village inside for about half an hour to get these amount of leafs.They said if we want more, we have to go to the rice field, as they do not have much left within the village.It was enough for 3 sets preparation (except fresh).Spec 600 g. each method (last time only 100g.)1 set for sun-dry; 600 g. weigh on scale, put into the big wide container made by wood (see photo), and dry it on the sun for 2 days (morning till evening). Mrs. Tuanjai will manage it.2 set for oven and freeze drying machine; cut into small pieces, weight on scale, take home to do at the Science lap tomorrow.For best result, the fresh leaf we will get it on the experiment day (next week, have to wait for material from the freeze dryer)
3.30pm After discussed about the next experiment and paid them both (200 baht each = 400 baht).Finish for today and drive back to the university.
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Experiment 1 19/12/2006
10 days in between the trial and this experiment 1 - waiting for the material (leaf got smash to powder) from freeze dryer machine at Science, UBU.
The experiment duration is from 1.00pm to 4.00pm.Experiment workers: Mrs. Tuenjai + myselfThe amount of material had changed from 100g. to 600g.
Fully 4 methodsFresh Sun-dryOven-dryFreeze-dry
How long did we keep the raw-materialFresh: 1 week in the fridgeSun-dry: after 2 days sun-dry then keep in the room for 1 weekOven-dry: after 2 days oven-dry then keep in the room for 1 weekFreeze-dry: right after 10 days of the machine processing (just finished yesterday)
How many grams of each material after preparation methodsFresh: 600 gramsSun-dry: reduce from 600 grams to 400grams (after sun-dry)Oven-dry: reduce from 600 grams to 300grams (after oven-dry)Freeze-dry: reduce from 600 grams to 100grams (after oven-dry)
Weather: dry but not hot, and windy – which caused a little trouble for the traditional oven (could not control the temperature like electronic one, it is depend on the wind).
1.15p.m. Mrs. Tuenjai started to light up the traditional oven with 3-4 pieces of embers on each oven. I was taking photos and writing the notes, also put the name stickers into each container (same as the trial, basically).
1.30p.m. prepare 4 containers filling up with 2 bowls of water each container, then take up to each traditional oven that were boiled to the boiling point.
1.35p.m. Put the raw material down on 4 pots that have name stickers following the type of preparing as mentioned before.Use the wooden stick to stir leafs (every 5-10 minutes) in order to getting as much colours as possibleWait for about 30 minutes
1.40p.m. – 2.10p.m. Leave the raw-material boil with the water to get colours.
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In between, preparing the silk yarns to dye, 4 set, 100 grams each setWrite sticker names using water-proof pen and stick on each silk yarn (not directly, stick to the rope that combine a whole set of silk yarns together).After 30 minutes, take each of 4 pots down the concrete floor.
2.10p.m. Use the thin white clothes to percolate only colour water from the plants.Discard the left over of leafs (biggest amount), stems and fruits (very small). They smell nice and can be the fertilizer for other plants/trees.
2.15p.m. Put the 1 set of silk yarns into each pot for 4 pots.Add more pieces of amber to the traditional oven, to make more fire.Use the wooden stick and plastic ring to stir and blend the colours into silk yarns constantly. Leave it boil for 30 minutes again.
Note: Mrs. Vichean recommends it is better to use the stainless stick, as the wooden stick could tear or stuck with the yarns.)This time Mrs. Tueanjai even use her both (bare) hands to mix up theseleafs and colours. She told me it is convenient for her. But she knew that she was not supposed to do that if it was chemical colours.If necessary for using hands on natural colours, she will use the gloves next time.*I took the photos of the containers while boiling (1.fresh, 2.sun-dry, 3.oven-dry, 4.freeze-dry)
2.20p.m. – 2.50p.m. Leave the silk yarns boil with (green) colour water.NO mordant this time (trying pure natural process).*Add 1 and a half spoon of salt to each pot at 2.35p.m. (half time).Mrs. Tuenjai said, “I think 15 minutes is a good time to put the salt in, as the water get most colours at that point, after that it is just staying”.Only blend it with the wooden stick one time after putting the salt. (The first boiling session is more important to blend, just to get most colours from the leaf. But on the second time is ok, just blend it once.)
2.50p.m. Take those silk pots down and wait for them to cool down for few minutes before wash off excess colours.My suggestion: If she is working, should always time and write down, so it will be time equally on each pot.They can even do 10 pots in the same time (if time probably), and it might be better if 2 workers work together (2 people for 10 pots dye).
2.55p.m. Using the ring and stick to make the silk dry, get rid off excess water.Using the stick to make colours attach through the silk yarns equally before let it dry. If not doing this, the colours might be darker at the end of silk yarns when dry.
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Catch and move the silk fast with 2 hands to avoid the shrink of silk yarns before let them dry on the hanging place indoor.
3.05 p.m. Done for natural dying today. I took some photos of silk yarns hanging and drying indoor.
3.10pm Discussed about the next experiment and paid Mrs. Tuenjai 200 baht.Preparing for next time: second experiment with 4 methodsCollect Sa-boo-lued leaf 600 g. each method 1 set for sun-dry; 600 g. weigh on scale, put into the big wide container made by wood (see photo), and dry it on the sun for 2 days (morning till evening). Mrs. Tuanjai will manage it.2 set for oven and freeze drying machine; cut into small pieces, weight on scale, take home to do at the Science lap tomorrow.For best result, the fresh leaf we will get it on the experiment day (next week, have to wait for material from the freeze dryer)Finish for today and drive back to the university (40 minutes).
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Experiment 2
Today we did 3 methodsFresh Sun-dryOven-dry* Except the Freeze-dry method, as the raw-material is not ready yet.
Details of the raw-materialFresh: Mrs. Tuenjai collected them this early morning; 600 gramsSun-dry: after 1 day sun-dry then use it the next morning (today); the material weight reduce from 600 grams to 400gramsOven-dry: after 2 days oven-dry then keep in the room for 1 week;the material weight reduce from 600 grams to 200grams
8.00a.m. Mrs. Tuenjai started to light up 3 traditional ovens with 3-4 pieces of embers on each oven. Then she prepared 3 containers (pots) with 4 bowls of water each container. Last time was 2 bowls of water, but this time is 4 (double) as we are dying 2 sets of yarn; horizontal and vertical on each container.
8.30a.m. I arrived and started taking photos, have a little chat, and write the notes, also put the name stickers into each container.
8.45a.m. Take these 3 containers up to each traditional oven and wait till it is boiled to the boiling point.
8.50a.m. It is boiled, so put those leafs (raw-material) from methods 1, 2, 3 to the container number 1, 2, 3 following the name stickers I’ve stick before.
8.55a.m. Finish putting 3 containers. Start timing for 30 minutes. Leave those leafs on each container boil with the water to get colours.
8.55a.m. – 9.25a.m. Use the wooden stick to stir leafs (every 5-10 minutes) in order to getting as much colours as possibleIn between, preparing the silk yarns to dye, 4 set, 100 grams each setWrite sticker names using water-proof pen and stick on each silk yarn (not directly, stick to the rope that combine a whole set of silk yarns together).
9.25a.m. Leave it for another 5 minutes, as we put a bit too much water at first.
9.30a.m. Take 3 containers down the concrete floor, one at a time.Use the thin white clothes to percolate only colour water from the plants.
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Discard the left over of leafs (biggest amount), stems and fruits (very small). They smell nice and can be the fertilizer for other plants/trees.
9.40a.m. Put the first pot (fresh leaves) back to the oven.Add half spoon of salt and stir it well. NO mordant on this experiment.Put silk yarns set 1 (sen-poong: vertical weaving line) into the first pot.Put silk yarns set 2 (sen-yuen: horizontal weaving line) into the first pot.Leave it boil for 30 minutes
9.45a.m. Put the second pot (sun-dry leaves) back to the oven.Add half spoon of salt and stir it well.Put silk yarns set 1 (sen-poong: vertical weaving line) into the second pot.Put silk yarns set 2 (sen-yuen: horizontal weaving line) into the second pot.Leave it boil for 30 minutes
9.50a.m. Put the third pot (oven-dry leaves) back to the oven.Add half spoon of salt and stir it well.Put silk yarns set 1 (sen-poong: vertical weaving line) into the third pot.Put silk yarns set 2 (sen-yuen: horizontal weaving line) into the third pot.Leave it boil for 30 minutes
10.10-10.20a.m. Take those 3 silk pots down (once at a time) and wait for them to cool down for few minutes.Using the ring and stick to make the silk dry, get rid off excess water.Using the stick to make colours attach through the silk yarns equally before let it dry. If not doing this, the colours might be darker at the end of silk yarns when dry.Catch and move the silk fast with 2 hands to avoid the shrink of silk yarns before let them dry on the hanging place indoor.
10.30a.m. Done for me today. Mrs. Tuanjai will collect the silk at end of the day.Paid Mrs. Tuenjai 200 bath + 300 baht for the silk preparation last time = 500 baht
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Experiment 3
Fully 4 methods todayFresh Sun-dryOven-dryFreeze-dry
How long did we keep the raw-materialFresh: collect them today (morning)Sun-dry: after 1 day sun-dry then keep in the room for 5 daysOven-dry: after 1day oven-dry then keep in the room for 5 daysFreeze-dry: after 14 days of the machine processing and keep in the room for 1 day
How many grams of each material after preparation methodsFresh: 600 gramsSun-dry: reduce from 600 grams to 400grams (after sun-dry)Oven-dry: reduce from 600 grams to 250grams (after oven-dry)Freeze-dry: reduce from 600 grams to 100grams (after oven-dry)
Weather: The wind is not strong today, so we had to leave so pot on traditional oven for 45 minutes (15 minutes longer than usual).“For villager style, they normally do not timing the dying process. They just notice the leaves condition if it is enough boiling. But usually the time will be around 30-45 minutes”, Mrs. Tuenjai said.
1.00p.m. Mrs. Tuenjai started to light up the traditional oven with 3-4 pieces of embers on each oven. I was taking photos and writing the notes, also put the name stickers into each container (same as the trial, basically).Mrs. Tuenjai and I, prepare 4 containers filling up with 2 and a half bowls of water each container for dying both vertical and horizontal silks. (*she suggested: per 600 grams leaves/ per 1 set -20 grams of silk –last the water was too much, so we reduce it this time)
1.40p.m.-2.25p.m.Take up 3 pots to each traditional oven that reached the boiling point.Put the leaves down on 3 pots that have name stickers following the type of preparing as mentioned.Fresh Sun-dryOven-dryUse the wooden stick to stir leafs (every 5-10 minutes) in order to getting as much colours as possibleWait for about 45 minutes
2.45p.m.-3.30p.m.
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Take up the forth pot to the traditional oven that reached the boiling point. (*wanted to look closer into the result of the last pot: freeze-dry, so we did it separately)Put the leaves down on the last pot that have name stickers following;Freeze-dryUse the wooden stick to stir leafs (every 5-10 minutes) in order to getting as much colours as possibleWait for about 45 minutes and take it down the floor.
2.25p.m Take each of 3 pots down the concrete floor.Use the thin white clothes to percolate only colour water from the plants.Discard the left over of leaves to the ground near the tree (same as the previous processes).
2.30p.m. Prepare the place (near loom) to do both 2 set of silk dying.We had to do 1 raw-material dying at a time.**This is a confused and hard method, but it is the only way we can get it done properly. (look at the photos)
2.40pm.-3.10p.m.Start with the fresh leaves pot.Make sure we did not forget to put half spoon of salt and stir well.Then put both sets of silk; sen-poong and sen-yuen to dye together in the same time.After 30 minutes, take the pot down to the concrete floor and leave the temperature cool down.
3.15-3.45m.Continue with the second pot: sun-dry leavesPut half spoon of salt and stir well.Then put both sets of silk; sen-poong and sen-yuen to dye together in the same time.After 30 minutes, take the pot down to the concrete floor and leave the temperature cool down.
3.50p.m.-4.20p.m.Continue with the third pot: oven-dry leavesPut half spoon of salt and stir well.Then put both sets of silk; sen-poong and sen-yuen to dye together in the same time.After 30 minutes, take the pot down to the concrete floor and leave the temperature cool down.
4.30p.m.-5.00p.m.After left the pot with green water after dye the freeze-dry material from leaves since 3.30p.m.
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Take the pot up to the oven to boil again, and add half spoon of salt.Then put both sets of silk; sen-poong and sen-yuen to dye together in the same time.After 30 minutes, take the pot down to the concrete floor and leave the temperature cool down.
5.00p.m Leave Mrs. Tuanjai to do the rest (same as the previous experiment).Paid her 200 baht for today, plus 600 bath (3 days) for this weekend I hire her to weave the little cloth from this experiment.
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Diary 18/1/2007
Results from the experiment(From my perspective after discuss with Dr.Janpen)
CompareUsing fresh material (leaf) dye method as a comparativeCompare the result of fresh and freeze dry (powder) material
This is a way of transfer the fresh leaf to dry (by sun, oven, freeze dryer) leaf and still leave the similar quality of colours.
The different of colours tone were not found that much. Each tone (medium green or light green) has its own beauty quality.
If the customer require darker (or fresher) colour, we can also put mordant copper sulphate (called ‘Joon-na-sri’ in Thai), the type that Ban pa-aw villagers use come in form of powder; baby blue colour. Dr. Janpen suggested me to get more information on the effect of this mordant to the environment.
More experiment on the stability of colours (I can do in Australia)OriginalAfter soak the sunAfter washing
Suggest the villagersSun-dryThey can keep the dry material (part of plant) for more than a week then dye. The colour will not be so much different, maybe a little lighter or we can call as ‘soft colour’.It is also depending on where to get the leaf from, if they want darker colour should collect at the rice field rather than in the village.
MaterialCan solve the problems of lack of plant in this village, or some plants can grow up only for some seasons –keep the dry material in terms of;Sun-dryOven or microwave dryFreeze dry (*co-operate with specialist)
Future experiment (me + the villagers)On other plants that have no leaf all year longFor example; Kee-lek leaf (in Ban Pa-aw village)More literature review on natural colour dye, then more experiment
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Overall Results
1 Trial -process of preserving (3 techniques) natural material for colour dyes hasworked – i.e. successful result-mordants will not be used in future-villagers sometimes difficult to manage in Trial-no freeze dry material available
2 Exp. 1 -worked OK but still some problems getting villager to follow procedure
3 Exp 2 and 3 -worked very well – good results in colours
4 Trial and Experiments all produced silk yarn dye colours similar to control (fresh)
5 Exp. 2 and 3 worked really well, colours very similar from both experiments
6 Colour closest to control was Sun-dry
7 Oven and freeze dry colours are softer, tonally lighter but beautiful
8 Silk yarns from Exp. 2 and 3 used to weave cloth for final survey – this is possible because the two experiments produced cloth with identical colours for each preservation technique. This is reasonable indication that experimental procedure and conditions were the same for both experiments. This is an excellent result because the village conditions were not ideal and difficult to control.
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Appendix 4.4.5A Survey Questionaire (English)
This appendix is the survey questions for Survey 2 Part 2 as discussed in Chapter 4
231
Questionnaire Form
1. Individual Cloth
1.1 Fresh
1.1.1 Is the colour beautiful?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.1.2 Is the colour natural?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.1.3 Is the colour soft?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.1.4 Is the colour too light?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.1.5 I am satisfied with this colour
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.1.6 I approve this colour to sell in the market0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
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1.2 Sun dry
1.2.1 Is the colour beautiful?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.2.2 Is the colour natural?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.2.3 Is the colour soft?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.2.4 Is the colour too light?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.2.5 I am satisfied with this colour
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.2.6 I approve this colour to sell in the market
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
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1.3 Oven dry
1.3.1 Is the colour beautiful?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.3.2 Is the colour natural?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.3.3 Is the colour soft?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.3.4 Is the colour too light?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.3.5 I am satisfied with this colour
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.3.6 I approve this colour to sell in the market
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
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1.4 Freeze dry
1.4.1 Is the colour beautiful?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.4.2 Is the colour natural?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.4.3 Is the colour soft?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.4.4 Is the colour too light?
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.4.5 I am satisfied with this colour
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
1.4.6 I approve this colour to sell in the market
0 1 2 3 4 5 6 7 8 9 10
strongly disagree disagree not sure agree strongly agree
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2. Preference
Which cloth do you like best?
O 1st Fresh
O 2nd Sun dry
O 3rd Oven dry
O 4th Freeze dry
Which one do you prefer (compare to the control)?
O 1st Fresh ↔ O 2nd Sun dry
O 1st Fresh ↔ O 3rd Oven dry
O 1st Fresh ↔ O 4th Freeze dry
Name: Village:
Date: Time: -
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Appendix 4.4.5B Survey Questionnaire (Thai)
This appendix is the survey questions for Survey 2 Part 2 translated into Thai as discussed in Chapter 4
237
Survey 2 Part 2 Interview Questions – Thai translations
1. ย้อมผ้าด้วยใบสบูเ่ลือด (ไม่ใส่จุนสี)
1.1 วิธีย้อมสด
1.1.1 ผ้าผืนนี มีสีสวยงาม1.1.2 ผ้าผืนนี มีสีธรรมชาติ1.1.3 ผ้าผืนนี มีสีนุ่มนวล1.1.4 ผ้าผืนนี มีสีอ่อนเกินไป1.1.5 มีความพึงพอใจกบัสีของผ้าผืนนี1.1.6 ยอมรบัให้ทาํสีแบบผ้าผืนนี ส่งขายได้
1.2 วิธีย้อมสด
1.2.1 ผ้าผืนนี มีสีสวยงาม1.2.2 ผ้าผืนนี มีสีธรรมชาติ1.2.3 ผ้าผืนนี มีสีนุ่มนวล1.2.4 ผ้าผืนนี มีสีอ่อนเกินไป1.2.5 มีความพึงพอใจกบัสีของผ้าผืนนี1.2.6 ยอมรบัให้ทาํสีแบบผ้าผืนนี ส่งขายได้
1.3 วิธีอบแห้งด้วยเตาอบ 60º แล้วย้อม
1.3.1 ผ้าผืนนี มีสีสวยงาม1.3.2 ผ้าผืนนี มีสีธรรมชาติ1.3.3 ผ้าผืนนี มีสีนุ่มนวล1.3.4 ผ้าผืนนี มีสีอ่อนเกินไป1.3.5 มีความพึงพอใจกบัสีของผ้าผืนนี1.3.6 ยอมรบัให้ทาํสีแบบผ้าผืนนี ส่งขายได้
1.4 วิธีอบแห้งด้วยเครื องฟรีซดรายแล้วย้อม
1.4.1 ผ้าผืนนี มีสีสวยงาม1.4.2 ผ้าผืนนี มีสีธรรมชาติ1.4.3 ผ้าผืนนี มีสีนุ่มนวล1.4.4 ผ้าผืนนี มีสีอ่อนเกินไป1.4.5 มีความพึงพอใจกบัสีของผ้าผืนนี1.4.6 ยอมรบัให้ทาํสีแบบผ้าผืนนี ส่งขายได้
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2. เปรียบเทียบความชอบ
2.1 ท่านชอบผ้าผืนใดมากที สุด
O 1O 2O 3O 4
2.2 ท่านชอบผ้าผืนใดมากที สุด
2.2.1 O 1 ↔ O 22.2.2 O 1 ↔ O 32.2.3 O 1 ↔ O 4
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Appendix 5.2A Analysis of Village Interviews
Appendix 5.2A Analysis of Village Interview Data is an analysis of the themes taken from
the interview responses from the survey of ten villages in Isan in a period covering January
to August 2005. The analysis is organized into six primary issues containing similar
statements, opinions and comments from the interviews that have been categorized and the
categories labelled in order to identify themes and patterns in the data. The conclusions
from this analysis can be found in Chapter 5.2: Survey 1: Analysis of Understanding textile
production in Isan villages (Ten Village Interviews). The interviews can be viewed in
Appendix 5.2B Village Interview Data. The primary issues are discussed below:
Content: Primary Issues
1 Impact of Aging Textile Worker Population
2 The Importance of Textile Production and Tradition in Isan
3 Village Textile Production: the people and how they work
4 Knowledge and Skill Acquisition
5 Textile Workers and Village Organization
6 Textile Production
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1 Impact of Aging Textile Worker Population
Thirty village textile workers from ten Isan villages were interviewed over a period of six
months. Nearly ninety percent of the village textile production workers interviewed in this
survey were women, and nearly fifty percent were above the age of fifty-one. Male village
textile workers that were interviewed represented thirteen percent of the total population and
were aged between forty-five and fort-seven years. Using gerontology classifications, the
age of the women is either old (thirty percent between the ages of fifty-one and sixty-nine)
or very old (seventeen percent were seventy years old or older). Only ten percent of the
population was under forty years and no textile workers were identified who were under the
age of thirty. The largest group not represented in the data is young people, especially from
mid-teenage years to thirty plus years. Male textile workers across all age classifications are
also underrepresented in the population.
The age and the gender bias represent a high probability for the future loss of textile
production skills and knowledge in the Isan region. Textile production was identified as the
main occupation of most of the subjects and more than half of subjects nominate textile
production as their sole occupation. The skills and knowledge required to produce Isan
textiles is typically passed from one generation to the next within an extended family unit.
Considering the degree of expertise required to produce a complex pattern such as Lai Khit
and Lai Mudmee (Lai = pattern), the potential for a serious loss of an important cultural
activity is a real and imminent threat. Clearly, the skill and knowledge required for village
textile production resides with an aging female population and unless this situation is
addressed it will lead to a significant decline in critical textile production ability. The gender
bias and the aging of the textile workers is especially a concern considering that in 2006 life
expectancy at birth for Thai males was 58 years and for females is 62 years1
1 (www.who.int/countries/tha/en Accessed 18 September 2007. United Nations Human Development Report).
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2 The Importance of Textile Production and Tradition in Isan
2.1 Tradition
In north-eastern village life, the main activity is rice farming and the occupation of the
villagers can be described as general labourers. In the past, every single Isan village
produced textiles for their living purposes such as producing cloth for household use and for
clothes to wear when farming their grain crops. Typically each village house was capable of
weaving silk and cotton cloth for garments production, including the ability to produce
special costumes for formal occasions and traditional ceremonies.
Traditionally, village women believed in the importance of a girls’ ability to produce textile
weaving. A woman’s social position was increased in terms of their social value and their
perceived ability to become a good wife. Nobody forced women to learn the weaving
process, but normally all the girls around 10 years-old were eager to learn. This process of
learning was called Abb-kuen-kee or ‘sneaking a ride (to use) the loom’. Prominent villagers
believe that this traditional attitude is quite different from the prevailing view of village
women which leans towards social status being associated with higher education from an
institute such as a university.
The villagers worked collaboratively passing knowledge from one generation to the next and
the value of weaving was recognised as a good additional occupation, especially as the
villagers already had weaving skills handed down from past generations. Historically,
villagers produced textiles from weaving for the benefit of their own living and they did not
sell any of their cloth. However, after a while some villagers started selling leftover cloth in
the local market and they began to realise that they could make money from weaving, this
eventually led to the formation of individual village weaving group. Today, many villagers
fear for the loss of the village textile weaving culture that he grew up with
2.2 The Development of Village Textile Production
In the villages surveyed, there appears to be two primary approaches to the development of
textile production. The first approach involves a regional government body recognizing a
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village as a centre of excellence for textile production. For example, for a long time the
Ubon Rajathanee Community Development Organization realised that Ban Pa-aw (Ban is
village in Thai language) had substantial local knowledge about textile weaving dating back
to ancient times. The village had a reputation for producing high quality textiles and became
the focus of regional government village development initiatives. Ban Pa-aw received
support from the Community Development Organization which payed for advertising to
promote Ban Pa-aw as a prominent silk weaving village in the region, this in turn has
brought customers to the village.
The second approach involves a prominent member of the village who possessed the vision
and ability to champion the re-invigorating textile production in a particular village or
region. For example the headman of one district (Lao-suea-goke) decided to collaborate
with local government which led to the establishment of ‘Ban Lao-suea-goke cotton weaving
group”. The Ban Lao-sua-goke Cotton Weaving Group was established by the Ubon
Rajathanee Development Committee in 1990. Prior to this the village weavers worked from
their homes using hand-weaving looms to produce cloth for their own domestic use. After
the village established the weaving group, they started weaving cotton together in the group
workshop, and started using the twitch-weaving loom instead of the hand-weaving loom.
The group has no souvenir shop and they simply sell to people from the village and the
nearby region. They also sell their product at the group office located in the workshop.
Sometimes customers come and watch weavers producing cloth and they buy or order cloth
while they are watching the weaver at work.
In another village a prominent woman (Subject 23) emerged as the real developer of textile
production in her village, and since she became the head of the village they became more
developed in terms of career, income, lifestyle, education and village healthcare. Subject 23
described the story of the silk weaving group of the village which has been established since
the Buddhist calendar year of 2538 (or 1995, 12 years ago). The group has started by the
district Community Development Institute who helped the village to set up a group of 15
members to do something about improving the quality of life of people in the village.
Subject 23 initiated the weaving workshop by using the government budget she had
requested, she used some of the government budget to buy the silk yarn from a silk factory;
this silk is called ‘market silk’. After a while she had a thought about setting up the villages
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own ‘silk-worm feeding group’, as previously the villagers fed the silk-worm in their house
basements. At first they did not have enough space and they shared the free space of each
other’s house (about 40 rai equals approximately six to seven acres) to become the mulberry
farm area for raising the silk-worms. The Department of Supporting Agriculture has built a
total of 11 silkworm workshops for the village. They also received the local silkworm breed
called ‘yellow silk” from the Mulberry Tree and Silkworm Experiment in Surin province,
this allowed them to get enough silk yarn for weaving. One mature silkworm can produce a
length of silk yarn about 500-600 metres long.
Until recently the product of this village group sold only through the local market and they
did not market more widely because not many of the villagers were interested and they were
too shy to be a merchant. The villagers relied on the president of the group (Subject 23) to
pay the textile workers first and as a consequence the group sometimes had money
problems. Also the villagers do not like going away from the village. All the villagers
involved in textile production, including the silk weavers, tend the mulberry trees and raise
the silkworms and they like to have the convenience of their village food and drink. They are
used to working nearby their houses and often quote an old proverb, “Surin people like
Sura” (means ‘alcohol drinks’). Since the group has settled, they received help from
government organizations such as the Department of Industry, Department of outside-school
education, and Ratcha Mongkol Institution. These organizations have help the villagers
develop their projects and have provided training such as packaging design, natural colour-
dye, and accounting and management.
One prominent founder (Subject 24) returned to his village (Ban Ta Sa-wang) after he had
finished study at a Bangkok art school called “Ratcha Mongkol Institute of Technology”.
He started to work with the villagers, mostly aged women, who had been weaving textiles
for a long time; eventually he formed the “Chan Soma Silk Weaving Group”. The aim of
the group is to preserve traditional Thai textile weaving from becoming a lost skill which at
the time appeared to be imminent. Subject 24 wanted to re-establish the identity of village
textiles production and he concentrated on restoring traditional skills such as loom hand-
weaving and using natural-dyes to colour silk cloth. He was especially concerned about the
preference textile workers had for weaving on an automatic loom or Kee-kra-took (Kee is
loom) which effectively changed their roles from traditional Isan weavers producing cloth
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for everyday use to the role of unskilled labours weaving primarily for industrial
consumption. Thai online news2 stated “Subject 24 gathered the local people from the
village especially old female villagers who had some textile knowledge and skills. He
provided classes in natural dying processes and pattern design to villager members both old
and young”.
A important step in restoring and developing village textile production was the establishment
of a community centre or commune typically known as Weaving Groups, for example the
Chan Soma Silk Weaving Group described above. Regional, provincial or national
government departments sponsored individual villages through the community centres and
provided knowledge and skill training to help the village weavers in the early stages of
commercial development. At first, villagers had little experience in producing products for
selling and as such their initial products were not good quality and not beautiful. Villagers
were concerned about this issue and they have tried to improve their product by considering
various problems and solutions. Some of the Group committee and members have taken
textile training courses with Government (both Thai government training in Bangkok and
local government training in their city) textile production experts in areas such as colour-
dying, silk yarn selection, weaving processes and bag-cutting courses. Initially they only
produced silk cloth; subsequently the village workers have learned how to adapt the cloth to
other products such as little bags for key rings and medium-size handbag that are currently
commercially successful.
The Ban Chonnabot silk weaving group was established in the Buddhist calendar year of
2517. The Department of ‘Isan Keaw’ (Green North-eastern or Green Isan) helped to
establish the group with the 60,000 baht budget for buying weaving equipment. The
Department of Fast Rural Development sent villagers (Subject 31 who was from Ban Wai-
luem, not Ban Chonnabot) to receive training at ‘Kluay-nam-tai’ Industry Department for six
weeks. They obtained knowledge about silk weaving, pattern design and making, colour
theory and colour-dying processes; they also learned how to create new patterns and how to
adapt traditional patterns.
2 http://tna.mcot.net/ (accessed ?10/10/2005)
245
Inevitably there has been a decline in worker numbers and interest from the enthusiasm
generated in the early stages of Weaving Group development. On village reported that there
were about 32 members in the group in the early stages, however only 6 to 7 members now
meet regularly and there are not many weaver left at the village at present. Also members in
one village preferred to weave at home and on the day of the interview, weavers were
observed in 2-3 houses using hand-weaving looms.
3 Village Textile Production: the people and how they work
3.1 The Role of OTOP
A majority of the village textile workers operate within a co-operative system typically
known as the village ‘weaving occupation group’. This structure is currently funded through
the Thai Government scheme One Tambon One Product (OTOP). The OTOP program has
successfully introduced a form of co-operative organization into village life which is
consistent with village social organization and the Governments objective of broadening the
trading basis of villages. Many workers have reacted positively to government initiatives
and to the benefits of assistance such as educational programs and the establishment of co-
operative facilities. The workers interviewed in the course of this survey often expressed
their involvement within the context of the village weaving occupation group and
proclaimed their position within the organization. For example, Subject 14 from Ban Pa-aw
explained how she was deputy president of Ban Pa-aw silk weaving occupation group;
Subject 15 maintained she was the president of the group in Ban Lao-suea-goke; Subject
Subject 8 said she is a member of Ban Lao-suea-goke cotton weaving group and that she
came to the group office or workshop everyday to weave the cotton; Subject 11 from the
same village stated that she is the head of “Ban Lao-suea-goke cotton weaving group”.
Subject 31 from Ban Wai-luem said she was the former president of Ban Wai-luem ladies
weaving group and that at the moment, her daughter was the current president of the group.
Subject 31 also stated that she still had a special position of the group, which is the
committee advisor. Subject 5 from Ban Koot-suay said she was the President of the 4th
(Moo 4) weaving group at Ban Koot-suay and also the marketing public relation manager of
Tambol Kam-pra enterprise center (Soon Vi-sa-ha-kit). Subject 6 also from Ban Koot-suay
246
said she was the President of the 10th (Moo 10) weaving group at Ban Koot-suay and also
the general secretary of Tambol Kam-pra enterprise center (Soon Vi-sa-ha-kit). Subject 22
from Ban Sam-ko also maintained she was a member of Ban Sam-ko silk weaving group. In
Ban Ta Sa-wang Village Group, Subject 30 stated that she is the member of Ta Sa-wang -
mu1 Housewives Weaving Group and that at the moment she is the person who takes care of
the group shop because the rest of members were at an OTOP exhibition in Bangkok.
Subject 24, from Chan So-ma and one of the few males interviewed in the survey stated that
he is the founder of Chan Soma Silk Weaving group. Subject 30, member of Ta Sa-wang-
mu1 Housewives Weaving Group in Ban the Ta Sa-wang village, explained that she was
currently in charge of the Group co-operative shop because the rest of members were
running a display at the biannual OTOP exhibition in Bangkok.
3.2 Individual Weavers and Village Production
The following exerts are taken from Appendix 5.2B Village Interview Data provide an
indication of how individual weavers function within the village structure. The co-operative
nature of the Weaving Groups is important because it allows individual weavers to continue
to produce textiles in a way that they are used to and are comfortable with, especially
considering their age and physical condition. For example, when interviewed, Subject 1
from Ban Chonnabot was wearing cotton clothes that she had made, wearing traditional
clothes is normal for village people especially the old and middle-aged weavers. In this case
she had spun, dyed and woven the cotton for the sarong she was wearing. Subject 1 only
produces cotton cloth and she does not produce other product such as bags, nor will she cut
cloth anymore. When she was younger her eyes were stronger and she dyed and wove
Mudmee patterns. Currently, she produces simple weaving using patterns such as the Scotch
pattern in blue and white colours. Subject 5 describes how she had adapted to the current
situation by weaving cloth both for selling and for personal use. She also described her
grandparents weaving patterns such as Mudmee and Pha khao-ma on traditional looms
where as she had adapted the patterns to the currently popular twitch loom
The Weaver Groups provides a contact point which is effectively an avenue for external
influence. Subject 12 from Ban Lao-suea-goke describes how she weaves and cuts cotton
cloth for textile products. She talked about an academic from the Faculty of Liberal Arts at
247
Ubon Rajathanee University who grew up in the village and came back to help with village
development. The academic gave some textile weaving suggestions for the villagers to
produce a unique pattern that would be identified with Ban Lao-sua-goke. The village
weavers created the tiger pattern which links with the name of the village (sua = tiger). The
villagers produced a long cloth showing example of hand-woven patterns. The academic
suggested doing this so that potential customers could view examples of patterns and colours
as a convenient way assisting selection and ordering cloth from the village. In Ban Lao-
suea-goke, Subject 15 is renowned as the expert textile weaver with extensive knowledge of
traditional patterns. She has been weaving Pha Khit and Pha Mudmee with natural colour-
dyed although at the moment, she uses chemical colour ordered from the market. At this
stage Subject 15 does not weave the cotton that much because of her age and uses ready-
made yarns instead.
Rural textile production requires villagers to collaborate at a family level; this can be
observed from the following village discussions. Subject 1 from Ban Chonnabot has been
weaving textile for more than 20 years including Mudmee and other kind of silk weaving
patterns, her husband Subject 2 works with her producing the tie-dyed colour for her next
pattern. Subject 4 from the same village is the husband of another weaver who came for
lunch and in the friendly environment had nice conversation with us. Subject 2 has been
helping his wife tie-dyeing Mudmee silk for more than 10 years; he does this work together
with his main occupation as a rice-harvest worker. Normally he does the Mudmee or tie-
dyed colour at his nearby home and then his wife will do the 3 horns weaving in the co-
operative with other ladies. Subject 2 was born and grew up in Ban Chonnabot and he
knows the story of this village very well, especially how famous Mudmee silk from Ban
Chonnabot has become. He is proud of Isan mudmee silk and especially the profile Mudmee
has with international textile aficionados.
The degree of participation in textile production varied amongst individual weavers, and
varied between different villages. For Subject 3 from Ban Chonnabot, weaving is her main
occupation and she spent most of her time weaving in the open space underneath her home
with two female weaver companions. In Ban Pone, a weaver called Subject 18 stated that
her main occupation was paddy farming. Paddy farming for rice production does not run all
year long and its duration depends on the timing and length of the harvest season. In this
248
situation textile production is normally another form of work for village weavers; this
represents a secondary-occupation for the village ladies during non-farming periods. Subject
15 also from Ban Pone is a full-time weaver of some note. In the past she sold her product
to a textile retailer in Kalasin city; because of her age and fame she currently only weaves to
fulfil advance orders which are picked up from her home. Subject 15 produces the entire
textile weaving including preparation processes and weaving processes. By comparison, in
Ban Na-kha, the main occupation of the villagers is planting and cropping; however in
recent years the women have learned the art of weaving a certain number of pieces.
Subject 24, the founder of Chan Soma Silk Weaving Group, provided a warm welcome and
described the background story of this group. He introduced subject 25 who was cheerfully
interviewed while she was weaving. Subject 25 told us how she learnt to weave from her
mother when she was a little girl. She started to work with the Group 2 years ago by
walking in and applying directly to Subject 24. Silk weaving is her main occupation at the
moment, before that she did the weaving at her home however she found the production
organization better when she started working with Subject 24 and with the Group. She starts
working at 8am, has a one hour lunch break, and finishes at 5pm. Subject 25 said she is very
happy working with the Group because it is close to her house. Sometime she has to stay up
late to finish a particular work, for example during the APEC meeting period but she felt it
was quite safe to walk home late at night because the Group workshop has 24 hours access
and the lights are always on. During her interview the patterns she was weaving were the
plain pattern and Am-prom pattern.
Subject 26 has been working for a year and a half with Chan Soma Group prior to this her
main occupation was weaving at home. Another Group weaver Subject 27, learnt the
weaving processes from home then continued to learn more seriously when become a
member of the group. Apart from Subject 24, Subject 28 was the only other male we saw at
the Group co-operative, his main occupation is rice harvesting, however he has been
working with the Group as an additional occupation for about a year. His duty is helping the
weaver to prepare silk yarns for patterns, which is called the ‘Pad Lai’ process. Previously
he had never worked in any kind of silk production until came to work in the co-operative
and receive knowledge fother weavers. He said, “It takes so much time to understand the
process and (to) know what to do”.
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3.3 Fame and Regional Recognition of Textiles
Currently, OTOP annually provides awards for villages and individual products that
demonstrate originality, skill and marketability. These awards come with the imprimatur of
the Thai royal family who have supported village development since the ascension of King
Rama VIII. The awards contribute to the recognition of individual weavers who, as a result,
often gain a national and sometimes international reputation for their expertise. Subject 21
from Ban Pa-aw is renowned as a textile expert, she is the old lady of the village (Thai word
Mae-yai) and she has won first prize in the annual Queen’s Award (OTOP) for silk weaving
six times, she proudly demonstrated her certificates and products on display in her house.
Gifted weavers, mostly aged women, with a high level of different textile skills frequently
only weave for competitions; also they often preserve good examples of traditional patterns
for the nest generation, and they create and adapt new patterns from the old traditional
patterns as well. Recognition in competitions has genuine benefits. For example, Ban Pa-
Aw has consistently won prizes in the Ubon Rajathanee province silk weaving competition
and as a result the province has given the village a lot of support and promoted the village as
the most famous silk weaving village in the Ubon Rajathanee region.
However, it is often the quality of the textiles, the patterns and the colours that bring
international recognition to the Isan region. Mudmee silk weaving, for example, is unique
and brings fame to Isan people, especially in Chonnabot in Khon Kaen province (central
Isan region). Other individual items and particular patterns can become a famous regional
product such as the “Prae Wa” scarf for Kalasin province which has become a recognizable
identity of Pu Tai culture in Kalasin. It took the weaver about 1-2 months to complete and
each one sold for 5,000 baht.
‘Prae Wa’ or ‘wrapped-over’ cloth is another significance and identifiable cloth woven in
the Ban Pone area. This complex pattern with natural-dye colour will sell for 3,000 baht
because it is very complex and takes a long time to produce. High-ranking women in
Thailand love these Prae Wa products. Someone said to Subject 19 that “Prae Wa cloth is
very popular. Don’t worry about what you have got left to sell. It will be gone soon, because
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we love it.” During the interview with Subject 19 students and teachers from Bangkok were
visiting her to see the Prae Wa making processes and see her famous products.
Pha Sa-kate is recognized or identifiable pattern in the Roi-et province. Pha Sa-kate
consists of 5 different traditional patterns that have their own meaningful concept, spreading
all over the cloth. The patterns are called Nak-noi (small naga), Klong-ia (name of the
canal), Khom 7, Khom-pao, and Kra-jub (the last three are Isan names that have no direct
translation in English). Pha Sa-kate is the most popular souvenir amongst Roi-et province
visitors and is woven the Isan traditional Khit style. In the past, Roi-et women wore Pha Sa-
kate as a long skirt for everyday living. Subject 31, a Roi-et weaver said “Here in this
village, we weave Pha Sa-kate most of the time. It is so popular among the lady customers,
especially with the In-tha-nin pink colour (the colour of Roi-et). Some of the customers are
from other regions who call to make orders for Pha Sa-kate. They also like to order Pha
Mudmee silk and plain pattern as well”.
One of the most famous silk villages in Thailand, showcasing elaborate silk weaving
process, and offering beautiful Thai silk is described on the Internet. “Korat silk had long
been recognised among Thai people for its superb quality. Pak-thong-chai village is one of
Thailand’s most famous silk-weaving villages where villagers still carry on their talented
skill in producing beautiful Korat-texture silk. Nowadays, although many Thai silk factories
have been-set up, here at the village independent local weavers still turn out exquisite hand-
woven Korat silk for souvenir item3.
Surin textile has its own identity because it uses real handmade silk and little silk yarns
called Sen-mai-noi. These little silk yarns make the textile softener than the silk from the
factory, which usually came from China or Vietnam. A weaver told us about the village
textile pattern “We love to use Surin traditional patterns such as Pha Hole (means ‘spread’
in Khmer) and Pha Am-prom (means ‘Prom Buddha’ in Khmer). We weaved these patterns
and gave them to the Queen a long time ago.” In Ban Ta Sa-wang village the Chan So-ma
Group has been famous in Surin province since October 2003 for weaving the silk costume
for the APEC leaders meeting.
3 www.dusit.com/hotel/pkk/attraction/attr00066 Accessed 10/10 2006
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3.4 Believes-Traditions
Beliefs and traditions play an important role in textile production in rural village life.
During one interview in the harvest season (winter: November-February), most of the textile
workers did not come to the Group weaving workshop because they had to go to the rice
fields. In another instance, the researcher was going to observe village women dye silk
using natural dyes, however the women could not do it that day because someone from the
village had passed away. The villagers believe that dying cloth during this period would
bring the bad luck and the results would either be unsuccessful or the colour will not show
up at all. The villagers help each other when they have traditional Buddhist events or village
events such as house-warmings or weddings. On such days they could not weave cotton as
they had to help each other in a form of ‘family-village’ system of mutual support. During
significant cultural events at Ban Pone, the villagers dress in the traditional Isan costume
called Phu Tai when they celebrate Buddhist religious events or other Thai traditions such as
Song-kran (water festival), Boon-bang-fai (sky rocket festival) and the New Year festival.
Subject 21 talked about Isan funeral culture for Pu Tai people ‘we normally wear black and
white with a plain pattern, just a normal long skirt (Pha Sin or Sin) which sometimes we can
get from the local market’. Then she showed us the Pu Tai Sin with a tie-dyed fabric using
varieties of chemical dyed colours. She said, ‘it is different from Lao style, people always
misunderstood. This is Phu Tai style and shows our identity’. She told us that we should
observe the Bung Fai or the skyrocket festival in June. It is very interesting and big event to
showcase Pu Tai traditional costumes, beautiful flowers, folk-art dancing, and a skyrocket
competition. Traditional garments still have a role in village life. Pone Pittayakom School
has textile weaving lessons for secondary students and for adults. They also have an old
lady weaving community nearby the local market opposite to the school. Subject 20 talked
about the Phu Tai ladies who always wear Mudmee (a tie-dyed fabric) long skirt and a wrap
worn over their shoulder with the Prae Wa wrap or scarf as everyday clothing. In this
village we observed lots of old ladies still wearing traditional clothes, but at the moment the
young people tend to wear more westernise clothing. In traditional Phu Tai culture they use
a red Khit textile (a kind of Isan garment) for a pall covering in the funeral.
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4 Knowledge and Skill Acquisition
In the recent past, at least no more than one generation ago, it was an Isan tradition to pass
the skill and knowledge required to produce textiles from generation to generation. Many of
the textile workers relate how they received weaving skills from parents or grandparents
while they were living at home. Subject 17 from Ban Pone described how she started
weaving when she was young and how she was taught weaving by her mother. She related
how in her village in the past, the girls from about 7-8th grade at school learnt how to weave
and that this was common form of traditional cultural transference in other Isan villages.
Subject 17 described how her parents and grandparents (normally the mother and
grandmother) taught young girls how to use the loom; in this case the girls used a mini loom
and other equipment to make small scarfs and wrapped-over cloth for their own use. The
parents and grandparents were effectively transferring weaving knowledge and skills from
one generation to the next. Subject 1 from Ban Chonnabot describes how she started
weaving when she was about 17-18 years old, by learning from Pu Tao, which means the
“old people” in her family in Isan language.
Subject 11 from Ban Lao-suea-goke described how she had been interested and started
weaving when she was a little girl, about 10th grade, and that she had weaved continually all
her life. Subject 3 from Ban Chonnabot relates how she learnt how to weave in her village
when she was young from her mother in a tradition of transference from generation to
generation. Subject 21 from Ban Pone started learning how to weave when she was young in
a tradition Isan people call ‘Hed Kee Noi’ or ‘weaving with a mini loom’ especially made
for the girls in the village. Other workers learnt to weave much later, Subject 9 aged
seventy, from Ban Lao-suea-goke, describes how she started doing textile weaving in her
early fifties when she learnt to weave to produce cloth for selling and for wearing on her
own.
There does not appear to be much interested in textile production amongst the next
generation of young villagers, which could mean a reduction of textile knowledge in the
future. Subject 18 from Ban Pone relates how her children did not learn how to weave silk
or cotton because they went to school and had some other activities to do besides textile
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weaving. She wishes they could be more interested and receive the knowledge from her
someday.
Speculation exits as to why younger villagers are not represented in the population; however
no empirical data exits which can explain this phenomenon. There appears to be a general
lack of interest in textile production in terms of financial gain, or perhaps younger villagers
do not find the activity interesting or rewarding as a significant cultural endeavour.
Interviews with older villagers suggest that they are more closely connected to a time when
textile production was an important resource for both cloth and garments. Older workers
recall working in textiles with their parents and grandparents who would have placed great
importance on traditional cloth especial in terms of key village events such weddings and the
main Buddhist rituals which often involve the giving or wearing of handmade cloth. It is
clear that the financial gain from textile production and the interest to maintain the activity is
significantly more important to older village women than to any other section of the
community.
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5 Textile Workers and Village Organization
A majority of the village textile workers operate within a co-operative system typically
known as the village ‘weaving occupation group’. This structure is currently funded through
the Thai Government scheme One Tambon One Product (OTOP). The OTOP program has
successfully introduced a form of co-operative organization into village life which is
consistent with village social organization and the Governments objective of broadening the
trading basis of villages. Many workers have reacted positively to government initiatives
and to the benefits of assistance such as educational programs and the establishment of co-
operative facilities. The workers interviewed in the course of this survey often expressed
their involvement within the context of the village weaving occupation group and
proclaimed their position within the organization.
Typically a village will receive money from a government department to set up a weaving
group which in tern will establish a committee to run the group. This may vary from village
to village but there are organisational similarities. One village group committee chairman
made the following comments on their organization; he stated that there are about 10
committee members in her village and about 60 members in this group with almost every
village housewife participating in the group. He described how in the past the group had
more members than now, however some of group had resigned because they felt too old too
work, and some of them just had passed away. The chairman described how the weavers
work in a group system, following the rules that the committee had developed. For example,
committee members collectively both weave and taking care of the shop by taking turns and
following a timetable and a group organization chart.
Another village group had about thirty members who would always come by the group’s
centre if there is work to be done. If the group has no orders or customers the weavers will
just leave and find something else to do for their living. The group has access to two
weaving specialists from a government organization (the subject was not sure whether it was
the Department of Development or Industry) who came to the village to train villagers in the
weaving process. Additional support was available from the Department of Industry in
Bangkok such as name cards and packaging for silk products. In another village tasks were
allocated separately with each worker undertaking a specific task which was allocated with
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consideration to the weaver’s ability, also weavers were continually assessed and moved to a
different tasks if their are not good enough. Everybody is tested and trained in order to see
what kind of work they are good at, for example, the processes of making tied dyed silk yarn
(Pha Mudmee) and weaving Mudmee silk in different patterns.
Textile workers at Bane Pone village were found to be of different ages, including elderly,
middle-aged, and young villagers. The weavers are mostly young women villagers, middle-
aged women villagers who normally make the Pha Mudmee pattern which is considered
hard and requires a lot of skill. The aged workers like to do ‘Guag Mai’, which is making
the silk yarns from the silk worms, they earn about 100baht per 1 kg. Some teenagers and
kids come to work here after school and sometime work all day during their school holidays.
They usually work on Pha Mudmee production, tie-dying and then untying the Mudmee
yarn. One villager stated how she felt it was adorable to see the young villagers show
interest in textile works where they can earn money as a part-time job alongside their normal
study. Only at this village did we see lots of young textile workers, their salary will
normally be around 3,000-4,000 baht per month. There are about 84 textile workers at this
village (Moo 3). They have four Moo (four sub-villages) in Ban Wai-luem. For example,
there are about 15 workers who normally come to work at Subject 31’s house, the rest will
work at their own homes as they already have textile skills and do not need to train.
The shopkeeper in Ban Ta Sa-wang described two different kind of local silk weaving
groups. The was an Isan style village group, who operate in the easy, traditional, simple
way handed down from past generations; they weave silk in their homes and bring their
product to sell at the shop along the street in the front of the village. These shops are owned
by the village housewives’ group and some shops are owned by one person. The other
group called the Chan So-ma group produced textiles that are in the traditional Thai style.
This group in organized by a specialist (Subject 24) who made the famous costumes for the
11th ‘Asia-Pacific Economic Cooperation’ (APEC) Economic Leaders Meeting in 2003. The
work of this group is separate from the rest of the village and concentrates on silk yarn
preparation and weaving. The textile workers are from Ban Ta Sa-wang, Moo1 or nearby
and they joined the group primarily to apply for a job with Subject 24.
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Weaving group centre are often a place for both collaborative work and for selling directly
to the public with a ‘textile shop’ was in some cases was separate to the weaving centre but
operated as a contact point as well as a retail centre for woven clothe and other textile
products. For example, at the Ban Pa-aw silk weaving group, there are about 3-4 looms on
display to demonstrate weaving processes to visitors. Some of the customer liked the
products and bought them straight right away, other customers wanted to order a pattern in a
different colour.
As each group was founded they were normally provided with a budget to set up a group
weaving centre including a retail shop which one village called “The Products’ Display
Centre”. Normally village women who are the predominant textile workers will do their
work at home and then take the finished product to put in the group shop to sell. In some
cases if the group has enough money from the group budget they will give the weaver
money in advance, even before their products are sold. However if the group does not have
available funds the weaver will have to wait until the product is sold before they are paid.
One group did not charge weavers the cost of silk yarn produced in the village. All village
textile workers received equal amounts of silk yarn for free, however they were obliged to
weave the silk and sell the finished product at the group centre. In this village, money
management normally followed the committee’s rules and their experience of previously
dealing with individual weavers. Payment also depends on the status of the group’s budget,
for example sometimes a weaver was payed in advance, that is, before the product had been
sold because the owner requires money immediately. Successful textile production often
had and impact on the character of the village. For example, one villager described how Ban
Na-kha changed from a quite and decent village to become a renowned shopping village.
She described how in the past villagers used to weave and sell their product from their
homes, however today she rarely saw weavers in the main shopping road only busy shops.
The researcher had to go further into the village to observe textile workers in action.
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6 Textile Production
Textile production is discussed under the following subheadings, Process, Equipment, Dyes
and Colours, Pattern, Product and Marketing. The information provided under the
subheadings is taken directly from the comments and observations made during the
interview process and as such represent the issues relevant to the villagers at the time of the
interviews.
Textile production varies from village to village and between individual weavers in same
village although the variation is often minor. As a result, in the following descriptions and
interpretations of the field survey interviews a decision was made to name the villages and
weavers who were interviewed. As discussed previously, the villagers were keen to be heard
and during interviews and often insisted that their names be used in the final documentation
of the research. The value of this approach lies in a greater understanding of the rural Isan
village people and their roles in the production of textiles. Additionally, the researcher
considered it important to portray the human nature and the temperament of individual
weavers because it provides an indication of the relationships that developed between the
researcher and the weavers which was an important outcome of the ‘participatory action
research’ field survey method. The data includes discussion of silk and cotton textile
production and in some cases issues from separate subheadings are included to provide
context for the weaver’s comments. Not all of the villages are represented in the following
discussions; only those villages and weavers who contributed relevant comments are
represented.
6.1 Process
The process of producing silk textiles has been described in Chapter 2.2 Traditional Village
Textile Technology. However, prior to the analysis of the village interviews surveys it may
be prudent to summarize the process. Producing silk textiles follows the following steps.
Silkworms are raised in purpose built buildings where they are fed on mulberry trees leaves.
As worms mature they form a cocoon of silk threads that when unwound, can be up more
than five hundred metres in length. The threads are spun together to produce a final yarn
with a consistent diameter that is then washed and dried. The threads are dyed one colour or
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in the case of Mudmee they are tied off and dyed different colours, following this process the
thread is ready for weaving4.
Ban Pa-aw
In Ban Pa aw village, weavers expressed frustration about the length of time required to
prepare for weaving, which they called “preparing for Sen Yeun”, describing how
preparation takes more time than the actual weaving. Preparation of yarn for weaving
normally takes 7-10 days: 1 day to bleach (wash) the silk, plus 1 day to dye the colour, 4
days to make the silk yarn using traditional equipment called “Akk” and “Kong”, 1 to 2 days
to set the silk yarn to the loom following each pattern and 2 days to set up the equipment
called “Fuem” which is used with the loom. The whole process is done by hand and the
weavers wanted to shorten the processes using equipment described as ‘new’ and ‘easier-
making’ if it was available.
Ban Lao-suea-goke
The weavers in Ban Lao-suea-goke carried out the whole product cotton making process,
starting with growing the cotton plant, preparing cotton yarn, dying the yarn and weaving
textiles form the cotton yarn. Village weavers used both chemical and natural materials to
dye the cotton different colours. For the natural materials they used the bark from A-lan and
Plauy (Thai names) trees found in the village and Ka-noon, or a jack fruit, which gives a
light pink colour. A prominent village weaver described how the materials for natural dyes
had become difficult to find in the environment adjacent to her village, she also complained
about the time natural materials take to prepare compared to chemical dyes, although she
was adamant about her preference for the colours from natural materials.
Ban Chonnabot
Subject 1, an important weaver, described how weavers in every single house in the past in
Ban Chonnabot used to weave Mudmee textiles. She described how silk weaving tended to
be one of the main occupations for both men and women weavers in her village. The main
characteristic of Ban Chonnabot is working in a family system. Normally the husband will
tie-dye (Mudmee) colours and the wife will do weave the textiles, but sometimes they take
4 www.blurrytravel.com Accessed 15/10/2006
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swap tasks. Subject 1 and her husband Subject 2 sometimes moved from traditional pattern
to develop a new pattern when doing colour tie-dying to make the product look better and
different. It took her about 2-3 days to finish the weaving process. She also said, “It would
be easier when you do the weaving if you understand the patterns so far. If you want to
know how to weave, you have to know how each pattern works, like how did it come and
how to create it.” Subject 1explained the complexity of weaving different patterns. For
example, she considered the Mudmee process to be very complicated because it was not only
the weaving that she and her husband had to do, but also the complex processes before
weaving. She described the process; firstly create the pattern, then tie the yarn for the first
colour, dye the first colour then wash the yarn; this process has to be completed for all
additional colours and must be finished before the weaving process can begin.
Subject 2 went o to explain the process he uses for Mudmee dying. Firstly he takes the
original (white) silk yarn to tie in a knot for the first (primary) colour of the pattern. He uses
a plastic string called “Chueak Fang”, in the past they used another kind of string made of
natural products such as straw. After he has finished tie-dying the first colour in the pattern,
he then has to dye a whole bunch of yarns by using chemical colour ingredients mixed with
boiling water. He leaves the yarns in the hot water for a while then leaves them to dry in the
air. After the silk yarns are dried, he will untie the knots. He then starts to tie again in the
second colour of the same pattern, repeats the process again and again until he has finish all
of the colours in the pattern. Finally, he can send all the finished tie-dyed coloured silk yarn
(normally each pattern has about five colours or more) to the next step in the weaving
process. Subject 2 said, “We, the Chonnabot villagers, are doing a kind of small family
industry. Sometimes we take turns, like my wife will do the tie-dyed and I will do the
weaving”.
The equipment for Mudmee dying is called Hoang. The villagers normally buy the silk yarn
from a region that has a silkworm house for growing silk worms. The silk yarn they buy is
white in colour; the yellow colour silk yarns that we observed had already been dyed yellow.
People here tend to dye the hot tone in a particular colour, such as primary yellow which is
more vibrant. During the interview, Subject 2 was preparing to tie-dye in yellow, he
explained how they also use chemical colours for the dying as they are easy to buy from the
local market in the village.
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At that time, Subject 1had bought silk yarn from the local market in Ban Chonnabot and she
had tie-dyed the colour before we observed her weaving Mudmee silk. She had to prepare
silk yarn for the Mudmee process prior to setting-up the hand-weaving loom for a single
length of cloth which would eventually be about four meters long. In the picture, she rolled
up Sen Yuen when she has weaved about 4-5 inches; Sen Yuen is a horizontal setting (warp)
in the loom for the silk yarn, while Sen Tang is a vertical setting (weft).
Ban Pone
In Ban Pone, a weaver called Subject 17 was observed preparing the yarn for another
weaver; the preparation process is called “Keb-khao-lai” which means setting the yarns for
the required pattern. All the processes, including preparing the yarn, setting up the loom for
weaving and the weaving process will take about one month or over one month to complete
depending on the pattern. Subject 17 described how a very complex pattern might take
about six months to one year to finish; another textile pattern called “twelve patterns” took
her and her friends about a year to finish, the length and size of that textile was pretty big as
well. In the same village, a weaver called Subject 18 was helping a co-worker to gather silk
yarns to the horns on a loom. There were three weavers working on one loom, two of them
doing Keb-khao-lai (following the pattern) and the other one weaving. The weavers usually
undertake the two processes at the same time because they were making a hard and
complicated pattern called Pha Sib-lai or ‘ten patterns’ textile, which requires three weavers
to collaborate at the same time.
Another Ban Pone weaver (Subject 20) explained how new equipment called ‘Mai Ngud’,
which means to pry the silk yarn, was used with their existing loom to save energy when
they weave silk. Before this equipment became available, they had to lift wooden loom
components when they were weaving, but now they were using Mai Ngud automatic metal
equipment designed by local people using more recent knowledge. Subject 20 said, “We
normally will start weaving in the early morning around 4-5am, then will finish around 4-
5pm. The complex patterns take us about 3-4 months to finish. Now I am doing ‘the pine
tree and the cluster of flower’ patterns”.
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Ban Wai luem
A weaver in Ban Wai luem (subject 30) explained that she does not raise silk worms at her
house because she has no area for growing mulberry trees. She bought silk yarn from other
villagers for Sen Poong (weft) silk yarns, she also bought silk yarn from the Kamnan Joon
Group in Petcha-boon province in northern Thailand for the Sen Yuen (warp) yarns which
run contrary (or the opposite direction) to Sen Poong to make the pattern. The Kamnan Joon
Group has an automated machine for getting silk yarn from the cocoons or Sao-Mai. The
machine can make silk yarn thicker and thereby improving the quality; this kind of silk yarn
is called ‘white silk cocoon’. A simple comparison between buying silk and making their
own indicates the costs to be about the same. Subject 30 prefers to buy silk yarns and she
maintains that “it is better for weaving and there is no time wasted making the silk yarns, so
we can concentrate on weaving beautiful patterns”
Ban Sam-ko
Subject 23, a weaver from Ban Sam-ko, said “before, when we were working, we’d never
measured anything using (measuring) equipment, (we) only gauged (the volume) by eye.
But after we went for training, we have learnt a lot about how to measure the quantity of
colours we should use for colour-dying, and money management, which is very important to
us. After we know how to manage our budget it seems like we have increased the profits.
This makes the villagers love to work more.” The villagers use a normal hand-weaving
loom for weaving silk, which means it usually takes time to finish each product. For the
dying processes, the villagers use both dyes made from natural materials and chemical in the
ratio of approximately 50-50, following the needs of market.
Ban Ta Sa-wang
Subject 24 from the Chan So-ma Group in Ban Ta Sa-wang explained his production
methods; ‘in my own way, I design the pattern first then design the weaving techniques for
each pattern. The designers need to understand the weaving techniques as well.’ he added.
Subject 24 also explained the concept of weaving techniques in this group, he adapted the
techniques new patterns by using traditional Isan techniques called ‘Khit and Jok’, these
were developed to produce Pha Yok tong which is a complex and more expensive pattern
with gold coloured silk. When developing patterns, Subject 24 and some of his students
have responsibility for designing and adapting the weaving techniques, such as Koh (stuck),
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Tor-kwum (weaving up side down), Keb Sen (collecting a yarn) and Keb Song-sen
(collecting two yarns).
6.2 Equipment
Ban Pa-aw
The Ban Pa-aw weaving group received a 70,000 baht budget from a government
organization called ‘The office of economy stimulated for Ubon Rajathanee province’. They
used some of the budget to buy seven looms and the rest of the funding for other weaving
and cutting equipment such as a sewing machine. They adapted a wooden loom to metal
construction, not the whole loom but some parts which helped weavers lift the equipment
more easily and therefore the loom was more convenient when they were weaving. The
existing wooden looms were made using traditional local knowledge. When the villagers
carry the new loom to give weaving demonstrations, it is a lot more convenient to carry and
to assemble. The village wooden loom maker produced a metal loom by copying the
existing wooden loom, the weavers have since found it has a longer stand and is more
modern -Yes. One weaver (Subject 15) preferred the hand-weaving loom to the twitch loom
because it is easier and faster to weave using her particular skills. The group has seven
looms altogether including five hand-weaving loom and two twitch looms. Normally
committee or group members have their own loom at their respective houses.
Ban Lao-suea-goke.
In Ban Lao-suea-goke the weaving group changed to the twitch-weaving loom in the
Buddhist year of 2534 (1991). A government committee who came to help the village
establish the weaving group suggested that the twitch-weaving loom would help them as it
was more convenient and faster, however the weavers have since discovered that only
simple patterns can be made. Kee-kra-took: the twitch-weaving loom was made in the
village by a wood-worker named. Fuem (a piece of equipment that looks like a long comb
and is used with the loom) was bought a long time ago from a shop in Ubon Rajathanee city
for about 280 baht.
The differences between a twitch-weaving loom (Kee-kra-took) and a hand-weaving loom
(Kee-tor-mue) lie in the efficiency of the twitch loom design. The twitch-weaving loom is
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modern and faster and the weaver just has to pull down the string to work the Kra-suay
(Warp). The weaver uses both legs to press the wooden stick below, but there is no need to
change legs like the hand-weaving loom. However, the loom is really only good for textiles
with simple patterns employing only 2 to 3 horns. The hand-weaving loom or Kee-tor-mue
is considered to be the normal traditional loom and is good for hard and complex patterns,
capable of producing textiles with more delicate and beautiful patterns. However, the hand-
weaving loom requires a constant and high level of hand and arm energy to make Kra-suay
work.
Ban Chonnabot.
In Ban Chonnabot, Mudmee silk is a popular product, especially Mudmee textiles in a golden
colour. The process of Mudmee silk weaving requires 3 horns which are called Khao in Isan
dialect or Ta-kor in Thai language. The equipment the weavers were observed using was a
hand-weaving loom (Kee-tor-mue), a harness or horns (Khao), a reed (fuem), treadles (Mai
yeab) for feet, and Kra-suay to insert the silk thread for each pattern
Ban Wai-luem.
Ban Wai-luem weavers were observed using the following textile production techniques and
equipment.
1 Ta-kor or Khao (horn) for making more details in the patterns and to make the textile
thicker as well.
2 Pha Sa-ket has four Ta-kor and four Ka-yiab (foot-sticks), which make this type
thicker than other type of textiles made here.
3 Pha Mudmee three Ta-kor is different from other normal silk, as it has 3 foot sticks.
Normally they just use 2 foot-sticks for silk weaving.
6.3 Dyes and Colours
Ban Lao-suea-goke
In Ban Lao-suea-goke the weavers use chemicals and natural materials to dye yarn. Subject
1 described how ‘at the moment, natural colour dyes are hard to find and prepare, they waste
(take) so much time (to prepare) when compare to chemical colours. But the good thing I
like of the natural colour is (that) the colour will not come out easily when we use the
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clothes for a while. Actually it depends on the process of boiling the water as well, whether
the colour will later come out easily or not’. Existing textile training had re-introduced
natural colour-dyes for green, pink and a wooden (brown0 colour used for making a Scotch
pattern loincloth called Pha Khao-ma. Subject 1 also said ‘at the moment, the natural dyed-
colour is hard to find and prepare, wasting so much time when compared to chemical colour.
But the good thing I like about natural colour is that the colour will not come out easily
when we have used the clothes for a while. Actually it depends on the process of boiling the
natural material with water whether the colour will later come out easily or not’.
For dying cotton other village weavers use chemical colours mixed with natural colours, for
example tree bark such as Muang, Bug-mee and Ma-glua. This is done to increase the
longevity of the colour in the fabric. Subject 23 uses more natural material colour-dyes than
chemical dyes; she commented ‘if we mix with many kinds of bark tree, the colour will
come out very pretty…we use any kind of tree bark that gives colour that we find locally’
Ban Chonnabot
In Ban Chonnabot, Subject 4 was tie-dying colour using only one colour each day. The day
we visited he was dying a natural red colour from the stick lac (thick liquid) from Krang (a
kind of insect found in Thailand). Sometimes the final colour was like the blood of the pig
and was called Luead Mu and was one of the most popular colours for Mudmee silk.
Normally the weavers do not use the natural materials for dyes because it is hard to find the
different kinds of tree barks and insects. Subject 4 said ‘the colours we had made (from
natural materials) were too light for the dying process. It is also hard to find the right colour
we need from natural materials…but for me, I prefer to use both ways”. Currently textile
workers in Ban Chonnabot tend to use more chemical dyes as they are easy to buy from the
local village market. ‘the chemical colour is more convenient for us and also gives bright
colours such as bright pink or red, which are popular among people who love Mudmee silk
for making a dress’. Subject 4 is still not sure whether the colour from chemical dyes would
last in the cloth longer than the natural dyes. He was also concerned about the danger of
using chemicals for the dying process. He and other textile workers have to wear protection
such as gloves and face cover-cloth and undertake the dying process very carefully,
including washing the dye off his body very carefully after he has finished the work.
Subject 4 said his trick was to use an alkaline (PH) salt such as ‘Sunlight’, a Thai brand dish-
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washing liquid, which he mixes with the chemical dyes when he tie-dyes the cloth. He said,
‘I think it helps to kill some of the strong chemical’.
Ban Pone
Weavers in Ban Pone we questioned about using natural materials to prepare dyes for textile
production. Subject 20 said they used to do a lot in the past but now they tend to use more
chemical colour-dyed. Another villager Subject 20 does both natural and chemical colour-
dyed and she said, “It depends on the customer requirement, a kind of different ways of
(seeing) beauty. Sometimes they prefer the chemical dyes because the colour is so fresh and
lively, but some of them prefer the natural colour as it has its own natural beauty with softer
colour”. Subject 20 prefers the natural colour-dyes and she thinks from her perspective they
are more beautiful. “The natural dyes have their own beauty, soft, very pretty. They (natural
dyes) are not easy to get colour running while washing like some of chemical dyes. The
cloth might fade if you have been using them for so long, but this also happens with both
natural and chemical dyes”. In the past, she only used dyes from natural materials, but now
the world has changed and she has to follow the needs of the customer as well. She did all
the dying process by herself, for both natural and chemical colour-dyed. She said, “it is kind
of hard work. I do all the processes by myself. I did not get much sleep like other aged
villagers who are supposed to get an afternoon nap, which is called ‘Non Wane’ in Isan
language. But textile weaving is what I love to do and of course (I can) earn money from
that”.
In Ban Pone natural dyes come from different tree barks, for example Grudia chrysantha, a
small tree with yellow flowers that gives a red colour. Normally the weavers use local trees
from the village or nearby. This is still a problem for some villages that do not have those
kinds of trees that provide suitable colours for dying. Subject 21 said, ‘in this village, we
don’t have much (natural material) left now. Only the main colours, for example: red,
brown, blue and yellow’. Eucalyptus trees that are available near the village give off a grey
colour. She said, ‘if we mix the Eucalyptus tree bark with mud from nearby marshes, the
colour will come out to be a lighter gray, similar to the colour of mangosteen skin’. Then
Subject 21 described her trick, ‘we do trials all the times. If the colours come out OK and
they are not spotted or stained, then it seems to be successful.” Subject 21 always buys
chemical dyes from the market that come in a tube form that she later has to mix with water.
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The chemical dyes actually have many beautiful colours that could not be made from natural
materials, which is why some villager weavers prefer chemical dyes. Subject 21 also used a
Thai grass called Ya Pa-lang to mix with the natural and chemical dyes to make the colour
last longer in the cloth. She had little knowledge about natural dyes in other regions, for
example she did not know of the Ma Hode tree bark that the villagers used in Surin province.
She did not like Dok Anchan which is a kind of Thai flower that gives a blue-purple colour
because the colour does not come out from the plant very well, complaining that she had to
dye the colour many times.
Mai Noi means: little silk which gives a smaller thread and a softer touch as well. It comes
from the small silk worm, and is not the usual regular silk yarn. Mai Jeen, called Chinese
silk comes from a factory and sells for about 1,300 baht per 1 kilogram which some people
like for making scarves.
Ban Wai-luem.
Ban Wai-luem weavers use chemical dyes from the Sing to (Lion) and Kreong-bin (Plane)
Thai brand. The village has plenty of rice paddies but not many trees and if they really need
natural material for dying colours they have to order the material from other places. Subject
31, a village weaver said ‘for both natural and chemical dyes when you wash the cloth for
the first time, the colour will come out automatically anyway. But it depends on the process
we used whether the colour will come out a lot or just a little bit’. Subject 31 thinks the
natural colour is good for plain textiles, and the chemical colour is good for Mudmee textiles
because they need the fresh colours to emphasize the pattern. The disadvantage of using
natural materials to dye yarn for Mudmee silk is that the colours from some trees spread and
mix to a point where they cannot produce the right Mudmee pattern. She doesn’t think there
are any problems with chemical dyes, as long as weavers know how to protect their health.
She bought gloves, protection glasses and the protective face (breathing) cloth for the textile
workers in her group who are involved with the dying process. Subject 31 will boil the
colour dyes in water for a long time until they become very hot, before going through the
dying process. She told us this trick helps the colour last a long time in the cloth and it will
not come so easily when washed.
Ban Sam-ko.
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A weaver in Ban Sam-ko, Subject 23, is concerned about chemical dyes and she want to use
natural dyes more because chemical dyes cause harm to the environment, society and to the
lives of the villagers. She said ‘we don’t have enough good drainage in the village.
Sometimes villagers throw the leftover chemicals from the dying process into their garden
and they are toxic to their fruits and vegetable’.
Ban Ta Sa-wang
The Ban Ta Sa-wang Village Group mostly use chemical dyes as they are convenient to use
and also give bright colours. The Khmer-Surin people love to wear clothes with the bright
colours, such as red, blue and green. However, the Chan Soma Group from the same
village, dye silk using predominantly natural materials and are recognized for their
knowledge and skill in using dyes made from natural materials. In the past, village weavers
used traditional natural material colour-dying techniques for more than a hundred years. The
skills had been passed from generation to generation as a component of village culture and
heritage. The source of natural material for dying comes from local plants in the village
area. However, there are not many plants left of the plants that give good permanent colour,
and weavers describe how natural dyes in the past would last for at least a hundred years.
They gave the following examples of natural dyes that had a good reputation for longevity;
Krung: giving red colour, Kram: giving blue colour, Pra Hode tree bark and Glare tree bark
which gave a yellow colour.
6.4 Pattern
Ban Pa aw
A weaver (Subject 14) in Ban Pa-aw mentioned the Lai Kab-bua pattern or ‘the husk of
lotus’ pattern, which is recognized as the significant identity pattern for Ubon Rajathanee
province and has a history of being well known and associated with Isan people. Village
weavers call the pattern of the outline leaf growth on a banana tree trunk Lai Kab-kluay,
however this pattern has recently become popular in city markets and city dwellers call it the
pattern of rain. Lai Kab-kluay, is the applied pattern from Lai Kab-bua. In Ban Pa aw the
most popular silks used in textile competitions are Look Kaew and Mudmee pattern in plain
silk.
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Ban Lao-suea-goke
For a long time in Ban Lao-suea-goke, the villagers have been weaving cotton in a renowned
checked pattern called “Scotch pattern”, which uses two horns (khao) only. Usually it can
be used for the loincloth or Pha khao-ma traditional cloth for villagers to wear around their
waist. Subject 1’s former work was the Pha Kab-bua, which is recognized as a logo of
Ubon Rajathanee province. She also weaved the two coloured mini Scotch pattern for the
village school and schools nearby that order her textile for their special events costume. The
patterns she used to make included plain pattern Kab-bua, and Scotch pattern which the
villagers like to use for shirts or loincloths. This village has a great interested in weaving the
big and small size or check pattern (Scotch) for both loincloths and plain pattern clothes.
Another villager Subject 11, weaves many patterns such as the Khit pattern for cotton, plain
pattern for silk called Kab-bua Yok-dok which is different to the city Kab-bua pattern and is
now a kind of local identity. She also weaves Mudmee silk for a long skirt for Isan women
called Pha Sin; she weaves her own Pha Sin as well as other clothes. Subject 11 maintains
her patterns are from ancient times and in her weaving she has adapted various different
patterns, and her current weaving demonstrates how she created new patterns. At the
moment, almost every house uses chemical dyes with only one house across from her house
still dying colours using natural materials such as tree bark called Plueak Muang or Plueak
Ken. The patterns other villagers make are traditional patterns they have adapted using
modern influences. Pha Khit is from the Khao-suan-guang district in Khon Kaen and the
weavers which they used as an example of the traditional local Khit pattern. Subject 13
explained more about the cotton textile from Khon Kaen called Ton-son-yai pattern, which
means ‘the big pine tree’ pattern dyed an indigo blue which an old lady called Pu Tao had
weaved about ninety years ago.
Ban Chonnabot
Subject 1 was weaving a pattern called Lai Kai Kamen, which means the Khmer egg pattern.
This is a traditional Khon Kaen pattern that she has been weaving for a long time. A
weaver, subject 3 was weaving silk patterns called Lor-nang in Isan or Na-nang in central
Thai language, which means the lady’s face pattern. It is Mudmee silk weaving using three
horns which is usual in this village. The patterns are from ancient Isan times and people in
this village know traditional patterns well. Subject 4 said ‘we still do traditional patterns but
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sometimes we like to create new patterns which are adapted from the old patterns. We just
want to make something new, not too boring as usual’. Subject 4 added that the pattern
called Lor-nang is one of the traditional patterns which have many kinds of patterns together
in one piece of textile. For example, a bird pattern with other patterns lying in between, such
as Tua Kan or Er Pha (local Isan dialect) which are the flower and zigzagging (sawtooth)
patterns.
Ban Pone
Subject 17, a Ban pone weaver, is making a pattern called Dok kra-buan a kind of flower
pattern which has to be woven with twelve horns (khao), ten patterns (lai), and over four
hundred yarns or strings. The ten traditional patterns include a flower, a fish-tooth and a
Naga (serpent) and are famous in Kalasin province due to the traditional Isan Pu Tai people.
Subject 18 showed us a completed weaving in a green colour from chemical dyes that she
had made. It contains a pattern called Lai-nak-norn, which means ‘Sleeping Naga’ pattern.
Mostly the patterns that Subject 18 had made are for village people from her generation that
she has known since she was born. She adapted some of these patterns when she was
growing up and has since developed more weaving skills. The textiles in Kalasin province
tend to use a variety of patterns including big and small patterns together, although they are
different from Sakol-nakorn province (they both are Phu Tai ethnic group). The Sakol-
nakorn province textiles tend to use smaller sized patterns. Sometime the Kalasin people
called them Phu Tai Yor (Yor marns scale down in Isan language).
At the time Subject 19 was making the Pha Sib-lai or the ‘ten patterns’ and she described
how people like to buy the ‘ten patterns’ textile for making long skirts or blouses for special
events. It is more expensive than other patterns due to the complexity of the weaving
processes. Some weavers have produced about sixty patterns including older traditional
patterns and newer adapted patterns.
Ban Wai-luem
The Ban Wai-luem villagers preserve traditional patterns and they often win prizes in local
and national textile competitions, they have also created new patterns, but some of them
were too complex to weave. Currently, the villagers are promoting Pha Sa-ket to become a
textile identifiable with the Roi-et province. The textile with the Sa-ket pattern dyed in the
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In-tha-nin (pink) colour is the most popular amongst customers. Customers from the
province or from other provinces usually phone to order textiles, sometime they have seen
the product in a magazine and they quote the page number and the colour so that they can
order exactly the right product. They also make Pha Sa-ket with other colours such as baby-
blue, blue, and purple. The members were trained and have received some knowledge about
colour matching for each type of people’s skin, for example, pink colour might not be
suitable for people with dark skin. For a funeral there is no specific pattern associated with
the ritual, the villagers have to wear either black or white with any kind of pattern, and they
normally prefer black clothes with a plain pattern. Besides Pha Sa-ket they can also weave
many kinds of patterns following orders from customers, including patterns that are
recognised and identified with a particular province or village in region of Isan.
Ban Sam-ko
Subject 22, a weaver from Ban Sam-ko, exhibited a textile woven with in the Ma loon seem
pattern; she said ‘this is the traditional pattern called Ma-loon-seem in Khmer language
which means Taeng-tung-yeun or ‘stab while standing’; it can also mean Clan-tam-kan-ma
or ‘creeping by following each other’. To produce Ma-loon-seem they use one of the tie-
dying techniques called Mud-gleaw and it takes about three days to weave the textile. The
pattern is compiled with many horizontal lines and is comparable to textiles from the Khmer
period when the people had immigrated to Surin province simply by following on another.
Subject 23 told us about the textile patterns from her village “we love to use Surin traditional
patterns such as Pha Hole which means ‘spread’ in Khmer, and Pha Am-prom which means
Prom Buddha in Khmer. We wove these patterns and gave them to the Queen a long time
ago.” Subject 23 is wearing the pattern called Ta-lay-bod, which is in Khmer language
mean ‘the lake’ or ‘mini wave’. The villagers also use new patterns that the Department of
Industry in Bangkok sent to them for example, Sroy-dok-mak and Hua-jai-yung-wang
patterns which mean ‘I’m still single’.
Ban Ta Sa-wang
The Chan So-ma Group in Ban Ta Sa-wang, is led by Subject 24 who is not worried that
much about weaving as he trusts in the villagers’ weaving skills. He emphasized the design
and decoration of textile pattern and he describes how ‘Thai pattern is so
complicated…when we make the pattern, we have to make it liveable and moveable, which
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is called Lai Pen or ‘lively pattern’ in the technical language of the weavers. But if the
pattern does not come out very well, they would call Lai Tai or dead pattern’. Subject 24
also said that “pattern design is similar to using traditional patterns as the primitive idea and
creating a new pattern from them. Compared to writing a novel, we use the novel form but
add the words. This is just like when we design a pattern we have to put in the new details,
but still use the old structure of the pattern.”
Ban Na-kha
Ban Na-kha is a weaving village well known for Pha Khit patterns which are geometric,
diamond-grids and are used in decorative fabrics. Pha Khit is usually woven from cotton
and dyed from natural materials and it is used for pillowcases, bedclothes and shawls.
6.5 Product
A length of textile that has been woven in a rural Isan village can be described as a product.
In addition, there are many different kinds of products made from Isan textiles including
pillows, handbags, garments and scarves. Textile workers are constantly searching for new
ideas or applications that can be made from their textiles which they can sell as ‘textile
products’ and therefore a method of value-adding to their overall textile production.
Developing new products typically happens as the weavers follow the trends of the market
preference and from building on sales and the more popular orders from their customers.
Products tend to be similar but some villages specialize, for example, weavers from Ban
Lao-suea-goke use their plain cotton patterns as cloth for covering a table, they also sew
mini bags by hand from the local Kab-bua style of pattern.
A good example of village textile retail specialisation is Ban Na ka where many types of
hand-woven fabrics are produced in cotton, silk and other fabrics and in a variety of local
patterns. The prices of these fabrics range from a few Baht to thousands of Baht and taking
into consideration the time and effort spent weaving, as well as the expertise of the weavers,
the prices are very reasonable. The villagers sell their products in the village to people from
the city and neighbouring provinces that often come to buy textile products because the
materials are beautiful and the prices are reasonable. The village soon become Udorn Thani
province’s most famous and biggest hub for woven textiles with many shops for customers
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to choose from. The textiles include both solid colours and a variety of patterns. Some
textiles are tailor-made into ready-to-wear robes, skirts, pants, bathing clothes, pillow cases,
and other souvenirs.
6.6 Marketing
The use of the term marketing is intended to cover issues such as the ability of the village
textile workers to sell a product and the processes involved in selling textiles. The term is
also used also to give some indication of the value of the textile and textile products and the
financial gain to weavers. The primary methods of selling textiles range from individual
weavers houses, to the village weaving group shop and local markets and textile shops.
Other methods include responding directly to customer orders, selling to merchants from
larger centres and the OPOP fair in Bangkok. There were incidents of marketing support
from local, regional and national government departments such as assistance with packaging
and other promotional material.
Ban Pa-aw
There are still some weavers in Ban Pa aw that weave silk textiles and sell them from their
own houses and some weavers have established small showroom in their foyer or their
garage, or adapted a basement or similar part of the house. These weavers believe they can
sell their product more quickly and maybe at a slightly better price, as they are not
competing with other products sold at the weaving group shop.
The disadvantages of selling silk products from home can include how well an individual
weaver is known and the effort to become as identifiable as the weaving group shop,
especially if the weaver does not have an understanding of advertising. The customers can
see the directions that lead to the group shop as it is in the centre of Ban Pa-aw, and it is
more convenient than going through each of houses that weave and sell the product from
home. Village weavers felt that people tend to prefer more variety of choice when selecting
products from the group shop rather than only a few products from an individual weaver.
Most of the weavers prefer to take the finished product to sell at the village shop which
reinforces the social and cooperative nature of group working in the village.
Ban Lao-suea-goke
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In Ban Lao-suea-goke, the customers normally come to buy products or to place an order at
the group weaving centre, however they do not get many orders and most orders are from
people in the area and nearby. Subject 1 can sell her textiles for fifty baht for one metre
which means the price for one set is only two thousand bath; a loom can produce a length of
approximately four meters. It may take Subject 1 seven to nine days to male the cotton cloth
for which she will receive only five to six hundred baht profit for one piece; even at this
price she said it was OK for her living expenses. Another weaver Subject 11 said she
received about 1,500 baht per month for her textiles and she too said it was adequate for
living within the village.
Weavers typically sold textiles for ninety to one hundred baht for one set in a normal pattern
such as Pha Kab-bua, and one hundred and twenty baht for one metre of a special pattern
such as Pha Yok-dok. One finished product is made from approximately two metres of
woven textile. The nearby school had ordered textiles for making costumes for their team
activities and performances. Sa bai or the ‘breast-wrapped’ cloth in plain colours is selling
for two hundred and twenty baht for one piece of cloth. Plain colour cloth is normally for
cutting skirts or table-cloths.
Ban Chonnabot
When the Ban Chonnabot villagers have made Mudmee silk products they will sell then at
the village market or at souvenir shops on the main road of the village. There were more
than ten souvenir shops along both sides of the road as it has become a very famous
shopping area for silk and other local products from the Chonnabot district of Khon Kaen
province. Subject 3 sold her products to the Boon mee shop for one thousand four hundred
baht for one set. The Boon-mee shop will increase the price to two thousand baht when they
subsequently sell the textile to a customer. The finished product is made from four meters of
woven cloth. Subject 3 said that ‘the customers like to buy Mudmee silk for making
women’s blouses, men’s shirts, and for the traditional Isan long skirt called Pha Sin. A
textile product that is four meters of cloth takes about fourteen days to make. This includes
the seven day Mudmee preparation process prior to weaving and another seven days for the
weaving process. However, they only earn one thousand seven hundred to two thousand
baht for each product.
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Ban Pone
In Ban Pone, weavers said that income and profit depends on the complexity of the pattern.
For a simple pattern the selling price will be around a few thousands baht, where as a
complex pattern can sell for more than ten thousands bath for just one product. When one
considers that a weaver can spend a whole year making one piece of cloth then her income is
less than one thousand baht per month which is very little for such highly skilled work.
Ban Sam-ko
The main marketing opportunities for Ban Sam-ko weavers occurs at the group souvenir
shop, the biannual OTOP exhibitions, textile markets in Bangkok and Ra-yong province and
from orders from customers who make phone calls or drop by the group shop especially
some hi-class housewives from Surin and nearby.
Subject 23 told us about the village’s general situation at the moment. She considered the
villagers overall lifestyle was better since they have established the weaving group. The
villagers previously had a low-standard of education and healthcare and she believed that
now everything is better, especially the villager’s incomes which are about three thousand
baht for each villager each month. She added textile production ‘is better than everything
except the rice harvest, which depends on the weather, and we do not get enough income
from that”. After spending part of her life in a more civilized city like Bangkok, and after
going to see the work in a few countries in Asia, she understands the importance of local
product development. She emphasized the importance of the preservation of our own
identity through making Isan products.
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Appendix 5.2B Village Interview Data
Appendix 5.2B Village Interview Data is the interview responses from the survey of
ten villages in Isan in a period covering January to August 2005. The following data
are names of ten villages that had been interviewed. The data is taken from field work
notes and has not been modified or edited.
Content: Village names
1. Ban Chonnabot
2. Ban Koot-suay
3. Ban Lao-suea-goke
4. Ban Na-kha
5. Ban Pa-aw
6. Ban Pak-thong-chai
7. Ban Pone
8. Ban Sam-ko
9. Ban Ta Sa-wang
10. Ban Wai-luem
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1. Ban Chonnabot
Address: Ban Chonnabot, Tambon Sri-boon-raeng, Ampoer Chonnabot, Khon Kaen
Subject 1
- She started weaving since she was about 17-18 years old, by learning from Pu
Tao (means “old people” in Isan language) in her family.
- She has been doing the textile weaving including Mudmee and other kind of silk
weaving for more than 20 years.
- She told us that, they do the textile weaving, mostly Mudmee, in every single
house of this village for ancient times. The silk weaving trends to be the main
occupation for people in this village, both men and women.
- The main characteristic of Chonnabot village is working like a family system.
Normally the husband will do tie-dyed colour (Mudmee) and the wife will do
textile weaving, but sometimes they take turns.
- When they have done the completely Mudmee silk product, they will go to sell
to the market or souvenir shops on the main road of Chonnabot village. There
were more than 10 souvenir shops along both side of that road, as it is very
famous shopping area for silk and other local products from Chonnabot district
of Khon Kaen province.
- At the time we went there, she was weaving the pattern called Lai Kai Kamen,
which means Khmer’s egg pattern. This pattern is traditional pattern of Khon
Kaen that she has been weaving for a long time.
- She and her husband sometimes have applied from traditional pattern to their
new pattern when they were doing the tie-dyed colour to make the product look
better and difference.
- It took her about 2-3 days to finish the weaving process.
- The processes of Mudmee silk weaving is done by using 3 horns (Khao in Isan
language or Ta-kor in Thai language). Mudmee silk is kind of popular product
here, especially in the golden colour.
- The weaving equipments that she was using are hand-weaving loom (Kee-tor-
mue), harness or horns (Khao), reed (fuem), treadles (Mai-yeab) for feet, and
Kra-suay for insert the silk thread in each pattern required.
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- “If you want to know how to weave, you have to know how is each pattern
working, like how did it come and how to create it”, She explained about the
pattern weaving.
- She also said, “It would be easier when you do the weaving if you understand
the patterns so far”
- The Mudmee process is very complicated because it is not only the weaving that
we have to do, but also the complex processes before weaving, which are;
Create pattern Tie (Mudmee) 1st colour Dye 1st colour
Wash off Tie-dyed other colours Wash off
Until complete all colour in the pattern Weaving process
- Anyway, Mudmee silk weaving is unique and brings the fame to Isan people,
especially in Chonnabot, Khon Kaen province (the central of Isan region).
- The problems:
o It is not that easy to sell the product.
o The product price and profits are coming down right now.
o She wants the price up to 2,500 baht per one set of cloth (4 metre), as
she only got 2,000 baht or less per one set at the moment.
o She said, “I don’t think the price we get is appropriate if compare to the
complicated processes of each product. It is just not worth”.
Subject 2
- He is subject 1’s husband, doing the tie-dyed colour for subject 1 to weave in
the next pattern.
- He said, “We, the Chonnabot villagers are doing kind of small family
industry. Sometimes we take turns, like my wife will do the tie-dyed and I will
do the weaving”.
- The equipment for Mudmee called Hoang and Akk (see images in Appendix
5.3: Images from Village Interviews)
- They normally buy the silk yarn from the country area that has the silk worm
house for growing the silk worm.
- The silk yarns were original in white colour. The yellow colour silk yarns that
we saw were dyed with yellow colour already.
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- People here trend to dye the hot colour tone, such as yellow for the primary
colour of each pattern. Subject 2 is doing the tie-dyed in yellow colour as well.
- They use the chemical colour for dying process, as it is easily to buy from the
local market in this village.
- He explained the process of Mudmee in the way he does.
o Firstly he takes the original (white) silk yarn to tie in a knot following
the first (primary) colour of pattern, by using the string that make of
plastic called Chueak-fang
o In the past, they used another kind of string made of natural product
such as straw instead of Chueak-fang
o After finish tied the pattern in the first colour, then he has to dye a
whole bunch of yarns by using chemical colour ingredient mix with
hot boiling water.
o He leaves the yarns in the hot water for a while, and then leaves it dry
in the air.
o After the silk yarns are dried, he will untie the knot.
o Then start to tie again in the second colour of the same pattern, then
repeat those process again and again until he finish all of those colours
following the pattern.
o Finally, he can send a whole bunch of finished tie-dyed colour silk
yarn (normally each pattern has about 5 colours or more) to the
weaving process next step.
Subject 3
- We found her was weaving in the house’s basement with the other 2 ladies.
- Textile weaving is only her main occupation.
- She has learnt how to weave since she was young, from her mother like
generation to generation at this village.
- At that time, she was weaving the silk called Lor-nang (Isan lanuage) or Na-
nang (Thai language) pattern, which means the lady’s face pattern. It is
Mudmee silk weaving with 3 horns, as usual in this village.
- The 1 finished cloth product (they normally called 1 pair) has 4 meters length.
- She will sell her product to the shop down the road for 1,400 baht per 1 pair,
and the shop will put the price of 2,000 baht to the customer.
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- “The customers are likely to buy Mudmee silk for cutting women blouse, men
shirt, and Isan traditional long skirt called Pha Sin
- “Our Chonnabot village is famous for Mudmee silk. We often won the first
prize for Mudmee silk competition in Isan area.” She said.
- She bought the silk yarn from the Chonnabot village’s local market, and did
the tie-dyed colour by herself before we saw her was weaving Mudmee silk at
that time.
- She has to prepare the silk yarn from those Mudmee processes, before setting
in the hand-weaving loom for the fit length of 1 pair cloth (4 meters).
- In the picture, she rolled up Sen Yuen when she has weaved about 4-5 inches.
[Sen Yuen is horizontal setting for the silk yarn, while Sen Tang is vertical
setting for the silk yarn in the loom.
Subject 4
- He is another weaver’s husband that came for lunch and had nice conversation
with the friendly environment with us.
- He has been helping his wife for the tie-dyeing Mudmee silk for more than 10
years, together with his main occupation, which is a rice-harvest worker.
- Normally he does the Mudmee or tie-dyed colour at his house nearby, then his
wife will do the 3 horns weaving here with other ladies.
- He was born and grew up here. He knows about the story of this village very
well, especially how famous of Mudmee silk from his own village. He is proud
of Isan Mudmee silk that people around the world (well, for whom interested)
must have heard about it.
- The patterns are from ancient times of Isan era. People in this village know the
traditional patterns well. He said, “We still do the traditional patterns but
sometimes we like to create the new patterns which are adapted from the old
patterns. We just want to make something new, not too boring as usual”.
- He added about the pattern called Lo-nang, is one of the traditional pattern
with having many kind of patterns altogether in one textile. For example, bird
pattern with some of other patterns to lie between, called Tua-kan (Thai
language) or Er Pha (Isan language), which are the flower and zigzagging
(sawtooth) patterns.
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- One product of their textile (4 meters) took about 14 days to make it.
Including the 7 days preparation process before weave (doing the Mudmee)
and another 7 days of weaving process. But they earn the income for only
1,700-2,000 baht per 1 product only.
- He was doing the tie-dyed colour with only one colour each day. That day he
was dying the natural red colour from the stick lac of Krang (a kind of insect
in Thailand). Sometimes the colour comes out like a blood of the pig, called
Luead-Mu colour. It is also one of the popular colours for Mudmee silk.
- Normally they do not use the natural-dyed colour that much in this village, as
it hard to get the colour from those natural stuffs such as some kind of tree
bark or some kind of insects. “The colour we had got was too light too taking
it to the dying process. It is also hard to find the right colour we need from
those natural stuffs too. But for me, I prefer to use both ways”, he admitted.
- At this stage, the textile workers in Chonnabot village trend to use chemical
dyed-colour more, as it easily to buy from the local market at the village. “The
chemical colour made us more convenience and also gave the bright colour
such as bright pink or red, which are popular among people who love Mudmee
silk for cutting dress” he said.
- By the way, he is still not sure about the colour from chemical process that
would be lasted out on the cloth longer than the natural dye-colour. He has
concerned about the danger of chemical dying process as well. He and other
textile workers have to wear the protection such as gloves and cover-face
cloth, and do those dying process very carefully, including wash off his body
very clean after he has done the work.
- His trick: he used an alkaline salt such as Sunlight (Thai brand dish-washing
liquid), to mix with the chemical colour when he did the tie-dyed colour. He
said, “I think it helps to kill some of the strong chemical”.
2. Ban Koot-suay
Address: Ban Koot-suay, Tambon Kam-pra, Ampoer Hua-ta-parn, Amnat-charoen
Subject 5
- She is the president of the 4th (Moo 4) weaving group at Ban Koot-suay.
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- She is also the marketing public relation of Tambol Kam-pra enterprise center
(Soon Vi-sa-ha-kit).
- Tambol Kam-pra consists of 12 villages
- 9 villages - main occupation: Khit weaving
- 3 villages - main occupation: merchant, and others
- Moo 4 has about 40 members in the weaving group, but only 20 of that are
really do the weaving at the moment.
- They weave at each own house and take the finish product to this centre, to sell
altogether with other products.
- The popular product are any kind of cotton product such as wrapped-over cloth,
table-covered cloth, bed cover sheet, a bathing cloth or Pha Khao-ma (loincloth)
and Pha Dai.
- She explained the “Khit 72 years for the king” (on VDO). It is the longest Pha
Khit in the world.
- Problems:
- Run out of time for making product following the orders
- Customers from school nearby (wearing Thai costume day)
- Customers from other province
- Want to get better or new technology for the textile equipment, such as Kee
kra-took for the faster processes.
Subject 6
- She is the president of the 10th (Moo 10) weaving group at Ban Koot-suay.
- She is also the general secretary of Tambon Kam-pra enterprise center (Soon Vi-
sa-ha-kit).
- She said, “Only in my house out of a whole village, that still have the traditional
cotton making process. My mother still use all the traditional equipment, come
to my house if you want to see…”
- “My mother wants to conserve these traditional textile equipments from her
generation. Yes, they still can use very well”, she added.
- Those processes are, cotton equipments preparation before weaving called Ew,
Akk, Lak-fuea, and so on.
- She did the textile work at her house, following the orders from the customers.
She and her mother have their own loom (Kee).
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- She weave the cotton yarn, Siam yarn (sometime they called Tey-lon), and
artificial yarn.
- Moo.10 has about 10-20 members that are actually do the weaving at the
moment. They weave inside or in front of their house (the foyer). They do not
weave in the basement as before, when they had the two floors house Isan style.
(Now, all the houses in this village have been developed following the climate
that getting cold every year. They build the brick one floor house, not wooden
like before.)
- In this village, they had never done the silk preparation and weaving. Only
cotton making they are doing. She has a cotton tree at her house. She and her
mother are happy to show us ‘the evolution processes of cotton making’.
Subject 7
- Isan Textile expert (cotton making) –the mother of subject 6
- She showed us all the cotton processes making at her house (on VDO about half
an hour).
3. Ban Lao-suea-goke
Address: Ban Lao-suea-goke, Tambon Lao-suea-goke , Sub-Ampoer Lao-suea-goke,
Ubon Rajathanee
Subject 8
- She is a member of “Ban Lao-suea-goke cotton weaving group”. She comes to
the group weaving office or workshop to weave the cotton everyday.
- She was wearing cotton clothes that she did both the weaving and dying colour
by herself. (It is normally what people in this village do –mostly are the old and
middle-age weaver)
- She only does the cotton weaving cloth for her main occupation, and does not
do any other product like the bag or clothes cutting. Before these days, she did
the Mudmee dye-colour and weaving, but cannot do it at the moment because
her eyesight is not as good as before since she got old. She normally does the
simple pattern weaving such as Scotch pattern with blue and white colours.
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- This village has been weaving the cotton for ages ago, emphasized with the
check (they called Scotch) pattern, which suing 2 horns. It usually can be used
for the loincloth or Pha Khao-ma traditional cloth for Isan guy wearing along
the waist.
- Her former work was works was Pha Kab-bua, which means the lotus husk
pattern textile. This pattern is a logo of Ubon Rajathanee province. She also
weaved the 2 colours mini Scotch pattern for the village school and the school
nearby that made the orders for their special events costume.
- “Normally the customer come to buy the product or make the order here at this
place, but we still don’t get that much orders anyway –only people in this area
and nearby”, she said.
- Course and development:
“Ban Lao-sua-goke cotton weaving group” had settled by the Ubon Rajathanee
Development Committee. Previously they did the weaving (by using the hand-
weaving loom) at their own house for their private used purpose. After the
village have settled the weaving group, they started doing the cotton weaving
together in the group workshop and started using the twitch-weaving loom later.
- They have no souvenir shop of the group. They do the selling process quite
simple because most of the customers are people from the village and nearby.
They just sell their product at the group office (workshop). Sometimes the
customers come and see the weaving process, and they would probably buy or
make another order at that time.
- The twitch-weaving loom (Kee Kra-took):
They had changed to this kind of loom since the Buddhist Era 2534. The
committee from the government who came to help them settle had suggested
that the twitch-weaving loom would help them get more convenience in faster
weaving, but only the simple pattern can be made from it.
- Cotton process:
She did all the processes from cotton plant cotton yarn colour-dye
weaving for her product making.
- In this group, they use both natural cotton that made by themselves and the
processed cotton from the market, called “cotton 16”, which is sometimes easier
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for the cotton making process. Cotton 16 can be bought for 500-600 baht for 1
ball (4 and a half kilogram), which can weave the cloth for 42 metres.
- She can sell her product for 50 baht per 1 metre. That means the price for 1 set
(a loom = 40-42 meters) is only 2,000 baht, which took her 7-9 days for the
cotton making processes. She finally got only 500-600 baht profits for that, even
she said it is ok for her living expenses.
- The dyed-colour process:
o She dyed the colour by using both chemical and natural dyed-colour.
o For the natural dyed-colour, she use the tree bark that could found at the
villge such as A-lan and Plauy (Thai names) and also the Ka-noon (a
jack fruit) that gives a light pink colour.
o “At the moment, the natural dyed-colour is hard to find and make it,
wasting so much time if compare to chemical colour. But the good thing
I like of the natural colour is, the colour will not come out easily when
we used the clothes for a while. Actually it depends on the process of
colour boiling water as well, for the colour will later come out easily or
not”, Subject 8 said.
- When they have the Buddhist traditional events or the village events such as the
house-warming or the wedding, they could not come to weave the cotton as they
had to go help other villagers. It is sort of family-village system for giving help
to each other.
- Subject 8 told us about people in the village, the new generation do not give
much attention about weaving culture. “We used to have the weaving training
lesson at the village. Some of them did attend, but still have not yet continue
weaving with us after that”, she said.
- The textile training was about using natural colour-dyed such as green, pink and
wooden colour for doing the Scotch pattern loincloth (Pha Khao-ma).
- Needs:
o Better market -more customers. There are enough textile workers but
not enough customers.
o Supporter/Trainer –To give some advice about the new patterns,
colours or techniques. At the moment they only do the simple patterns
with the same and old techniques.
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o Preserve -no one interested, they need someone who can encourage the
new generation to care about their own textile culture. Apparently only a
few of the aged weaver at this village are still doing this. If this
generation finish, no one will continue and they will loose this culture.
Subject 9
- She started doing textile weaving since 18 years ago. She does weaving the
cloth for selling and wearing on her own. She did weave for her kids and her
grandkids, but they did not give an interested that much. They like to wear more
fashion clothes.
- In the past grandparents generation, they had been weaving before, such as
Mudmee and Pha Khao-ma, but they did not use the twitch loom like at present.
- This group has about 30 members. Some of the member always come by and
leave because there had no work for them to do. (No order, no customer, so they
just leave to do something else for their living)
- There were two weaving specialists from some government organization (she
was not sure whether Development or Industry department), came down to train
them the weaving process.
- The patterns she used to do including plain pattern, Kab-bua pattern, and Scotch
pattern (which the villager like to do the shirt-cutting or loincloth).
- Problems:
o Her income is not worth with what she did. “But we have to do anyway,
no other jobs for the aged, better than have no job and have got nothing
to do”, she said. Apparently she can sell only 35 baht per 1 metre.
o No market: If the group have their own souvenir shop or local market
would be better than they have to find the market and the customer by
their own like at present. If they could not find someone to buy their
product, it means they have no job and no income.
o No development: The design and production has remained the same
level since the past period until current period, which turns its result to
be not much orders or customers for them.
*on VDO: this lady was weaving by using the twitch-weaving loom (about 3 minutes)
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Subject 10
- Kee-kra-took: the twitch-weaving loom was made within this village by the
wood-worker named Koon
- Fuem: this weaving equipment was bought at the shop in Ubon Rajathanee
city for about 280 baht. (this price was long time ago)
- This village has the most interested in weaving the Scotch (or check) pattern,
both big and small size for the loincloth and plain pattern cloth.
- Need:
o More works (orders)
o Better price
- “The girls are not interested in weaving anymore right now”; “This place is
kind of the aged group working. Please help us finding some more works to
do”, she said finally.
- Mai-muan-dai (the wood for rolling the yarns) called Kor-sua in Isan.
- The differences between Kee-kra-took (twitchd-weaving loom) and Kee-tor-
mue (hand-weaving loom):
o Kee-kra-took
Modern
Faster
Good for the simple pattern (2-3 horns)
Just have to pull down the string (to make Kra-suay go)
Using both legs to press the wooden stick below, but no need to
switch the leg like hand-weaving loom
o Kee-tor-mue (or Kee-kra-tak)
Traditional
Normal loom
Good for hard and complex pattern, the product will become
more delicate and beautiful
Using energy (hand and arm) all the time to make Kra-suay go
Subject 11
- She is the head of “Ban Lao-suea-goke cotton weaving group”.
- She has been interested in the weaving since she was a little girl, about 10th
grade. She has started weaving since then up till now.
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- Course and develop of the group:
o This village has been doing the textile weaving for a long time, from
generation to generation. One day, the headman of Lao-suea-goke
district (Tambon) with the government helped to establish “Ban Lao-
suea-goke cotton weaving group”.
o There have about 32 members in the group, but always show up about
6-7 members, not many weaver left at the village at present.
o Mostly the members do the weaving at each own house (we only saw
2-3 houses were weaving that day), by using the hand-weaving loom.
o The hand-weaving loom or Kee-kra-tak is traditional loom, which have
to let the Kra-suay go by hand, no string using like Kee-kra-took.
o On the other hand, the aged weaver at the group weaving workshop
use Kee-kra-took for their convenience, suiting for their body ability
especially their eyes.
- She has been doing many patterns, for example; Khit pattern for cotton, plain
pattern for silk, Kab-bua-yok-dok pattern (special Kab-bua, which is different
form Kab-bua pattern in the city, it is kind of local identity), and Mudmee silk
for Pha Sin (long skirt for Isan lady) cutting. She does the weaving for her
own Pha Sin and other clothes.
- Pattern: those are from ancient times and she has adapted some part. The silk
that she is weaving now, she create the new pattern by herself (picture)
- At the moment, almost every house use chemical colour-dyed. Only a house
across to her house that still dying natural colour, using the tree bark called
Plueak Muang or Plueak Ken.
- The income (profits) she got about 1,500 baht per month. She said it is ok for
living within the village.
- The new generation villagers are not interested in textile weaving. They tend
to get a job in Bangkok, such as working in factory and beauty salon.
Subject 12
- (A sister of subject 11) She does the sewing and cutting product from cotton.
- She mentioned about Dr.Methi Kansarn from faculty of Liberal Arts at Ubon
Rajathanee University. He grew up in this village and came back to help with
development and giving some suggestion of the textile weaving in this village.
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He suggested them to do the identity pattern for Lao-sua-goke village, so they
have created the tiger pattern with the village’s name together. (Sua = tiger)
- The long cloth shows the example of patterns from what they do the weaving
(by hand). Dr.Methi suggested doing this for customers to see the example of
patterns and colours. It helps bringing more convenience when customers
come and make orders.
- How they sell the textile here, 1 set has the length of 1 metre. They sell 90-100
baht per 1 set (normal pattern, such as Pha Kab-bua) and 120baht per metre
(special pattern, such as Pha Yok-dok). 1 finished textile product has 2 metres.
They bought silk yarn from Bangkok.
- The patterns they make are from traditional pattern and adapted with modern
pattern influence.
- She showed Pha Khit from Khao-suan-guang district of Khon Kaen. They
bought this Pha Khit for an example product for the traditional local Khit
pattern.
- The school nearby had ordered their textile product for cutting costume for
their team activity or performance.
- The mini bags were made by hand sewing with local style in Kab-bua pattern.
- Colour-dyed:
o Colour-dyed for cotton, they use chemical colour to mix with natural
colour from the tree bark, such as Muang, Bug-mee, Ma-glua trees.
o If only do the natural colour-dyed, it might get old easily (colour come
out before time).
o At her house, they use more natural colour-dyed than chemical colour-
dyed. “If mix with many kinds of bark tree, the colour will come out
very pretty”, “We can use any kind of tree bark that gives colour, from
the local area that we could find”, she added.
Subject 13
- She is the textile weaver expert and knows a lot about traditional patterns.
- She has been weaving Pha Khit and Pha Mudmee with natural colour-dyed.
- At the moment, she uses chemical colour ordered from the market.
- She does not weave the cotton that much at this stage, as she got old. She does
making the ready-made yarns instead.
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- She explained more about the cotton textile from Khon Kaen called Ton-son-
yai pattern, which means ‘the big pine tree’ pattern with indigo colour. The
old lady (Pu Tao) had weaved for about 90 years ago.
- Sa-bai or the wrapped cloth in the plain colour is selling for 220 baht per 1
cloth. Plain colour cloth is normally for cutting skirt or table covering cloth.
- Patterns she showed:
o Black colour cloth
Mee-bug-jub (switch)
Kan-makk-noi
o Green colour cloth
Ta-bug-nut (pineapple’s eyes)
o Kom 5
Can count to 5 sharp corners
o Kom 5 wann (spread)
The size of pattern will be smaller, closer together but still has
5 sharp corners
o Kom 7
Bigger pattern, can count to be 7 sharp corners
4. Ban Na-kha
Address: Ban Na-kha, Tambon Na-kha, Ampoer Muang, Udorn Thani
- Ban Na-kha has been changed from the quite village decent years ago to
become the shopping village. In the past, the villagers used to weave and sell
their product within each own houses. But we rarely see the weaver show at
this shopping road in front of the house anymore, only those busy shops. So
we had to go farer inside the village to see how they weave these textiles for
real. But we did not see them working, as it was nearly New Year celebration,
and the villagers tend to prepare for that and relaxing.
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- Since the interview data from this village could not been obtained. The
following data are information about Ban Na-kha found from internet source.1
“Ban Na-kha is a weaving village well known for Pha Khit (geometric, diamond-
grid min used in decorative fabrics). Pha khit is usually woven from cotton and
dyed with natural substances. It is used for pillowcases, bedclothes and shawls.
Locally made handicrafts can be purchased here for reasonable price.
Ban Na-kha is located about 16 km from the city of Udorn Thani. Take the
highway towards Nong Khai province. It is km.133 in Muang district of Udorn
Thani province.
Ban Na-kha has many kinds of hand-woven fabrics such as cotton, silk and fabrics
in local patterns. The prices of these fabrics range from a few Baht to thousands.
But taking into consideration the time and effort spent in the weaving, as well as
the expertise of the weavers, the prices are very reasonable.”
“Villagers at Ban Na-kha are planters and croppers. The women have learned the
art of leaving a certain number of pieces. They put them up for sale in the village.
People in the city and neighbouring provinces often come to look for them
because the materials are beautiful and the prices are reasonable. The village has
soon become Udorn’s famous and biggest hub of woven materials with many
shops to choose from. The materials are both solid colours or in different
patterns. Some are tailor-made into ready-to-wear robes, skirts, pants, bathing
cloth, pillow cases, and other souvenirs. Visitor along the Udorn Thani – Nong
Khai rout often stop to shop for some of them.”
1 www.tourismthailand.org/en/ne/way6/zone1/naka/index.php (28 January 2005)
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5. Ban Pa-aw
Address: Ban Pa-aw, Tambon Pa-aw, Ampoer Muaeng, Ubon Rajathanee
- We went there during the harvest season (winter: November-February). Most
of the time, the textile workers did not come to their weaving workshop
because they had to go to the rice field.
- When we were going to see the lady dye the natural colour silk, they could not
do it that day because someone from the village had passed away. They
believe that it brings the bad luck and if they do the colour-dye, will not be
successful or the colour will not show up at all. (VDO -on what she said)
Subject 14
- She is a deputy president of Ban Pa-aw silk weaving occupation group” (is what
they called).
- She gave us a demonstration of natural dye-colour and explained the names of
their weaving equipment at the group workshop (on VDO).
- She mentioned about Lai Kab-bua or ‘the husk of lotus’ pattern, is the
significance identity pattern of Ubon Rajathanee province. This pattern has
become well known among Isan people for a long time.
- Lai Kab-kluay or the pattern of a leaf sheaf of a banana tree trunk (the villager
called), or the pattern of the rain (the city people called), just has become
popular in the city market recently. It is the applied pattern from Lai Kab-bua.
Subject 15
- She is a president of “Ban Pa-aw silk weaving occupation group”
- Course and development:
o This group has found since 2530 (Buddhist Era) or the year 1998.
o The Ubon Rajathanee Community Development Organization has
foreseen that Pa-aw village has got the local knowledge about textile
weaving since ancient times. In the past, every single village did the
weaving for their own living purpose, such as household using and
clothes wearing to their farm grain crops.
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o After they had received support from the Government organization, the
advertising had been released about Ban Pa-aw is the silk weaving
village and has brought the customers to the village since then.
o In the beginning, they did not have much experience. That was why their
products were not in a good quality and not as beautiful as current. After
they had concerned about those problems, they have been tried to
improve their product by considering the problems and solutions.
o Some of the committee and members had taken the textile training
courses from the government expert about textile knowledge. For
example, the knowledge about colour-dyed, the silk yarn selection, the
weaving process and bag-cutting course.
o They only weaved the silk cloth in the beginning, after they have learned
how to adapt the cloth to be other products such as the little bag for key
rings and medium-size handbag, which are quite successful for selling at
the moment.
- They won the first, second and third prize for the silk weaving competition in
Ubon Rajathanee province. After that the province gave them a lot of supports
and emphasized Pa-aw village to be the most famous silk weaving village in
Ubon Rajathanee.
- There are about 10 committee and 60 members in this group (almost every
housewives from this village).
- The president (Subject 15) said,
o “In the past, we had more members than right now, but some of them
had resigned because they felt too old too work, and some of them just
had passed away”
o “We work as a group system, following the rule that the committee had
agreed altogether”
o “We got the budget for settle this group and the shop, which called “The
Product Display Centre”.
o “The committee actually do both weaving and taking care of the shop.
We take turns by following the timetable and organization chart of the
group”.
- Normally the textile workers (mostly women) will do their work at home and
take the finished product to put at the group’s shop for sell.
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- The chairman said, “If we do have enough money from the group budget, we
will give them money in advance, even before the products are sold. But if we
do not have enough money for that, the product owner will have to wait until
the product could sell and then they can get the money afterward”.
- At the place of Ban Pa-aw silk weaving group, there are about 3-4 looms for
display and show the weaving processes in front of the visitors. Some of the
customer liked the product and asked for buying it right away. Some of them
wanted to make an order in the same pattern with different colours.
- The textile group are doing their product following the trend of the market
preferable and the favourite orders of the customers basically.
- They emphasized with only the silk product, but also have some of cotton
product from other places to put for sell in the group shop.
- By the way, there are still some of the houses that do the silk weaving and sell
within their own houses, at the foyer or the garage (basement) of the house.
o Advantages:
They could get the product to sell quicker and maybe a little bit better
price, as their products did not have to be compared or chosen among other
products at the shop.
o Disadvantages:
Selling silk product at home might not be as popular as selling product at
the shop, if the product owner did not give a good advertisement. Mostly the
customers know the direction to come to the group shop, as it is a centre of
Ban Pa-aw, but it is quite hard to go through each of house that weave and
sell the product at home. And just like the way we feel, people trend to
prefer more variety choices of choosing the product at the group shop rather
than a few products at only one of each house.
- That is why the textile weaver likely to take the finished product for selling at
the shop. It is kind of cooperation group working for this village.
- At the moment, the young people at this village are having less interested in silk
weaving if compare to what the villagers in the past century did before.
- The work place:
The first building they have had is the exhibition centre (the middle building
form the picture). The community Development Organization group asked the
budget from Ubon Rajathanee province government organization about 300,000
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baht-Thai to construct the first building. After that, the following 3 buildings
had built not so long later. There are 2 buildings for weaving demonstration and
the storage room, which can be use as an exhibition hall sometimes. There are 4
buildings altogether belong to Ban Pa-aw silk weaving occupation group.
- The weaving machine (loom) called Kee:
o The group got the budget from government organization called “The
office of economy stimulated of Ubon Rajathanee province” for about
70,000 baht. They took some of the budget to buy 7 looms and used up
the rest of the budget for other weaving and cutting equipments such as
sewing machine.
o They adapted the wooden loom to be the metallic loom for more
convenience when they do the weaving. Those were made by their local
knowledge. (not a whole metallic loom, but just some part of the loom
which help the weaver lift the equipment easier)
o When they have to carry the loom to anywhere for the weaving
demonstration, it is a lot more convenience to make up the loom. The
wooden maker from the village did the metallic loom by copying from
the wooden loom. They found out it has longer stand and modern too.
o Subject 15, herself prefer hand-weaving loom more than twitch loom
because it is easier and faster to weave for her own skills.
o There got 7 looms altogether belong to this group (5 hand-weaving
looms and 2 twitch looms).
o Normally the committee or group members have own the loom in each
of their houses.
- The preparation for weaving process, or they called preparing for Sen Yeun will
take more time than weaving, normally takes 7-10 days: 1 day to bleach (wash)
the silk + 1 day to dye the colour + 4 days to make the silk yarn (using
traditional equipment called Akk and Kong) + 1 to 2 days to set the silk yarn to
the loom following each pattern + 2 days to set in the equipment called Fuem
using with loom.
- It is all with hand-making process. She would like to have the shorten processes
and new easier making equipment if she could.
- The popular silk of Ban Pa-aw that have been passed in the silk competition all
the times are; plain silk, Look Kaew pattern silk, and Mudmee silk.
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Subject 16
- A village weaver who work and sale product at her own house
- We did not interview her, but did observation while she was busy working
6. Ban Pak-thong-chai
Address: Ban Pak-thong-chai, Ampoer Pak-thong-chai, Nakon Ratchasima or Korat
- We can consider Ban Pak-thong-chai as the most well-known place for Isan
silk weaving from the Western tourists’ view because of Jim Thompson’s
famous textile products were mostly made from this place. Unfortunately, we
could not obtain any data as they were not working closed for New Year. The
following data are information found from internet sources;
:
“Pak Thong Chai Silk Weaving Village: One of the most famous silk villages in
Thailand, showcasing elaborate silk weaving process, and offering beautiful Thai silk
at reasonable price.
Korat silk had long been recognised among Thai people for its superb quality. Pak-
thong-chai village is one of Thailand’s most famous silk-weaving villages where
villagers still carry on their talented skill in producing beautiful Korat-texture silk.
Nowadays although many Thai silk factories have been set up here at the village,
independent local weavers still turn out exquisite hand-woven Korat silk for souvenir
item.
If you want to learn how this beautiful Thai silk was made, better visit Pak-thong-chai
Silk & Cultural Centre. The cultural centre offers demonstration of silk-weaving
process. Various kinds of silk fabrics and silk products are also available at
negotiable price.
To visit Pak-thong-chai Silk Village, take Highway no.304. The silk-weaving village is
located between km.107-108, 32km away from Korat town.”2
2 www.dusit.com/hotel/pkk/attraction/attr00066 (29 January 2005)
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“Pak-thong-chai, a small town known for its silk weaving, is located 32km south of
town. Pak-thong-chai is famous for its beautiful hand-dyed mud-mee silk. This town
has been resurgence in productivity since Queen Sirikit established her support
programme to help local weavers.
Tourists can see the weavers practising their art and pick up some good bargains at
the same time.”3
Travel Diary:
“Thailand is known throughout the world for its production of exquisite silks and fine
silk products. Although Thailand is home to some major silk factories, the majority of
Thai silk is still produced in the homes of people living in villages dedicated to silk
production. One of these villages famous for silk weaving is Pak Thong Chai, located
approximately 32km south of the provincial capital, Khorat, in Northeast
Thailand. Stepping off the bus in Pak Thong Chai, we had no difficulty in finding the
stores where finished silk products were on sale. We browsed in the stores for about
an hour before meeting a knowledgeable local who was eager to show us the village's
silk weaving process. As he guided us through the quiet and winding backstreets of
the village, he explained to us the process of producing silk. First, silkworms are fed
upon the leaves of mulberry trees. Upon maturity, the silkworm creates a cocoon
made of silk filaments, which unwound produces approximately 550 - 730 meters of
silk thread.
After removal from the wheel, the threads of raw silk are soaked in hot water to
remove any impurities and are then dried in the sun. Next comes the dying process,
where the threads can be dyed one color or certain sections of the threads can be tied
off and dyed several times to create a pattern not dissimiliar to "tie-dye". After dying,
these threads are again dried in the sun and spun onto smaller spools ready for the
loom. At this point, the silk weavers work their magic creating the amazing silk
products seen in Thailand and exported around the world.”4
3 www.travelthailand.com (29 January 2005)4 www.blurrytravel.com (29 January 2005)
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7. Ban Pone
Address: Ban Pone, Tambon Pone, Ampoer Kam-muang, Kalasin
Subject 17
- She started weaving since she was young, had taught by her mother.
- At this village in the past, the girls about 7-8th grade had to learn how to do the
weaving. (Other villages in Isan area as well, it is kind of traditional culture)
- Their parents or grandparents normally transfer weaving knowledge and skills
from generation to generation. They teach how to use the loom (mini loom)
and mini equipment for weaving mini scarf or mini wrapped-over cloth for
their own.
- Now she is doing the pattern called Dok-kra-buan, means one kind of the
flower pattern. This pattern has to weave with 12 horns (Khao), 10 pattern
(Lai), and over 400 yarns or strings.
- She is not doing the weaving because that is another lady’s job, but she is
preparing the yarn for that lady to weave. This process called Keb-khao-lai,
means setting the yarns following the pattern required.
- All those processes including preparing for the weaving process until finish
the weaving process, will take about 1 month or over 1 month such as this
pattern. If the very complex pattern might take about half year to a year like
what she did before. The textile pattern called “Twelve patterns” took her and
her friends about a year to finish. The length and size of that textile was pretty
big as well.
- For the income and profits, it depends on how complex of the pattern. If the
easy pattern will be around a few thousands baht, and the harder pattern can be
more than ten thousands bath per one product. (*If think about she had to
spend time for a whole year, that means only one thousand baht per month for
her salary)
- We asked about the Isan cultural and significant things at Ban Pone:
o They will dress the Isan traditional costume called Pu Tai, when they
celebrate the Buddhist religious rite or other Thai traditions for
example; Song-kran (water festival), Boon-bang-fai (sky rocket
festival) and the New Year festival.
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o Pone Pittayakom School has the textile weaving lesson for the students
in secondary to adults. They also have the old lady weaving
community nearby the local market opposite to the school.
Subject 18
- She is helping her co-worker gathering the silk yarns to the horns. There were
three ladies working in one loom, two of them do Keb-kha-lai following the
pattern, and the other one do the weaving. They usually do these two
processes in the same time. They are making the hard and complicated pattern
called, Pha Sib-lai or ‘Ten patterns’ textile. That is why they need three
people working together in the same time.
- ‘Ten patterns’ are consisted of traditional patterns such as flower, fish-tooth,
Naga and so on. This kind of pattern is famous in Kalasin province, due to
Isan traditional Pu Tai people.
- Then she showed us the completed weaving cloth with green chemical dye-
colour that she dyed by herself. It contains the pattern called Lai-nak-norn,
which means ‘Sleeping Naga pattern’.
- Mostly the patterns she has done are from the ancient people in the village
from her generation, that she has seen since she was born. She has done
adapting some of those patterns when she grew up and has got more weaving
skills.
- Her main occupation is doing the paddy farming, but it will not be running all
year long. It depends on the harvest season. So the textile weaving career will
normally be another main or sub occupation for the village ladies when it is
not the harvest season.
- Her kids did not learn how to weave the silk or cotton. They go to school and
have some of other activities to do besides textile weaving. She wished they
could be more interested and receive the knowledge from her someday.
- Prae Wa scarf is the famous product for Kalasin province. It shows an identity
of Pu Tai culture in Kalasin. It took her about 1-2 months to finish and be sold
at 5,000 baht per one product.
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Subject 19
- She is the owner of Pa Saew which we bought for collecting the examp0le.
First she did not want to sell it because it was her first achievement for textile
weaving since she was a girl, but she finally sold to us as for future study of
student at Faculty of Applied Arts and Design at UBU.
- Pa Saew (see images on Appendix 5.3: Images for Village Interviews) is the
weaving cloth that shows the easy patterns when the girls at the village just
started weaving. In one Pa Saew has about 4-5 patterns and called the name in
their Isan words. Whenever those girls have started learning the new patterns
or create the new patterns, they will do the trial weave in Pa Saew cloth and
keep it for her example work.
- The patterns in Kalasin province tend to use the variety of each pattern,
including the big and small patterns altogether. It is different from Sakol-
nakorn province (they both are Pu Tai tribe). The patterns of Sakol-nakorn
province tend to use only the small size of patterns. Sometime Kalasin people
called them Pu Tai Yor (Yor means scale down in Isan language).
- At the moment she is doing Pha Sib-lai or the ‘10 patterns’ textile. For
example; the pattern of chicken, Naga, an orange jasmine flower, Chor Fa (the
decorations of the two-ends of a Buddhist temple’s roof with Naga headed-
shaped horn), Bai Boon Noi (small Boon leaf; Boon = one kind of leaf in Isan),
and Bai Boon Yai (big Boon leaf).
- People like the buy Pha Sib-lai textile for cutting long skirt or blouse for the
special events. It is more expensive than other patterns due to the harder
processes.
Subject 20
- She was the one who did the Pha Sib-lai 10 patterns textile. (very large, had to
fold it back by 2 people)
- She explained the new equipment called Mai Ngud (means to pry the silk
yarn), which had to use with the loom to save their energy when they weave
the silk. Before this, they had to lift the wooden equipment when they weave.
But now they can use this automatic metal equipment Mai Ngud that had
designed from the local people knowledge recently.
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- She said, “We normally will start weaving in the early morning around 4-5am,
then will finish around 4-5pm. The complex patterns took us about 3-4 months
to finish. Now I am doing ‘the pine tree and the cluster of flower’ patterns”.
- She talked about the Pu Tai ladies, they always wear Mudmee (a tie-dyed
fabric) long skirt and wrap over their shoulder with the Prae Wa wrap or scarf
as everyday clothing. As we saw in this village, lots of old ladies still wear
these clothing, but the young people tend to wear more westernize clothing at
the moment.
- In traditional Pu Tai cultural, they use a red Khit (one kind of Isan wearing)
textile for a pall covering in the funeral.
- We asked about natural colour-dyed, she said they used to do a lot in the past
but now they tend to use chemical colour-dyed more.
Subject 21
- She is the textile expert old lady of the village. She won the first prize from
the queen at the silk contest (that happens each year) for six times already in
her life. She showed us her certificates and products at her house.
- She does both natural and chemical colour-dyed. She said, “It depends on the
customer requirement, kind of different ways of beauty. Sometimes they
prefer the chemical one because the colour is so fresh and liveable, but some
of them prefer the natural one as it has its own natural beauty with soften
colour”.
- She, herself prefer the natural colour-dyed. She thinks it is more beautiful for
her perspective. “The natural colour-dyed has their own beauty, soft, very
pretty. They are not easy to get running colour like some of chemical colour-
dyed. The cloth might be faded if you have been using for so long, but it also
happens for both natural and chemical colour”, she said.
- In the past, she has only used the natural colour. But now the world has
changed and she has to follow the needs of the customer as well.
- She did all the dying process by herself, for both natural and chemical colour-
dyed. She said, “It is kind of hard work. I do all the processes by myself. I did
not get much sleep like other aged villagers that supposed to get the afternoon
nap, which is called Non Wen in Isan language. But textile weaving is what I
love to do and of course, earn money from that.”
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- The natural colour-dyed come from a tree bark, such as Grudia Chrysantha (a
small tree with yellow flowers), which gives the red colour.
- Normally they use the local tree at the village or nearby. It is still a problem
with some villages that have no those kind of tree that could give colours for
dying. She said, “In this village, we don’t have much left now. Only the main
colour, for example: red, brown, blue and yellow.”
- The Eucalyptus tree gives the grey colour. She said, “If we mix the Eucalyptus
tree bark with the mud that came from the marshes nearby, the colour will
come out to be lighter grey, similar to the colour of mangosteen skin”. Then
she told us about the trick, “We do the trial all the times. If the colour come
out ok, like when we dyed and it was not a spotted or stains, then it seems to
be successful.”
- She always buys the chemical colour-dyed from the market. It came in the
tube form and she has to mix with water later. The chemical colour actually
has many beautiful colours that could not get from the natural colour. That is
why somebody prefers those chemical colours.
- Subject 21 said that she still does not have a conclusion about which one
between natural and chemical colour that will stay longer.
- She talked about the funeral cultural for Pu Tai people that, “We normally
wear black and white with the plain pattern, just normal long skirt (Pha Sin or
Sin) which sometimes we can get from the local market.”
- Then she showed us the Pu Tai Sin with a tie-dyed fabric putting the varieties
of chemical dyeing colours. She said, “It is different from Lao style, people
always misunderstood. This is Pu Tai style show identity of us.”
- She has been doing about 60 patterns in her life, both (old) traditional patterns
and (new) adaptable patterns.
- The first skirt on the picture: 3,500 baht, a pine tree with fish tail pattern with
yellow and red colour
- The second skirt on the picture: 1,500 baht, the crest of a mermaid and the
stars pattern with Bai Bok colour (Pu Tai language, similar to the colour of
mangosteen skin).
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- She has started learning how to weave since she was young. The Isan people
called Hed Kee Noi, means ‘weaving with mini loom’ for the girls at the
village.
- In the past, she sold her product to the shop in Kalasin city, but she has
stopped fro about 3 years now. At this stage, the guy will come to pick up the
finished product at her house, mostly had to ordered from her first. That helps
she received the better price and more convenience for her age as well.
- She does the textile weaving alone, including preparation processes and
weaving processes.
- Prae Wa wrapped-over cloth is the most significance and identity for Ban
Pone area, especially the complex pattern with natural colour-dyed will be
sold at 3,000 baht, as it is very hard and took so much time to be done.
- The high-ranking women in Thailand love these Prae Wa products. Someone
said to her that, Prae Wa cloth is very popular. Don’t worry about what you
have got left to sell. It will be gone soon, because we love it.”
- The very red colour on the cloth is from chemical colour-dyed.
- There were students and teachers from Bangkok came to visit her house, to see
the Prae Wa making processes and see her famous products.
- Her Trick: She has used some kind of grass called Ya Pa-lang (Thai kind of
grass), mix with the natural and chemical colour for the colour staying last
longer. (She has no idea about Ma Hode tree bark that the village in Surin
province use)
- She does not like Dok Anchan (a kind of Thai flower that gives the blue-purple
colour) because the colour does not come out from the plant very well. She
had to dye the colour for many times.
- Mai Noi (means: little silk) gives the smaller thread and softener touch as well.
It came from the small silk worm, not regular silk yarn like usual.
- Mai Jeen (Chinese silk) is from factory. Its selling rate is 1,300 baht per 1
kilogram. Some people like it for making a scarf.
- She told us that we should check it out Bung Fai or the skyrocket festival in
June. It is very interesting and big events to show Pu Tai traditional costume,
beautiful flower, folk-art dancing, and skyrocket competition as well.
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8. Ban Sam-ko
Address: Ban Sam-ko, Tambol Pra-sart-tong, Ampoer Kha-wao Sri-na-rin
Subject 22
- She is one of the member of Ban Sam-ko weaving group who gave us the nice
welcome while we were waiting for the head of this village
- She said, “The shop is temporary closed this period because some of our group
members have gone to Bangkok to sell the product at OTOP exhibition”. The
villager in Isan area gives lots of interested to this big OTOP exhibition which
happens 1-2 times a year. Luckily, she still let us does the interview with
warmth and friendly welcome.
- They have about 15 members at the group right now. Normally about 5-6
textile workers will come to weave the silk here at the group workshop. The
rest of the members will do weaving at their own house. They all usually
weave the silk all day, from the morning until in the evening.
- Subject 22 also showed us the Ma-loon-seem pattern textile. She said, “This is
the traditional pattern called Ma-loon-seem (Khmer language) means Taeng-
tung-yeun (stab while standing) or Clan-tam-kan-ma (creeping by following
each other’. They use one of the tie techniques called Mud Gleaw as well. It
took 3 days to finish this textile weaving. The pattern is compiled with many
horizontal lines; comparative to the period of the Khmer people immigrated to
Surin province by following each other there.
- Market:
o The group souvenir shop
o OTOP exhibition
o The market in Bangkok and Ra-yong province
o By orders
Phone calls
Drop by (some hi-class housewives from Surin and nearby)
Subject 23
- She is a head of Ban Sam-ko village, and also act as the head of Ban Sam-ko
weaving group
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- She the real developer of this village. Since she has been the head of the
village, this village has become more developed with their career, income,
lifestyle, education and healthcare of the villagers.
- She told us the story of this silk weaving group of the village. This group has
settled since the Buddhist year 2538 (10 years ago). The group has started by
the Community Development Institute of the district. They helped this village
to set up 15 members per one group to do something for developing the life
quality of people at the village.
- For this village, the main occupation is rice farming and the sub-occupation is
general labour. She has foreseen of the weaving occupation that could be a
good additional occupation, as the villagers have already had their weaving
skills from past generations.
- In the past, the villagers did the textile weaving for their own living, did not do
for marketing. After a while, they started selling the leftover of their using
clothes to the market. The villagers feel like they could make money from the
weaving, so that made them wanted to have their own weaving group as well.
- At first, subject 23 was the one who start building the weaving workshop by
using the government budget she had asked for. Then she used some of the
government budget to buy the silk yarn, which called ‘market silk’ from the
silk factory. After a while she had a thought about setting up their own ‘silk-
worm feeding group’, as the villagers used to feed the silk-worm at the house
basement before. They did not have enough area at first, so they shared the
free space of each other’s house, altogether about 40 rai to be the mulberry
farm area for raising the silk-worm.
- The Department of Agriculture Supporting had built 11 silk worm workshops
for them. They also received the local silk breed called ‘yellow silk” from the
mulberry tree and silk worm Experiment of Surin province. From that, helped
them to get enough silk yarn for weaving. One fully silk worm can give the
length of silk yarn about 500-600 metres.
- Subject 23 told us that, there are no costs of the silk yarn making from the
village. The village textile workers will receive the silk yarn in the equally
amount for free. Then the textile workers will weave the silk and take the
finished product to sell at the group centre (subject 23’s house).
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- About the money management, it is going follow the rule of the group that has
been deal with the member before. It is also depend on the budget status of the
group as well. Sometimes she had to pay them in advance even before the
product has been sold out, if the owner requires money immediately.
- A few years ago, the product of this village group did not go through the non-
local market that much, because of
o Not many villager want to go sell (they were shy to be a merchant)
o Budget: Mostly the president of the group (which is subject 23) will be
the one who pay the textile workers first. Sometime they have money
problem occurred in the group.
o Food convenience: the villagers that raise the mulberry tree and silk-
worm, including the silk weavers like to have convenience for their
food and drinks. That is why they do not like going away from the
village. They get used to working nearby their house like what the
quote said, “Surin people like Sura” (means ‘alcohol drinks’).
- Since the group has settled, they received helps from some of the government
organization such as Department of Industry, Department of outside-school
education, and Ratchamongkol Institution. They help the villagers take care of
their projects and gave them the training, for example the packaging design,
the natural colour-dye and the accounting management.
- She said, “Before this when we were working, we’d never measured anything
by equipment, only assume by eyes. But after went for training, we have learnt
a lot abut how to measure, quantity of colours we should use for colour-dye,
and money management, which is very important to us. After we know how to
manage with our budget, seems like we have increased the profits. That makes
the villagers love to work more.”
- About the silk weaving processes at this village, they use the normal hand-
weaving loom, which usually will take time until finish each product. For the
colour-dye processes, they use both natural and chemical colour in the portion
of 50-50, following the needs of market.
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- For her personal opinion, she concerns about using natural colour-dye more,
as the chemical colour cause harmful for environmental, social, and lives. She
said, “We don’t have enough good drainage at the village. Sometime the
villager throw away the leftover of chemical colour from dying process to
their garden, which cause toxic to their fruits and vegetable”, she added.
- Surin textile has its own identity, which using real hand-weaving silk and
using the little silk yarns or called Sen Mai-noi. These little silk yarns make
the textile softener than those silk from the factory, which usually came from
China or Vietnam.
- She also told us about the textile pattern of this village, “We love to use Surin
traditional patterns such as Pha Hole (means ‘spread’ in Khmer) and Pha Am-
prom (means ‘Prom Buddha’ in Khmer). We weaved these patterns and gave
to the queen long time ago.”
- She is wearing the pattern called Ta-lay-bod, which is in Khmer language
mean ‘the lake’ or ‘mini wave’. And they also use the new patterns that the
Department of Industrial from Bangkok sent to them. For example Sroy-dok-
mak pattern and Hua-jai-yung-wang pattern (means I am still single).
- The Department of Industrial from Bangkok also made the name cards and
package for silk product for Sam-ko village weaving group as well.
- Then she told us about the village’s general situation at the moment. The
lifestyle of villagers overall are better since they have settled the weaving
group. From low-standard education and low-standard healthcare previously,
now everything are better especially the villager’s incomes, which is about
3000 baht per month per head. “It’s better than only do the rice harvest, which
had to depend on the weather, and we did not get enough income from that”,
she added.
- From spending some part of her life in the civilization city like Bangkok and
also went to see some works of few countries in Asia, she understand how
important of the local product development. She emphasized about reservation
of our own identity of Isan product.
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- Finally, we asked about the problems found in their weaving group, and her
suggestion for solving some of the problems, which are
o The budget circulation inside the group:
They do not have enough budget for raising mulberry tree and
silk worms
The customer like Batik silk textiles for wrap-over cloth very
much, which are sold out quickly at OTOP exhibition. But the
Batik colour for painting is very expensive. If they have enough
money for this stuff, they would do more.
o The marketing:
They want more customers and market
They want to expand the product to international market
o The new campaign:
They want the villagers new generation at the village give an
interested in weaving or help the aged villagers to develop new
product from local knowledge for their own place.
- “I would like to encourage the development of object and the development of
people’s mind in the same time”, she said at the end.
9. Ban Ta Sa-wang
Address: Mu.1 Tambol Ta- Sa-wang, Ampoer Maung, Surin
- Bring famous for Surin province in October 2003 from the silk weaving
costume for the APEC leader meeting.
- From the entrance street into the village, about 10 souvenir shops has seen
there on both side of the street.
- There were 2 silk production buildings (they called “silk weaving factory”)
and the new silk weaving building with Thai traditional style of architecture
also has seen there before we got to the centre of the village.
- (From asking the shopkeeper) Ta Sa-wang village has two different kind of
silk weaving group, which are
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o Chan So-ma group (Thai traditional style)
Has the specialist (Ajarn = teacher) look after
Is the one who did costume for APEC (very famous on the
news)
o Village group (Isan style)
They do the easy, tradition, simple way from past generation
They do the silk weaving at their own house, then bring their
product to sell at the shop along the street in the front of the
village
Those shops are owned by the housewives group and some of
them are owned by one person.
Chan Soma Group
Subject 24
- He is the founder of “Chan Soma Silk Weaving group”. Normally it is hard to
find him, but we were lucky that day. He gave us the warmth welcome and
told us the background story of this group.
- He said, “This village has been growing up the mulberry tree and silk worm
for a long time. Each house in the village had been doing the silk weaving for
their own clothes. Especially they do the special costume for formal occasion
or traditional ceremony, as it was hard to find the nice costume at the city
market, plus there were too expensive if compare to making their own
costume”.
- “The women in the past years had believes of how important of the girls’
ability to do textile weaving for women social. They believed it would
increase their valuable and be ready to become a good wife. Nobody forced
them to learn the weaving process, but all the girls around 10 years-old would
have their eager to learn. It is called Abb Kuen Kee or sneaking to ride (use)
the loom. It is quite different from the current women social that have the
thoughtful of having high education from the institute like university”, he said.
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- Subject 24 is afraid of the lost of textile weaving culture at this village that he
has grown up. After he finished his study from the art school Ratcha Mongkol
Institute of Technology in Bangkok, he came back to help his hometown. He
started to compile the villager (mostly aged women) that live here and have
been weaving textile for a long time to settle “Chan Soma Silk Weaving
Group”. The aim of this group is, to preserve the Thai traditional textile
weaving against the lost of it that might come up soon.
- News from MCOT news, “Here is a small group that concern about art
working more than the market profit”.
- In the past 10 years, the revolution happened at this village. Subject 24 wanted
to restore the village traditional identity, such as hand-weaving loom and silk
natural dye colour. Because of the textile workers tend to like Kee-kra-took
(automatic loom) recently. The weaving style had changed from weaving for
everyday uses to be weaving for the industry like the labour.
- The duty of this working group can separate to be the duty for silk preparation
and the silk weaving duty. The textile workers are from Ta Sa-wang village
Mu.1 and nearby. They came to apply for a job directly with Subject 24.
- Subject 24 is not worried that much about the weaving, as he trusts in the
villagers’ weaving skills. He is emphasized on the design and decoration of
textile pattern. He said, “Thai pattern is so complicated. When we make the
pattern, we have to make it liveable and moveable, which is called ‘Lai-Pen’
(lively pattern) in the artist technical language. But if the pattern could not
come out very well, they would call Lai Tai (dead pattern).
- “The pattern design is like, using traditional pattern as the primitive idea and
creating the new pattern from there. As comparative with writing a novel,
which using the novel form but put the thing words. Just like when we design
the pattern that have to put on these new details, but still use the old structure
of the pattern.” he said.
- In my own way, I design the pattern first then design the weaving techniques
for each pattern. The designer needs to understand the weaving techniques as
well.” he added.
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- Subject 24 also told us about the concept of weaving techniques in this group.
He adapted the techniques from Isan traditional techniques called Khit and
Chok with the new patterns. This could be developed to be Pha Yok-tong,
which is the complex pattern with gold colour silk and more expensive.
- About pattern development, the designer (Subject 24 and some students) have
responsibility to design and adapt the way of weaving techniques, such as Koh
(stuck), Tor-kwum (weaving up side down), Keb-sen (collecting a yarn) and
Keb-song-sen (collecting two yarns).
- The natural colour-dyed silk is also an outstanding point of “Chan Soma silk
weaving group”. In the past, they had been using the traditional natural colour-
dying technique for more then hundred years. The skills had been passed by
generation to generation like the heritage.
- The source of natural dying colours is from the local plants in the village area.
There are not much left for the plants that give permanent colour like in the
past that colour would stay for a hundred year. For example Krang: giving red
colour, Kram: giving blue colour, Pra-hode tree bark and Glare tree bark:
giving yellow colour.
- The new generation villagers prefer to use easy methods for natural dye color.
For example, choose any kind of plants that give colour such as the red color
from Pra-doo tree bark, or the dark-blue color from An-chan flower. The
colour from those kinds does not maintain that much. It could go pale in 1-2
months. Now they tend to use chemical dye colour that even worse and cause
harmful too their body.
- That is why Subject 24 has the willing to develop the textile production. He
gathered the local people from the village especially old female villagers that
have some textile knowledge and skills. He gave them the teaching classes
about natural dying process and pattern design to those members both old and
young villagers. The patterns he taught here are including Surin traditional
patterns and Central-Thai (Bangkok) traditional patterns, which called Rat-cha
Sam-nak.
- The natural color-dye process at this village is to adapt the current dying
knowledge mixing with traditional village knowledge that almost dies in one
period in the past.
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- The Yok Thong silk of Chan So-ma group is considered as the most marvelous
silk. It has been weaving from thin silk yarn and produced delicate and smooth
silk. It is made by the special technique called Yok Thong, which is traditional
technique that has been past from old generations. It is very hard work and
takes very long time to finish one product. Not surprised that Pha Yok Thong
is very costly (10,000-100,000 baht) and only make follow the requirement,
they called ‘order only’ for the high class market group.
- Examples of Chan Soma group’s customers:
o Royal family; especially the Queen
o Government requirement for the special guests
o King Power Company (to sell at the Airport Duty Free)
o Thai and International movie producer (*borrow for special scenes)
Subject 25
- She gave us an interview with a cheerful attitude while she was weaving.
- She told us, she has learnt how to weave from her mother she was a little girl.
Then she came to work here 2 years ago, by walking in to apply with Subject
24. Silk weaving is her main occupation at the moment. Before that she did the
weaving at her house, which the working system is not so organized like
working with Subject 24. At the group she starts working at 8am, has 1 hour
lunch break, and finish at 5pm.
- She is very happy working here because it’s closed to her house. Sometime
she has to stay up late to finish some works, especially during the APEC
meeting period. It’s quite safe to walk home late night. The place has 24 hours
access and the light on.
- The patterns she had done when she was weaving at home are the plain pattern
and Am-prom pattern
- At the moment, she is weaving the plane silk 100 ta-kors (horns).
- She explained that, “Other places usually make 3-4 ta-kors in the plane silk
weaving. But at this place, we weave silk more than100 ta-kors and it takes 1
week to complete 1 piece of textile because she normally weave up to 30cm in
1 day. If it is a complicated pattern such as Yok Thong will need more time,
could be 1-2 months, as it is required to weave more than 1000 ta-kors.
312
Subject 26
- She has been working here at Chan Soma group for a year and a half.
- In the previous time, her main occupation was weaving at home.
- At the moment, she is weaving the pattern called Lai Kaew-ching-duang.
- She said, “My job is only weaving. Subject 24 is the one who create pattern and
get someone to put the silk yarns in the horns ready for me to weave.”
Subject 27
- As other weavers, she has learnt the weaving processes from home then
continue learning more seriously when become the member of the group.
- She is weaving the pattern called Lai Bai-tape, which is the type of Pha Yok
Thong.
- She said, “Subject 24 ordered the golden silk called Ngoen Ka-lai Thong from
India. It is quite complicated patterns. I can only weave 6-7 centimetres per day,
and it will take about 1 month to finish this one.”
Subject 28
- Beside subject 24, subject 28 is the only one male we saw at the Chan Soma
weaving place that day.
- His main occupation is the rice harvesting. He has been working here as an
addition occupation for about a year.
- His duty is helping the weaver with preparing silk yarns for patterns, which is
called the Pad Lai process.
- He has never been doing any kinds of silk production before, until came to work
here and receive knowledge from people at the group. He said, “It takes so
much time to understand the process and know what to do”.
- That tells why he is good with dyeing silk colour.
- He described, “I have just finished dyeing yellow colour from Mai Ma-hode.
The process is, to boil water with Ma-hode bark and bring the silk to boil and
the last process is to let it dry.”
- Normally subject 24 is the one who order what colour he has to do each day.
Sometime he has to do few colours in one day. Usually he dye yellow, green
and red (from Krang) the most.
313
Subject 29
- She is not a weaver, but she is a personal assistant for subject 24
- She mentioned about the trend of Thai textile on subject 24’s point of view,
“Currently, Ajan (teacher) thinks Thai textile is going very well. We received
lots of interest from the foreigners. For example; people from USA came here to
have a look on our natural dye process. They could not believe there are still
some of this (natural dyes) left in Thailand, as they believed there are a very
small group of people (workers and customers) are interested in natural dyes.”
Village Group
Subject 30
- She is the member of Ta Sa-wang –moo 1. Housewives Weaving Group.
- Currently she is the person who takes care of the group shop, as the rest of
members are at OTOP exhibition in Bangkok.
- Mrs. Boonmee mentioned about, there are not many textile weaving members
in the village at this period, as most of them have gone to Bangkok for the
OTOP exhibition. Only 3-4 members left here in order to take care of our
group weaving shop that we shared the money to establish.
- “I am glad that we have a chance to show our village product at the Bangkok
OTOP few times a year. This helps us to put in the price and value of our
product, as we had to add what we had paid for transportation, food, and
accommodation. That is why the prices of any products at OTOP are more
expensive than selling within the village.”
- At that stage, she was not sure about the conclusion because it was only first
few days of the OTOP exhibition. She had a hope that they would get to sell a
fair bit of their products.
- She said, “I am not worry about the profits, as we would not get that much
anyway (in the past experience). What I am concern is, our product would
have more advertising to the consumer all over Thailand.”
314
- It seems that Mrs. Boonmee wish would be successful, as one of her co-
members reported that the customers at OTOP exhibition (2004) were
interested in Isan textiles the most.
- They mostly use chemical dyes as they are convenient to dye and also give
bright colours. The Khmer-Surin people love to wear clothes with the bright
colours, such as red, blue and green.
- The village group customers are the villagers and tourist that has low to
medium income, not high income like Chan Soma group.
- There are problems with the working place and with markets which are hard to
find and do not provide a good income
10. Ban Wai-luem
Address: Mu 3, Tambol Ma-baa, Sub-district Toong-khao-luang, Roi-et province
This information is basically from Subject 31, the owner of the house that we took
place for an interview, plus an addition some of information from the pamphlet about
Ban Wai-luem weaving group.
Subject 31
- She is the former president of “Ban Wai-luem lady weaving group”. At the
moment, the daughter of subject 31 (she was not there when we visit the house
that day) is the current president of the group. While Subject 31still has the
special position of the group, which is the committee advisor.
- Pha Sa-kate is the identity of Roi-et province. Pha Sa-kate pattern are
consisted of 5 different traditional patterns that have its own meaningful
concept, spreading out all over the Sa-kate cloth. Those patterns are Nak-noi
(small Naga), Klong-ia (name of the canal), Khom 7, Khom-pao, and Kra-jub
(the last three are Isan names that no translation in English).
- Pha Sa-kate is the most popular souvenir for the visitor of Roi-et province. It
has been weaving with the Isan traditional Khit style. In the past, Roi-et
women wear Pha Sa-kate as a long skirt for everyday life.
315
- Subject 31 said, “Here in this village, we weave Pha Sa-kate most of the time.
It is so popular among the lady customers, especially with the In-tha-nin Pink
colour (the colour of Roi-et). Some of the customers are from other region that
called for making Pha Sa-kate orders. They also like to order Pha Mudmee
silk and plain pattern as well”.
- Course and Development:
o The silk weaving group has been settled since Buddhist year 2517.
(*details on the brochure)
o The Department of Isan Keaw (Green North-eastern) had helped them
with the 60,000 baht budget for buying weaving equipment.
o The Department of Quicken Development the rural sent Subject 31 to
receive the training at Kluay-nam-tai Industry Department for 1 and a
half month. She obtained the knowledge about the silk weaving, the
pattern design and making, the colour theory, and the good colour-
dying processes.
o She also learned how to create the new patterns and the adaptation
from traditional patterns from those training.
- Working systems:
o Sharing the duties separately, like one person will do one job at a time.
o Each duty depends on how good that person can deal with, and be able
to change the duty later if not good enough.
o Everybody have to be o tested or trained, to see what kind of work they
are good at.
o The processes of duties are making Pha Mudmee and weaving
Mudmee silk, or producing silk yarns, then colour-dye the silk yarns
then making pattern and weaving.
- Workers:
o The textile workers at this village are variously of any ages, including
the elderly, middle-aged, and young aged villagers.
o The weavers mostly are the young aged ladies.
316
o The middle-aged ladies normally work as making the Pha Mudmee
pattern, which is hard and need lots of skills to do this job.
o The aged workers like to do Guag Mai, which is making the silk yarns
from the silk worms. They earn about 100baht per 1 kg.
o For the teenagers and kids, they come to work here after school and
sometime working all day during their school holidays. They usually
do the Pha Mudmee working, such as tie-dye and untie the Mudmee. It
is adorable to see the young-aged villagers give the interests to textile
works, which they can earn money as a part-time job beside study.
Only at this village that we can see lots of young-aged textile workers.
o The salary of the young villagers normally will be around 3,000-4,000
baht per month per head.
o There are about 84 textile workers at this village –Moo 3. They have 4
Mu (number of village) in Wai-luem village.
o At Subject 31’s house, there are about 15 workers normally come to
work there. The rest of that will work at their own house, as they have
got textile skills already, no need to train.
- Chemical colour-dyed:
o They use chemical colour-dyed from the Lion and plane Thai brand
colour. As this village have plenty of rice-filed but not many trees. If
they really need to do natural colour-dye, they have to order the natural
colour from other places.
o “For both kind of natural and chemical dyed-colour, when the first
time you wash the cloth, the colour will come out automatically
anyway. But it depends on the process we did to approve that the
colour will come out a lot or just a little bit”, she concerned.
o She thinks the natural colour is good for plain textile, and the chemical
colour is good for Mudmee textile as it needs the fresh colour to
emphasize the pattern. The disadvantage point of natural colour-dye
for Mudmee silk is, the colour from some kinds of tree spread and mix
into each other until could not make it for the right Mudmee pattern.
o She doesn’t think there are any problems of chemical dyed-colour, as
long as we know how to protect own health. She bought the gloves, the
317
protection glasses and the protection cloth for nose, to the textile
workers in her group who involve with the dying process
o Her trick: she will boil the colour with the boiled water for a long time
until it become very hot, before going through the dying process. She
told us this trick could help the colour stay last long in the cloth and
not come out so easy when it comes to the washing.
- Silk:
o Subject 31 does not raise the silk worm at her house, as she has no area
for growing the mulberry tree at her house.
o She bought the silk yarn from other housed in this village for Sen
Poong silk yarns.
o For Sen Yuen (the silk yarn they weave contradictory to Sen Poong to
make the pattern), she bought from Kamnan Joon Group in Petcha-
boon province in northern Thailand. They have the big machines for
getting the silk yarn from the silk-cocoon, or called Sao Mai. This
machine can make the silk yarn thicker and increasing the quality of
silk yarn. This kind of silk yarn made from the machine called ‘white
silk cocoon’.
o The primitive budget of buying and making their own comparative are
about the same. Subject 31 prefers to buy these silk yarns. She said, “It
is better for weaving and no waste the time for making the silk yarns,
so we can concentrate on weaving beautiful patterns”
- Techniques:
o Ta-kor or Khao (horn) is for making more details of the patterns and
make the textile thicker as well.
o Pha Sa-ket has 4 ta-kor and 4 ka-yiab (footy stick), which make this
type thicker than other type of textiles making here.
o Pha Mudmee 3 ta-kor is different from other normal silk, as it has 3
footy sticks. Normally they just use 2 footy sticks for normal silk
weaving.
o Equipment: Hoang Mudmee (for making Mudmee pattern) using the
string called Choek-fang. It is very detailed and complex job. For the
318
huge and wide textile, they will do each small pieces then continue
attach following each other until become one big piece of Mudmee
textile.
- Competition Textiles:
o The weaver who has got lots of skills (mostly the aged weaver) do the
weaving for the competition only. Besides that duty, they have to
preserve the traditional patterns for the nest generation to see all the
good examples. They also create the new adapted patterns from the old
patterns as well.
o Traditional patterns of this village: for example
Kom 5, 9, 13 lam
Kom 7 sai
Dok Cha-ba
Kra Jub
Look Kaew
Fong Nam
Mee Kor (traditional Mudmee)
Mee Sai (one kind of Mudmee tie in orders, plain pattern
- Pattern:
o They preserve the traditional patterns, which often won the prize from
textile competition. (on VDO –shows the mix of patterns on that
winning textile, she did not remember what is the pattern name)
o They have created the new patterns, but some of them were too
complex, could not do those.
o At the moment, they encourage Pha Sa-ket to become an identity
textile of Roi-et province. The Sa-ket pattern textile, especially with the
Inthanin-pink colour is the most famous colour among the customers.
The customers inside the province or even from somewhere else
outside usually phone to make the orders. Sometime the customers saw
the product from magazine and tell her what page, what colour to order
exactly the same product.
319
o They also make Pha Sa-ket with other colours such as baby-blue, blue,
and purple. The members went to the training and received some
knowledge about colour matching for each type of people’s skin. For
example, pink colour might not be suitable for people with dark skin.
o For the funeral, there is no specific pattern believes for this event. They
just have to wear black or white colour with any kind of pattern. The
villagers prefer the black plain pattern clothes.
o Besides Pha Sa-ket they can also weave many kinds of pattern
following the orders from customers, including the identity pattern of
some provinces in Isan area (reference from Subject 31)
o Identity patterns of each area (from Subject 31)
Kalasin province: Sa-ket pattern (Inthanin pink colour)
Ubon province: Kab-bua pattern (Lotus pink colour)
Khon Kaen province: Dok-koon pattern
Udorn province: Local Khit pattern
Srisaket province: Lam-duan flower pattern
Maha-sarakam: Sroi-dok-makk pattern
Yasothorn province: Look-kaew pattern
Surin province: Elephant & Horse pattern
320
Appendix 5.3 Images from Village Interviews
This appendix is a collection of digital images taken during the Village interviews (Survey 1)
321
Appendix 5.3 Images from Village Interviews
1. Ban Chonnabot
Subject 1 Subject 2
Subject 3 Subject 4
324
Mudmee (tie-dyed) equipment Mudmee weaving equipment
Kai Ka-men pattern Lo-nang (Na-nang) pattern
325
2. Ban Koot-suay
Subject 5 Subject 6
Subject 7; Deed-Fai process Ew-Fai process for cotton making
328
Subject 7 was showing the cotton making process
Subject 7 was showing the cotton making process (recorded on VDO)
331
Pha Sin: Mee-bag-jub pattern Pha Khit: mix patterns
Pha Sin: Kom-ha-wann pattern Ton-son-yai (the big pine tree) pattern
332
Subject 8 was demonstrating her weaving style
The Scotch or checked pattern of the aged village group
333
The welcoming village environment of Ban Lao-suea-goke
Subject 11 was showing weaving equipment in her house area
341
6. Ban Pak-thong-chai
Thai woman spinning threads of silk (www.blurrytravel.com - January 2005)
Various coloured silk threads drying in the sun (www.blurrytravel.com)
342
Thai woman making Mudmee tied-dye silk (www.blurrytravel.com - January 2005)
Weaving multi-colored silk on a traditional loom (www.blurrytravel.com)
344
Subject 21 Colour-dye silk yarns
Pha Sib Lai (10 patterns) textiles Pha Prae-wa wrap for Pu Tai lady
346
The making of Pha Sib-lai (using 3 textile workers at the same time)
Working environment of female textile workers at Ban Pone
347
8. Ban Sam-ko
Subject 22 Subject 23; wearing Talay-bod pattern
Ma-loon-seem pattern of Ban Sam-ko
351
Natural dyes in yellow colour from Pra-hode bark; Chan Soma group
Working on Pha Yok-tong in traditional techniques; Chan Soma group
354
10. Ban Wai-luem
Subject 31 Pha Sa-ket in Inthanin pink colour
The lady was weaving Pha Sa-ket with traditional loom using hands and feet
356
Appendix: 5.3.1.3 Freeze Dry Process
This appendix provides the reader with some information regarding the freeze drying
process taken from the Internet1 in 2005
1 http://www.cuddon.co.nz/FD300.html Accessed 10/11/2006
357
Survey 2 Part 1
Freeze Drying Methods and equipment
Four steps are used to carry out the basic principle of drying biologicals by
sublimation of ice in vacuum. Although each product may demand different handling
techniques, the four conditions are necessary and must be met in the following order.
1) The product must be solidly frozen below its eutectic point.
2) A condensing surface of low temperature must be provided.
The system must be capable of evacuation to low pressures in a reasonable time.
A controlled source of heat input to the product must be employed to drive the water
from the solid to the vapour state.
Freeze drying equipment is designed to create a controlled set of conditions which
maintain the optimum temperature pressure difference for a given product and thereby
allowing the transfer of moisture in an efficient manner.
The Model 300 has the ice vapour condenser located beneath the product section
within the same chamber. This arrangement allows the shortest distance of
unrestricted travel for the transfer of vapour2
Freeze dryers are used for the production of instant coffee and a variety of specialty
food products and ingredients.
Phase Drying of Freeze Drying
2
http://www.cuddon.co.nz/FD300.html Accessed 10/11/2006
358
In the freeze-drying process deep-frozen products are dried at temperatures below -
18°C (0°F). .No thawing of the product takes place and its quality is preserved.
The company that made the Freeze dryer used in this experiment was Atlas
“Atlas is the world's leading supplier of freeze-drying equipment for the coffee and
food industry. Atlas designs and delivers complete coffee freeze-drying plants, and
the leading coffee brands are in fact freeze-dried by Atlas equipment.
Freeze drying is a superior preservation method for a variety of foods and food
ingredients. Atlas freeze driers set the world standard for design, operation and
quality. The delivery programme includes plant sizes ranging from pilot scale to large
industrial batch and continuous plants.
Atlas pioneered the freeze-drying business half a century ago, and we are still the
leading suppliers. Many years' experience of process design combined with in-house
laboratory facilities enables Atlas to customize each delivery.”3
3
http://www.cuddon.co.nz/FD300.html Accessed 10/11/2006
359
Appendix 5.3.1.4 Images from Village Experiments
This appendix contains images taken during the trial and the three experiments undertaken in Ban Pa Aw in 2006. This survey was a component of Survey 2 Part 1 as discussed in Chapter 4 and 5.
360
Appendix 5.3.1.4 Images from Village Experiments
Trial
Collecting fresh material
Dry fresh material on the sun (method 2)
368
Silk yarns after dye (trial half with mordant and half without mordant)
Salt (left) and Mordant or Joon-na-see (right)
370
Experiment 1
Weighing fresh material Weighing silk yarns
Silk yarns ready to dye (has been cleaned and bleached)
374
Experiment 2
Freeze-dryer machine during its working system
Substance material from freeze-dried process
376
Drying silk yarns from 4 material preparation methods
The dried silk yarns (shiny and smells good)
377
Experiment 3
Boiling plant material from 4 preparation methods
Boling silk yarns with natural colours
379
Separating silk yarns from each method with writing sticker
Preparing silk yarns to weave the cloth
380
Appendix 5.3.1.4A Woven Silk Samples
This appendix has samples of the cloth woven from the yarn that was prepared in Survey
2 Part 1.
The author would have preferred to include larger samples in order to provide the reader
with a better opportunity to appreciate the colours and the fabric.
381
Appendix 5.3.1.4A Woven Silk Samples
1. Woven cloth from Fresh natural material
2. Woven cloth from Sun-dried natural material
3. Woven cloth from Oven-dried natural material
4. Woven cloth from Freeze-dried m natural material
383
Appendix 5.4A SPSS Analysis
Survey 2 Part 2: Analysis of Data
Analysis of Natural Dye Preparation Techniques: Field Survey of Weavers
Opinions
The data obtained for the survey came from thirty textile production subjects working
in Ban Pa-aw. The interview questions can be viewed in Appendix 4.4.5A (English)
and Appendix 4.4.5B (Thai version). The questionnaire has two parts: the first part
contains a total of thirty-six questions and the second part contains three questions,
this gives a total thirty-nine questions. For Part 1, the survey employed a Graphic
Rating Scale described in Chapter 4.4.2: Survey 2 Part 2: Methods and Analysis
In Part 2, there were two questions asking the subjects about their colour
preference based on the different preparation method. The first question was a straight
forward colour preference choice; the second asked the subjects to compare the three
prepared dyes to the cloth dyed from fresh material on panel 1, which acted as a form
of experimental control.
Descriptive Statistics
The table below shows Descriptive Statistics of questionnaire part one from four the
preparation methods (fresh, sun dry, oven dry, and freeze dry). N is number of
subjects participating in the survey; total number of subjects is thirty. The range of
subject’s opinion varies between the numbers allocated for Minimum and Maximum.
The important numbers to look at is Mean, which shows the average score of each
question. Std Deviation (Standard Deviation) is a measure of the spread of the values.
The higher this number indicates the more spreading of subject’s scores. On the other
hand, the lower Std Deviation number means only a little spreading of subject’s
scores.
384
N Minimum Maximum Mean Std. DeviationFresh- level of agreement whether color is beautiful? 30 2 10 7.57 2.223
Fresh- level of agreement whether color is natural?
30 5.00 10.00 8.5000 1.75676
Fresh- level of agreement whether color is soft?
30 5.00 10.00 7.9000 1.68870
Fresh- level of agreement whether color is light?
30 .00 10.00 5.9333 3.12866
Fresh- level of satisfaction with this color? 30 5.00 10.00 8.0333 1.95613
Fresh- level of approval of this color to sell in the market?
30 5.00 10.00 8.2000 2.00688
Sun dry- level of agreement whether color is beautiful
30 2 10 7.70 2.395
Sun dry- level of agreement whether color is natural
30 3.00 10.00 8.4667 1.92503
Sun dry- level of agreement whether color is soft
30 3.00 10.00 8.3667 1.84733
Sun dry- level of agreement whether color is light
30 .00 10.00 5.2667 3.59054
Sun dry- level of satisfaction with this color
30 2.00 10.00 8.1667 2.46469
Sun dry- level of approval of this color to sell in the market
30 2.00 10.00 8.4333 2.68692
Oven dry- level of agreement whether color is beautiful
30 2 10 5.40 2.387
Oven dry- level of agreement whether color is natural
30 1.00 10.00 6.6000 2.78667
Oven dry- level of agreement whether color is soft
30 2.00 10.00 6.3667 2.37056
Oven dry- level of agreement whether color is light
30 2.00 10.00 5.9333 2.88795
Oven dry- level of satisfaction with this color
30 2.00 10.00 5.9000 2.36862
Oven dry- level of approval of this color to sell in the market
30 2.00 10.00 6.4667 2.37419
Freeze dry- level of agreement whether color is beautiful
30 2 10 5.47 2.609
Freeze dry- level of agreement whether color is natural
30 1.00 10.00 6.8333 3.11928
Freeze dry- level of agreement whether color is soft
30 1.00 10.00 6.2667 2.65139
Freeze dry- level of agreement whether color is light
30 1.00 10.00 6.0667 2.59885
Freeze dry- level of satisfaction with this color
30 1.00 10.00 6.0667 2.43443
Freeze dry- level of approval of this color to sell in the market
30 1.00 10.00 6.1000 2.75869
Valid N (listwise) 30
Figure 1: Descriptive Statistics table
385
Analysis of Questions Part 1 – Fresh Leaf – Frequency Tables
SPSS program analysis for this questionnaire is based on frequency analysis. The
following examples are frequency analyses from dye material preparation method
one, which is Fresh. There are six individual questions analysed, which are 1.1.1 –
1.1.6.
Question 1 1.1
Frequency Percent Valid PercentCumulative
PercentValid Disagree 1 3.3 3.3 3.3
Not sure 8 26.7 26.7 30.0Agree 8 26.7 26.7 56.7Strongly agree 13 43.3 43.3 100.0Total 30 100.0 100.0
Figure 2: Frequency table of question 1.1.1
The table above shows frequency table for question 1.1.1 evaluating the level of
agreement whether the colour of the cloth from method 1 (fresh) is beautiful.
Thirteen opinions strongly agree, which counts for 43.3% of all opinions. Only one
opinion chose disagree, which is 3.3%. And the numbers for not sure and agree are
equally 26.7%. This data is also represented in Figure 3: Frequency graph of question
1.1.1 below. We can say from question 1.1.1; that most opinions are agreed and
strongly agree that the cloth from method one, which is fresh material preparation, is
beautiful. Importantly, this is the traditional colour from the natural material
produced from the traditional method of producing natural dye colours.
Statistics : Frequency
Fresh- level of agreement whether color is beautiful?
Valid Disagree Val id Not sure Val i d Agree Val id Strong ly ag ree
Fresh- level of agreement whether color is beautiful?
0
4
8
12
Val
ues
386
Figure 3: Frequency graph of question 1.1.1
Question 1 1.2
Question 1.1.2 tests the level of agreement whether the colour of the cloth from
method 1 is natural or not. There are more positive opinions agreeing that the cloth
has natural colour. Eighteen opinions strongly agreed, which count for 60% of all
opinions, and 26.7% are agree. The other four opinions or 13.3% are not sure. There
are no disagree nor strongly disagree opinions.
Frequency Percent Valid PercentCumulative
PercentValid Not sure 4 13.3 13.3 13.3
Agree 8 26.7 26.7 40.0Strongly agree 18 60.0 60.0 100.0Total 30 100.0 100.0
Figure 4: Frequency table of question 1.1.2
Question 1 1.3
The analysis of question 1.1.3, tests the level of agreement whether the colour of the
cloth from method 1 is soft or not. The level of agreement is 40% and strongly agree
is 36.7%, together these scores are quite high (76.7%). There are also no negative
responses such as disagree or strongly disagree.
Frequency Percent Valid PercentCumulative
PercentValid Not sure 7 23.3 23.3 23.3
Agree 12 40.0 40.0 63.3Strongly agree 11 36.7 36.7 100.0Total 30 100.0 100.0
Figure 5: Frequency table of question 1.1.3
Question 1 1.4
Question 1.1.4 tested the level of agreement whether the cloth from method 1 is too
light or not. There are varies positive and negative opinions and the reason is
probably because the definition of ‘light’ varies for each person. Some subject’s think
too light is not good for cloth colour, but some prefer it to too bright
Frequency Percent Valid PercentCumulative
PercentValid Strongly disagree 1 3.3 3.3 3.3
Disagree 8 26.7 26.7 30.0Not sure 7 23.3 23.3 53.3Agree 6 20.0 20.0 73.3Strongly agree 8 26.7 26.7 100.0
387
Total 30 100.0 100.0
Figure 6: Frequency table of question 1.1.4Question 1.1.5
Question 1.1.5 tests the level of satisfaction with the colour of the cloth from method
1. The percentage of strongly agree is the highest, which is 56.7% out of all opinions.
13.3% of subjects agree and 30% are not sure. There are no negative responses such
as disagree or strongly disagree. That means, most of opinions are positive and
satisfied with this cloth from fresh dye material preparation.
Frequency Percent Valid PercentCumulative
PercentValid Not sure 9 30.0 30.0 30.0
Agree 4 13.3 13.3 43.3Strongly agree 17 56.7 56.7 100.0Total 30 100.0 100.0
Figure 7: Frequency table of question 1.1.5
Question 1.1.6
The last question tests whether method 1 is okay to sell in the market. The analysis is
similar to the question 1.1.5 but even more positive as the percentage of strongly
agree is 60%. 26.7% of subjects are not sure and 13.3% of subjects agree. Most of
the subjects agree that the colour from fresh material is good to sell at the market.
Frequency Percent Valid PercentCumulative
PercentValid Not sure 8 26.7 26.7 26.7
Agree 4 13.3 13.3 40.0Strongly agree 18 60.0 60.0 100.0Total 30 100.0 100.0
Figure 8: Frequency table of question 1.1.6
Excel Analysis: Questions 1.2.1 to 1.4.6Bar Graph Comparisons
Analysis of questions 1.2.1 to 1.4.6 employed the use of frequency analysis.
However, the important issue was considered to be the levels of subject’s agreement
and in the analyses below the percentages of strongly agree from each question were
graphically reviewed using the Window’s Excel program. This produced a bar graph
388
enabling visual comparison of the four preparation techniques based on the individual
questions, for example Question 1: is the colour beautiful?
Question 1: Is the colour beautiful?
The graph below indicates the colour derived from the Sun-dry method has the
highest subject support for being the most beautiful, and the Oven-dry method has the
least beautiful.
Figure 9: Excel graph of question 1 (Is the colour beautiful?)
Question 2: Is the colour natural?
The graph indicates that the colour from the Fresh and Sun-dry methods have equal
scores for having the most natural colour.
Figure 10: Excel graph of question 2 (Is the colour natural?)
Beautiful, % strongly agree
0
5
10
15
20
25
30
35
Fresh Sun Dry Oven Dry Freeze Dry
M e t hods
Series1
Natural, % strongly agree
0
5
10
15
20
25
30
35
40
45
50
Fresh Sun Dry Oven Dry Freeze Dry
Methods
Per
cen
t
Series1
389
Question 3: Is the colour soft?
The graph below indicates the colour from the Sun-dry method is the most popular for
having a soft colour, and Oven-dry is the least popular.
Figure 11: Excel graph of question 3 (Is the colour soft?)
Question 4: Is the colour too light?
The next question is tricky because the definition of the word ‘light’ colour was found
to be different among the subjects. Some subjects think ‘light’ is beautiful (good) but
some think is not good. The graph below indicates the colour from the Sun-dry
method is the most popular for having a light colour, and Freeze-dry is the least
popular.
Soft, % strongly agree
0
5
10
15
20
25
30
35
40
Fresh Sun Dry Oven Dry Freeze Dry
Methods
Per
cen
t
Series1
Light, % strongly agree
0
5
10
15
20
25
30
35
Fresh Sun Dry Oven Dry Freeze Dry
M e t hods
Series1
390
Figure 12: Excel graph of question 4 (Is the colour light?)
Question 5: I am satisfied with this colour
The graph below indicates that the colour from the Sun-dry method has the highest
colour satisfaction rating, and the Oven-dry method has the least satisfaction.
Figure 13: Excel graph of question 5 (Do you satisfy with this colour?)
Question 6: I approve this colour to sell in the market
The last graph indicates that the coloured cloth made from the Sun-dry method has the
highest approval rating for selling in the market. On the other hand, villagers do not
appear to approve of selling cloth made from the Oven-dry and Freeze dry methods.
Satisfaction, % strongly agree
0
5
10
15
20
25
30
35
40
45
50
Fresh Sun Dry Oven Dry Freeze Dry
M e t hods
Series1
Approval, % strongly agree
0
10
20
30
40
50
60
Fresh Sun Dry Oven Dry Freeze Dry
M e t hods
Series1
391
Figure 14: Excel graph of question 6 (Do you approve this colour to sell in the
market?)
Main conclusion of Questionnaire Part 1
The subject’s preference can be viewed as follows:
1. The Sun dry method had the most beautiful and soft colours, more than the Fresh
method which was the control.
2. Oven dry method is the least popular for all questions
3. Sun dry method has the same level of acceptance as being a natural colour as the
Fresh method
4. Sun dry method has the highest level of subject satisfaction and the highest level of
approval for sale at the village market
5. Freeze dry method was considered more beautiful, natural and soft, and had higher
satisfaction and approval to sale ratings than the Oven dry method
Survey Part 2: Questions Part 2
The second part of questionnaire is about colour dye preferences. There are two
questions, Part 2 Question 2.1 tests subject’s colour preference from the four different
preparation methods. Part 2 Questions 2.2.1 and 2.2.3) tests colour preference using
the cloth colour chard system which compares each method to the control that is,
Method 1 (Fresh).
Part 2 Question 2.1
Question 2.1 below was created using SPSS frequency analysis. The data indicates
that the Fresh method and Sun-dry method have equal preference at 40% each. The
Oven-dry method has 7% and unfortunately the Freeze-dry method has only 3.3%.
The main finding of question 2.1 is that the colour from the Sun-dry method is as
popular among the subjects as the tra colour from the traditional Fresh method.
Frequency Percent Valid PercentCumulative
PercentValid Fresh 12 40.0 40.0 40.0
392
Sun dry 12 40.0 40.0 80.0Oven dry 5 16.7 16.7 96.7Freeze dry 1 3.3 3.3 100.0Total 30 100.0 100.0
Figure15: Frequency table of question 2.1: Colour dyes method preference
Statistics : Frequency
Color dyes method preference
Val id Fresh Val id Sun dry Val id Oven dry Valid Freeze dry
Color dyes method preference
0.0
2.5
5.0
7.5
10.0
Val
ues
Figure16: Frequency table of question 2.1
Part 2 Question 2.2.1
The main finding from the table below indicates that the subjects prefer colour
derived from the Sun-dry method over the Fresh method.
Frequency Percent Valid PercentCumulative
PercentValid Fresh prefer 12 40.0 40.0 40.0
Sun dry prefer 18 60.0 60.0 100.0Total 30 100.0 100.0
Figure17: Frequency table of question 2.2.1: Comparing Fresh to Sun-dry
393
Valid Fresh prefer
Valid Sun dry prefer
Comparing Fresh to Sun dry
Statistics : Frequency
Comparing Fresh to Sun dry
Figure18: Pie Chart of question 2.2.1: Comparing Fresh to Sun-dry
Part 2 Question 2.2.2
The following table indicates the subjects preference for the colours derived from the
Fresh method over the Oven-dry method. 63.3% of subjects selected the Fresh method
compared to 36.7% for the Oven-dry method.
Frequency Percent Valid PercentCumulative
PercentValid Fresh prefer 19 63.3 63.3 63.3
Oven dry 11 36.7 36.7 100.0Total 30 100.0 100.0
Figure19: Frequency table of question 2.2.2: Comparing Fresh to Oven-dry
394
Valid Fres h prefer
Valid Oven dry
Comparing Fresh to Oven dry
Statistics : Frequency
Comparing Fresh to Oven dry
Figure 20: Pie Chart of question 2.2.2: Comparing Fresh to Oven-dry
Part 2 Question 2.2.3
The last table indicates the subjects preference for the colours derived from the Fresh
method over the Freeze-dry method. 73.3% of subjects selected the Fresh method
compared to 26.7% for the Freeze-dry method.
Frequency Percent Valid PercentCumulative
PercentValid Fresh prefer 22 73.3 73.3 73.3
Freeze dry prefer 8 26.7 26.7 100.0Total 30 100.0 100.0
Figure21: Frequency table of question 2.2.3: Comparing Fresh to Freeze dry
Valid Fresh prefer
Valid Freeze dry prefer
Comparing Fresh to Freeze dry
Statistics : Frequency
Comparing Fresh to Freeze dry
395
Figure 22: Pie Chart of question 2.2.3: Comparing Fresh to Freeze dry
Main conclusion of Questionnaire Part 2
1. The colour derived from the Sun-dry method is popular among the subjects; at least
as popular as the colour derived from the Fresh method. It is important to remember
that the Fresh method is the traditional method of producing a dye colour from natural
materials. The significance of this finding is that the Sun-dry method is a simple and
straight forward preparation technique and is easily deployable to village textile
production.
2. The colour from the Fresh method is more preferable to the subjects when
comparing the colour derived from the Fresh method to the colours derived from the
Oven-dry and Freeze-dry methods
396
Appendix 5.4B SPSS Supporting Data
This appendix contains additional data generated by the SPSS analysis described in
Appendix 5.4A: SPSS Analysis. The decision to concentrate the analysis on frequency
analysis meant that other analyses such as comparing means was not used. However an
analysis comparing means is included here as it supports the original decision by
delivering similar conclusions as the frequency analysis.
397
Appendix 5.4B SPSS Supporting Data
SPSS Additional Analysis – Comparison of Means
The following figures are another approach to compare means, called Box Plot and
Profile Plot of Estimated Marginal Means. The means of four methods from each
questions are shown to support the previously conclusion from Frequency method.
Freeze dry- level of agreement whether color
Oven dry- level of agreement whether color
Sun dry- level of agreement whether color
Fresh- level of agreement whether color is
10
8
6
4
220
Figure 1: Box Plot of question 1 (Is the colour beautiful?)
398
4321
7.5
7.0
6.5
6.0
5.5
Est
imat
ed M
arg
inal
Mea
ns
Estimated Marginal Means of MEASURE_1
Figure 2: Profile Plot of Estimated Marginal Means (Question 1)
Freeze dry- level of agreement whether color
Oven dry- level of agreement whether color
Sun dry- level of agreement whether color
Fresh- level of agreement whether color is natural?
10
8
6
4
2
0
Figure 3: Box Plot of question 2 (Is the colour natural?)
399
4321
8.4
8.1
7.8
7.5
7.2
6.9
6.6
Est
imat
ed M
arg
inal
Mea
ns
Estimated Marginal Means of MEASURE_1
Figure 4: Profile Plot of Estimated Marginal Means (Question 2)
400
Freeze dry- level of agreement whether color
Oven dry- level of agreement whether color
Sun dry- level of agreement whether color
Fresh- level of agreement whether color is soft?
10
8
6
4
2
0
1
23
Figure 5: Box Plot of question 3 (Is the colour soft?)
4321
8.5
8.0
7.5
7.0
6.5
6.0
Est
imat
ed M
arg
inal
Mea
ns
Estimated Marginal Means of MEASURE_1
Figure 6: Profile Plot of Estimated Marginal Means (Question 3)
401
Freeze dry- level of agreement whether color
Oven dry- level of agreement whether color
Sun dry- level of agreement whether color
Fresh- level of agreement whether color is light?
10
8
6
4
2
0
Figure 7: Box Plot of question 4 (Is the colour light?)
4321
6.0
5.8
5.6
5.4
5.2
Est
imat
ed M
arg
inal
Mea
ns
Estimated Marginal Means of MEASURE_1
Figure 8: Profile Plot of Estimated Marginal Means (Question 4)
402
Freeze dry- level of satisfaction with this
Oven dry- level of satisfaction with this
Sun dry- level of satisfaction with this
Fresh- level of satisfaction with this
10
8
6
4
2
0
1
23
Figure 9: Box Plot of question 5 (Do you satisfy with this colour?)
4321
8.5
8.0
7.5
7.0
6.5
6.0
5.5
Est
imat
ed M
arg
inal
Mea
ns
Estimated Marginal Means of MEASURE_1
Figure 10: Profile Plot of Estimated Marginal Means (Question 5)
403
Freeze dry- level of approval of this color to
Oven dry- level of approval of this color to
Sun dry- level of approval of this color to sell in the
Fresh- level of approval of this color to sell in the
10
8
6
4
2
0
20
1
723
Figure 11: Box Plot of question 6 (Do you approve this colour to sell in the market?)
4321
8.5
8.0
7.5
7.0
6.5
6.0
Est
imat
ed M
arg
inal
Mea
ns
Estimated Marginal Means of MEASURE_1
Figure 35: Profile Plot of Estimated Marginal Means - Question 6
404
Conclusion
The following lists are found from analysis in term of Box Plot and Profile Plot of
Estimated Marginal Means of Questionnaire part 1;
1. Question 1,2,3,5,6 -means of method 1 and 2 are not significantly different
2. Question 1,2,3,5,6 -means of method 3 and 4 are not significantly different
3. Question 1,2,3,5,6 -means of method 1 and 2 are significantly different from
method 3 and 4
4. Only Question 4 -means of method 2 are very different from other methods
5. That support the previous conclusion from Frequency methods
a. Sun-dry method is as popular as Fresh method
b. Sun-dry method is different and is centre of attention among other
methods
405
Appendix 5.4C SPSS Raw Data
This appendix contains the raw data from the SPSS analysis of Survey 2 Part 2
406
Appendix 5.4C SPSS Raw Data
The following data is taken from questionnaire opinions of colour dye preparation
methods from the villagers of Ban Pa-aw. The table below shows numbers of case (N)
which contains thirty villagers’ opinions; for example N 1 is equal to opinion number 1
for all questions. There are 28 questions (Q) from question 1.1.1 – 1.4.6 and the
explanations of each question are listed below;
1.1.1 = Fresh- level of agreement whether color is beautiful?
1.1.2 = Fresh- level of agreement whether color is natural?
1.1.3 = Fresh- level of agreement whether color is soft?
1.1.4 = Fresh- level of agreement whether color is light?
1.1.5 = Fresh- level of satisfaction with this color?
1.1.6 = Fresh- level of approval of this color to sell in the market?
1.2.1 = Sun-dry- level of agreement whether color is beautiful?
1.2.2 = Sun-dry- level of agreement whether color is natural?
1.2.3 = Sun-dry- level of agreement whether color is soft?
1.2.4 = Sun-dry- level of agreement whether color is light
1.2.5 = Sun-dry- level of satisfaction with this color?
1.2.6 = Sun-dry- level of satisfaction with this color?
1.3.1 = Oven-dry- level of agreement whether color is beautiful?
1.3.2 = Oven-dry- level of agreement whether color is natural?
1.3.3 = Oven-dry- level of agreement whether color is soft?
1.3.4 = Oven-dry- level of agreement whether color is light
1.3.5 = Oven-dry- level of satisfaction with this color?
1.3.6 = Oven-dry- level of satisfaction with this color?
1.4.1 = Freeze-dry- level of agreement whether color is beautiful?
1.4.2 = Freeze-dry- level of agreement whether color is natural?
1.4.3 = Freeze-dry- level of agreement whether color is soft?
1.4.4 = Freeze-dry- level of agreement whether color is light
1.4.5 = Freeze-dry- level of satisfaction with this color?
1.4.6 = Freeze-dry- level of satisfaction with this color?
407
2.1 = Color dyes method preference
2.2.1 = Comparing Fresh to Sun dry
2.2.2 = Comparing Fresh to Oven dry
2.2.3 = Comparing Fresh to Freeze dry
For the responses of questionnaire part 1, the measurement of scores has a range from 0 -
10, from strongly agree to strongly disagree but on the table below it will be shown in
simple words, for example; SA = Strongly Agree, A = Agree, NS = Not Sure, D =
Disagree, SD = Strongly Disagree
For the response of questionnaire part 2, the explanations of method chosen are below;
Fr = Fresh, S = Sun-dry, O = Oven-dry, Fz = Freeze dry
408
Case Summaries
NQ 2.1
2.2.1
2.2.2
2.2.3
1.1.1 1.1.2 1.1.3 1.1.4 1.1.5 1.1.6 1.2.1 1.2.2 1.2.3 1.2.4 1.2.5 1.2.6 1.3.1 1.3.2 1.3.3 1.3.4 1.3.5 1.3.6 1.4.1 1.4.2 1.4.3 1.4.4 1.4.5 1.4.6
1 Fr Fr Fr Fr A SA A SA SA SA NS NS NS D D D D SD D D D SA D SD A SD SD SD
2 Fr Fr Fr Fz SA SA SA D SA SA SA SA SA D SA A D SA A A D NS A SA A D A A
3 S Fr O Fz SA SA SA SA SA SA A A A D SA SA NS NS D A NS SA NS NS A A A SA
4 Fz Fr Fr Fz SA SA SA D SA SA A A A D SA SA D A A D A A SA SA SA D SA SA
5 S S Fr Fr SA SA SA SA SA SA A SA SA D SA SA A A A D A A NS NS D A NS NS
6 Fr S Fr Fr A A NS A SA SA A A A SA SA SA SA SA SA SA A A A NS A NS A A
7 Fr Fr Fr Fr SA SA A A A SA A A A D D D D D D D D D D D D D D D
8 S S Fr Fr A SA A D SA A D SA A D A A D SA A A D NS D SA SA SA A A
9 S S O Fz NS NS NS NS NS NS SA SA SA SA SA SA NS NS NS NS NS NS SA SA SA SA SA SA
10 O S O Fz D A A D NS NS SA SA SA NS SA SA SA SA SA D SA SA A A A NS A A
11 Fr S O Fz A A A NS A A SA A SA D SA A SA SA SA D SA SA SA SA SA SA SA SA
12 Fr Fr Fr Fr SA SA A A SA SA D D A D NS NS D D D D D D D SD SD D NS NS
13 Fr S Fr Fr SA A A D A SA SA SA SA D SA SA A A A SA NS NS A A NS A NS NS
14 S S Fr Fr NS SA NS NS NS NS SA SA SA SA SA SA NS NS NS NS D D NS NS NS NS NS D
15 S S O Fr N SA SA NS NS NS SA SA SA SA SA SA SA SA SA SA SA SA NS SA NS NS NS NS
16 S S Fr Fz N SA NS D NS NS SA SA SA SA SA SA NS NS NS NS NS NS A NS NS NS A NS
17 S S O Fr NS NS NS NS NS NS SA SA SA SA SA SA A NS NS NS NS NS D SA NS NS NS NS
18 O S O Fr NS NS NS NS NS NS SA SA SA SA SA SA SA SA SA SA SA SA NS NS NS NS NS NS
19 S S Fr Fr A A A A SA SA SA SA SA D SA SA NS D D D D D D SA SA NS NS NS
20 O Fr O Fr A A A SA SA SA D SA NS SA NS D A SA A A A A A A A A A A
21 F S Fr Fr A SA A SA NS SA SA SA SA SD SA SA NS SA A SA A A A SA NS NS NS A
409
22 S S Fr Fr NS SA A A A A NS SA A SD SA SA NS SA A SA NS NS NS SA A SA A NS
23 F Fr Fr Fr SA A A A SA A NS NS D D D D D D NS NS NS NS D D D D D D
24 S S Fr Fr SA SA SA SA SA SA NS A A A A SA NS NS A NS A A NS NS A A A SA
25 O Fr O Fr A A SA SA SA SA A A A NS A SA NS NS NS A A SA NS NS A A NS A
26 S S O Fz NS NS NS NS NS NS SA SA SA SA SA SA NS NS NS NS NS NS SA SA SA SA SA SA
27 Fr Fr Fr Fr SA SA SA SD SA SA SA SA SA D SA SA NS A A A D NS D SA NS NS NS D
28 O Fr O Fr SA SA SA SA SA SA A A SA NS A SA NS NS A A A A NS A NS A A A
29 Fr S Fr Fr SA SA SA D SA SA A A A A A SA NS A NS A A SA NS A A SA A SA
30 Fr Fr Fr Fr SA SA SA D SA SA A A A D A SA NS NS A NS NS A D D D A D D
Total
30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30
Table 5.4C: SPSS Raw Data of Ban Pa-aw villagers’ opinions for 4 colour dye preparation methods