As Thailand rose with the world order since WWII, its reputation in the international agricultural sciences owed much to one person. Charan Chantalakhana was the man for the times. As the Vietnam conflict stimulated massive US influence in Thailand, more benign stars aligned to build on Charan’s remote Siamese origins and guide him through a leading US university. This biography includes his pioneering Kasetsart University work in animal science research and his leadership in Thai universities, his role in the peak international research body the CGIAR and in the International Livestock Research Institute, and some of his many accolades. Perhaps of even greater human interest, Falvey’s work also traces Charan’s inspirational life from Siam’s obscure Deep South, through his early truancy years before shepherded by mentors until he himself became an outstanding mentor for Southeast Asia and the global advocate for smallholder farmers.
The history, science, and social aspects of today’s Thai agriculture is traced from hunters and gatherers through agro-cities through State-religious Empires and immigrating Tai to produce a sustainable agriculture. The wet glutinous rice culture determined administrative structures in a pragmatic society which regularly produced a saleable surplus. Continuing today, these systems consolidated the importance of rice agriculture to national security and economic well-being, as Chinese and European influence benefited agribusiness and initiated the demand which would expand agriculture through population increase until accessible land was expended. As agriculture declined in relative financial importance, it continued to provide the benefits of employment, crisis resilience, self-sufficiency, rural social support, and cultural custody. Agricultural institutions evolved from a taxation and dispute resolution base to provide research, education, and technology transfer at levels below potential as they supported commercial agriculture funded by credit. Agribusiness expanded from the 1960s and small-holders were partly viewed as a past relic which agribusiness could modernise. Unique elements of Thai agriculture include: irrigation technologies; administrative structures based on water control; global leadership in many agricultural commodities; multinational agribusiness; negotiating approaches; potential for further increases from known technologies, and an open culture which has embraced new ideas. One of the world’s few major agricultural exporters, Thailand leads the world in rice, rubber, canned pineapple, and black tiger prawn production and export, the region in chicken meat export and several other commodities, and feeds more the four times its own population from less intensive agriculture than its neighbours. Poised to benefit from expansion in livestock demand, poverty reduction, and improved education, research, and legal and social systems, evident in the recent Asian financial crisis, will be considered with popular concern for socially sensitive alternatives for small-holder farmers to co-exist with commercial agriculture. Thailand will likely remain one of the world’s major agricultural countries in social, environmental and economic terms for the foreseeable future, as it addresses the continuing rural issues of poverty and inequity.
This book owes its origins to a collation of some of my publications for which a higher doctorate (Doctor of Agricultural Science) was awarded by the University of Melbourne in 2004. In that guise it was titled: Integrating Reductionist Research into International Agricultural Development: Re-conceiving Agricultural Research for Development; Technical Support for Development; Thai Agriculture; International Agriculture; Agricultural Education. It was thus an attempt to seek continuity across my research and development activities around various countries up until that time and to distill from it some conclusions that might inform future directions for international agricultural research and development. The citation from the higher doctorate read: ‘to John Lindsay Falvey who, from 30 years’ research combining technical, social, environmental, policy and historical research in the developing world, challenged the simple importing of agricultural technology. He demonstrated that indigenous knowledge and culture is critical to sustainability, food security and human development, thereby potentially benefitting millions of persons participating in international development projects.’ The citation is both an exaggeration and an understatement. It may or may not have assisted millions of persons – how can anyone know. But in another sense, the work revealed the lost element of wholeness that once characterized good science, good lives and wisdom. The information presented here is snippets from papers and books that strive to make that revelation explicit. Its partial prototype benefitted in presentation and explication from my colleagues who formed the panel for the higher doctorate deliberations, Professors David Chapman, Adrian Egan and Robert White.
Agriculture and philosophy have been parts of a whole across history and remain so. Philosophy informs wellbeing and contentment amidst the vagaries of existence, the primary concern of which has always been security of food. Science, once known as natural philosophy, is a major means of philosophical advance today. Agricultural science is presented as comprising all of these components. The philosophical quest to be at ease in nature extends from pre-historical times into our unknown future, and employs diverse vehicles to convey insights across generations via myths, legends religion, academic study and ritual practices. Expressing esoteric concepts has employed agricultural metaphor across the historical era as it has been our most common interaction with nature. Continuing as our most widespread human interaction within nature, agriculture’s role in creating civilization, and later its writing, eventually led to an urban separation from nature including food production. Unifying the philosophy, agriculture and agricultural science across cultures and traditions from pre-agricultural times through the European Enlightenment to today, this work builds on neglected ancient insights. Perhaps the most profound of these insights is that our thoughts and actions may be seen as an integral part of nature. Rather than being independent agents with free will, our fears and guilt may be seen as active forces in the dynamics of nature itself, which includes our procurement of food. This conception offers a wider interaction than can be comprehended from current popular approaches.
Agricultural Education remains fundamental to civilization. It is the most consistent productive income of Australia, which is one of the world’s very few net agricultural exporters. Victoria, with only about three percent of the Australia’s area, has been its major source of agricultural output. These three factors – underpinning civilization, creating wealth, and intensity in south-eastern Australia – make Victorian agriculture and its education of national importance and international significance. The Faculty of Agriculture at the University of Melbourne, at times complemented by La Trobe University and such colleges as Burnley, Dookie, Gilbert Chandler, Glenormiston, Longerenong, Marcus Oldham and McMillan, has underpinned sustained rises in productivity and profitability. But coordination and consistency have not always been its hallmarks. This history reveals that Agriculture at Melbourne began amidst controversy, grew to fame under a great Dean, at times rested on its laurels and others was dragged into organisational experiments. Its 22 Deans over its 110 years typify the calling evident in its staff. Frequently a leader, the Faculty has recently strengthened its animal sciences by joining with the veterinary sciences – but that is for a future history.
The book answers 10 questions addressed to the author in various forms. Some are personal, while others relate to global issues. All are answered with candor and detailed explanation. The answers will not suit those who seek confirmation of popular viewpoints, nor will they suit those who insist they are doing good without having knowledge of what they are really doing. But they will admirably suit those extremely important persons from all walks of life who are open to new knowledge, who can accept challenges to their beliefs and received knowledge. The answers cover such topics as: - why livestock are critical to food security - why free trade and markets can't solve food shortages - why aid shouldn't insist poor countries follow our model - how to reconcile science and commerce with popular ideals - how gross domestic happiness can be a serious topic - how more food can be produced with less land and fertilizer - why labels like Buddhist and vegetarian confuse life - what traditional wisdom is critical to development - how misrepresentation fuels fears about climate change - why small farmers and foreign agribusiness must coexist
