Book Review: "The Ideal Man" by Joshua Kurlantzick

The Tragedy of Jim Thompson and the American Way of War


Jim Thompson earned the title of "The Silk King" in Thailand, back in the 1950's.  One of the first Westerners to appreciate Thai Silk, he had a vision to transform the life of poor weavers, giving them ownership over their production and exporting their silks to the United States and Europe.

He was also a spy.  In fact, he ended up in Thailand as one of the CIA's first batch of suave James Bond types, fell in love with the country and stayed.  He had studied architecture and design and truly loved the old Thai way of life.

Then he disappeared.  The story had intrigued me for years, but I had never really gone beyond the surface details.  His name came up again as I wrote a post for TAFA's blog , "S is for Silk".  I had seen a novel about him in a bookstore, a mystery written with a possible scenario of how he vanished, so I decided to see if my local library had it.  Instead, I found this one, "The Ideal Man", and am glad I did.

As the subtitle states, Jim Thompson's tragedy is tightly linked with how the United States developed its presence in Asia.  The tragedy goes beyond the disappearance.  Thompson's whole life became tragic as he fell in love with this country, created a voice for the common people, and increasingly lost faith in the American role in Asia.  When he arrived in Thailand, there was a vibrant democratic movement happening in the region.  Within a few years, both the Royals and the United States helped ensure that these anti-colonial voices were squashed.  Instead, the usual corrupt dictatorship was endorsed and led to power.  We all know what the consequences were for Vietnam.  Much less is told about Laos and the devastation we left there.  Thompson's political position was in favor of working with the rebels in all three countries.  He met with them, knew them as friends and had a vision for self-government that was way ahead of his time.  He watched his friends become imprisoned, then shot, and he himself lost favor with both the Thai Royals and the U.S. government.  The ideal man had ideals.  They were trampled on, breaking his spirit and his vision for the region.

The book mostly covers the political intrigue that happened around Jim Thompson over a period of twenty years.  It names the characters that played the main roles in deciding Thailand's future.  It also describes Thompson's life, how he collected and preserved thousands of artifacts, keeping them in his home until he would one day make them available to the Thai people in a museum.  

Jim Thompson's house.

Even his house was one of these artifacts.  He had two traditional peasant homes dismantled and reassembled in Bangkok, starting a fad among the elite to copy him and preserve traditional Thai architectural elements in an environment that was quickly modernizing into Western influences.  At the same time, he built the Thai silk industry into the giant that it is today.  He entertained the most famous people of the day in his peasant houses: presidents, film stars, political leaders, and wealthy tourists who had begun to explore Asia.  Towards the end, the book describes Thompson as worn out, a man with a broken heart and no hope for the future.  Ironically, his disappearance ensured the preservation of his life work.  The house is now a museum and the silk business continues as a profitable venture.

Jim Thompson goes on a trip, a vacation, in Malaysia to visit some friends on an estate.  This was March 27th, 1967.  He goes for a walk and never comes back.  There are woods on the estate and several searches funded by different parties look for any little clue that might lead to an explanation of what happened.  Detectives are hired.  For years, various groups grasp at possible leads.  Nothing is ever found. Nobody knows what happened to him.  Could he have walked out into a new life?  Unlikely.  Did anyone want him dead?  Yes.  It would have been a relief to the CIA, to the Thai Royals and to his silk competitors to have him gone.  His political positions were embarrassing to the US and the Thai elite despised him.  A tragedy, indeed.

Cameron Highlands, Malaysia, where Jim Thompson disappeared.

This story is so familiar to me.  I grew up in Brazil during a time when there was great civil unrest (1970's).  Students were disappearing by the thousands.  Dissidents were imprisoned, tortured and killed.  As a teenager, an American abroad, I was told, in whispers, to always say that Brazil was a democracy.  Later, in college, I learned about the CIA's role there, about the School of the Americas, of how Latin American dictators were puppets, held in place by the US government.  Of course, none of these stories are simple, black and white moments.  They evolved out of many legitimate fears coupled with greed and the desire for power.

Now, both South America and Asia have become strong economic powers on their own terms.  We see an economic decline in the United States that rocks our way of life, our sense of entitlement.  Brazilians flock Disneyworld and fly up to Miami to shop.  Thailand is party land, a center for easy drugs and prostitutes.  The lesson for me is that what we do is important.

My portal to many countries is usually through their textiles and crafts.  Jim Thompson's story resonates with me because of this connection and because of his understanding of how economic development can happen through handicraft production and through the arts.  He was about fair trade before the term was even coined.  And, his story rings a bell because of the expat connection.  When I was a kid, almost every house in Brazil had a picture of JFK hanging next to Jesus with his bleeding heart.  Being an American back then was like being nobility.  I learned early on that some kids wanted to be my friend because I was an American.  Some were curious, some wanted "stuff".  Now, being an American is considered cancerous and downright dangerous in many countries.  This has not happened overnight.  It's decades and even centuries of abuse on our end.  This is truly the great American tragedy.  With our way of war, we have lost our friends.

Everything we do has political and economic consequences.  What we buy, what we eat, where we walk, drive or fly.  And, this is what drives my passion behind my love for all things handmade:  We can be simple so that we can simply live.  In peace, with one another.

Jim Thompson with weavers.

Resources:

Jim Thompson Website
The Jim Thompson House

TAFA Members Working in Thailand:


TAMMACHAT Natural Textiles
Unique Batik Fair Trade
Luxury Lanna Crafts
Siamese Dream Design

Book Review: "The Ideal Man" by Joshua Kurlantzick

Maria and Claudette: traditional and contemporary weavers share a platform on TAFA

TAFA member, Whitney Taylor, (Little Mango Imports)

works with Mayan weavers in Guatemala.

Whitney with Sovesteña in Panajachel

Maria lives in a village in Guatemala.  She weaves brightly colored fabrics which will make their way to the American and European markets.  She also works on traditional huipiles, the blouses worn by women in her village, when she has time.  Maria has been to the capital a couple of times and visits relatives in nearby towns, but mostly stays in her village and likes it that way.  She knows how to read and write, has four small children, loves to laugh, and dreams of having a new fence built around her garden so the chickens will stay out of it.

Claudette also weaves.  Her work often depicts contrasts between light and dark, using urban themes that reflect her life in Paris.  She zooms in on a car's headlight, a hand on a door, high heels on the sidewalk...  sometimes there might be splashes of red, alluding to blood or violence.  Her work is not "pretty" and it will take that special collector who will want to buy it.  Claudette has exhibited internationally and traveled around the world .  She has no children, sometimes she drinks too much, and she definitely wishes she could stop thinking all the time.

 "Big Green Barn" by TAFA member Laura Foster Nicholson

Maria and Claudette are fictional, just made up characters in my mind, but symbolic of the range of women represented by TAFA's membership.  TAFA: The Textile and Fiber Art List is a project I started earlier this year.   Launched in February, the membership has grown to 115 working artists and fiber related businesses.  TAFA's main mission, to provide its members with access to larger markets, has at its core an intentional agenda of bringing Maria and Claudette together, sharing the same platform and audience.  These two women have little in common aside from the materials they use to execute their craft.  Their personal interests, how they spend their time, and the goals they have for their lives reflect not only the physical distance that separates them, but the cultural expectations their peers have of them.  They do, however, share a form of sign language.  If they stood side by side with their looms, they could speak to each other and learn from each other through their threads, the movements of their hands, and the final products.  A language only weavers would understand.

Both also share in the need for a market that will support their work.  Maria might be represented by someone like Whitney Taylor (first photo), or by TAMMACHAT Natural Textiles who work with weavers in Laos and Thailand.

Traditionally, the two weavers, Maria and Claudette, and those who represent them, would have looked for their markets in very different places.  Maria does not have computer skills nor access to galleries.  Her weaving would be described as a craft and would not qualify for most competitions.  Claudette would have to put a portfolio together, have professional photos taken and either look for high end customers on her own or have a gallery represent her in doing so.  Their markets and the words used to define who they are and what they do have been as separate as their physical worlds.

 "Koch Snowflake Fractal"  
Univeral Language Series 

by TAFA member Donna Loraine Contractor 

I've worked with handmade crafts from around the world for over twenty years.  Even now, I struggle with what words to use when I describe a product.  Is it art? Craft?  Handicraft?  Folk Art?  Traditional? Contemporary?  We are struggling with these terms on TAFA as well.  The middle column has a list of labels titled "Themes and Places".  Intended as an index, key words describe the mix found in TAFA's membership.  We decided to use  "Member Made" as a way to describe a member who makes their own work.  "Cultural Textile" describes members who are representing a group.  The challenge lies in keeping the list short enough to make it usable for those who visit the site and yet inclusive enough to cover the different kinds of work represented on TAFA.

Even worse: how do we describe Maria and Claudette?  Is Maria an artist? Fair traders often refer to people like her as "producers".  Claudette would certainly have a fit if she were labeled a crafter.  The divide that has separated these two has historically come from an ethnocentric position that, I believe, is fundamentally racist, classist, and must change.  Maria might actually have better technical skills than Claudette.  What makes her work less valid in the art world?  One might argue that she lacks imagination in design, that she is simply replicating work that has been done for centuries in her village.  Yet, many contemporary weavers are not weaving powerful, moody work like Claudette's.  They are interested in the materials, patterns, look of the weave itself.  TAFA member Laos Essential Artistry has an interesting video which tries to address this tension between the artist, creativity, and the relationship to the product itself.  In my mind, we stumble in trying to perpetuate this divide:

Why racist and classist? Because if the same work were made by an American, a Parisian, or an Australian, it would be called art and, a key point here, the price would also reflect it.  I believe that we have been passive about giving credit where it is due.  We believe that it's OK for the Marias of the world to live on minimal income generated by their skill while those of us who live in the "developed" world can charge what we consider a fair wage for our work.  Sure, there are many issues that affect the price point of a weaving or textile:  materials used, intricacy of detail, age, the currency exchange rate, creativity, fame, and so on.  But, the same debate that has raged on in the quilting arena also rages here.  Quilters debate what is art or craft all the time.  So, now we have "art quilts" which have their own shows and juried criteria, separate from "traditional quilts".  And, again, definition often makes a big difference in price point.  An Amish quilt may sell for several hundred dollars while an art quilt with the same skill level may enter the market for several thousand dollars.  It's a matter of how we perceive and define our selves, our work and those around us.  But, when it comes to Maria, I believe that most of us think it's OK for her to earn less because she is a peasant, lives in a hut, doesn't have much education and should just be grateful that we are helping her by buying her "stuff".



Fortunately, things are changing for Maria and other like her.  Several global trends in these last twenty years have decreased the supply of cultural crafts.  Industrialization, war, natural disasters and migration have all affected the production of traditional arts world wide.  It used to be easy to get gorgeous, intricate embroideries from any of these villages for almost nothing.  Travelers who became small importers brought these goods to market and appreciation for them grew.  Now it's hard to find the older stuff and we have to pay more for current work.  Less people are also making the traditional work, opting instead to work in factories or as maids or in the hospitality industry for secure pay and possible benefits.  War and natural disaster have disrupted village life around the world.  As less of the vintage textiles have become available, more efforts and recognition has been given to those who have the ability to perpetuate these age-old skills.  We also see more exchanges happening between the Marias and Claudettes, increasing market receptivity by developing products that use the skills, appeal to elite markets and generate a higher ticket price.  Escama Studio in Brazil is one such example.  Low income women crochet clothing and accessories out of pop tabs:

Women like Maria are traveling more, seeing how a Claudette would interact with their work. Novica carries their purses, selling them for a couple hundred dollars each, accompanied with a photo, bio and quote by the artist.  The Santa Fe International Folk Art Market sponsors traditional crafters from around the world every year.  They are called "artists" on their website and literature.  HandEye Magazine offers a glorious exploration of materials, techniques, and overwhelming eye candy from around the world.  They make no distinction between traditional and contemporary.  It's all crazy and all good.  FiberArts Magazine always has a section dedicated to traditional cultural crafts, although their focus is on contemporary textile art and craft.  The trend moves towards inclusion and recognition.  We need this to happen in order to both preserve the knowledge the Marias have and to encourage the vision a Claudette might bring to the medium.  We still have a long way to go, but all of us can help redefine what the platform is that we share with each other.  It starts with exposure, by standing next to each other, and continues with the dialogue that is in our hands, that sign language that we can speak through our craft.  Finally, it matures when all of us can make a decent living through our work, have our basic needs met, and know that life as a working artist can happen here, in Paris or in a village in Guatemala.

 Alia Kate with Fatima

TAFA member, Kantara Crafts, 

works with weavers in Morocco.

Interested in becoming a TAFA member?  TAFA members all have an established web presence.  They are working artists, textile or fiber related businesses, authors, collectors, or gallery owners.  For more information, check out the Membership page on our site.

Maria and Claudette: traditional and contemporary weavers share a platform on TAFA

TAMMACHAT Natural Textiles, Part 2: The Artisans

“I feel in harmony with this work.”
Loek Khonsudee, Member, Panmai Group, Northeast Thailand

By Ellen Agger and Alleson Kase
All Photos © Ellen Agger 2009

TAMMACHAT Natural Textiles works with rural communities in Thailand and Laos where women have long been recognized as valuable and equal members of their families and communities. These artisans:

• transform barks, berries, leaves, seeds and silk cocoons into gorgeous weavings
• create traditional and contemporary designs using traditional floor looms
• develop and use natural dyeing techniques that support their health and the environment

TAMMACHAT Natural Textiles is building trading relationships – based on fair trade principles – with a growing number of weaving groups and non-governmental organizations in Thailand and Laos that work with village groups. We want to introduce you to a few of these groups.

Panmai Group in Thailand works with silk production
and organic weaving production.

Panmai Group has 250 members living in 3 provinces in Northeast Thailand in both Khmer and Laotian villages, who draw on these traditions in their designs. These women are very skilled in sericulture (the entire cycle of silk production) and are proud to weave only organic, village-reeled and naturally dyed silk yarns. They are expert and widely respected for their dyeing skills using natural materials, protecting both their own health and that of their environment.

Prae Pan Group in Northeast Thailand dye cotton naturally
and weave silk.

Prae Pan Group has 200 members in 7 villages in Khon Kaen province in Northeast Thailand. They are highly skilled at supplementary weft weaving and the natural dyeing of cotton, although they weave silk as well. Prae Pan, like Panmai, has been operating for 20 years and is proud to be entirely villager-run and self-sufficient.

During a recent visit, women from both groups told us that this work allows them to stay in their villages where they can live with their families, grow rice and practice their foremothers’ art – while preserving it for their heirs.

Pattanarak Foundation works with
disadvantaged and stateless peoples along
the Thai border.

Pattanarak Foundation works to balance development and conservation among disadvantaged communities and stateless peoples along Thailand’s borders. Their products are handmade with an indigenous species of cotton organically grown along the Thai-Lao border on the banks of the Mekong River. After spinning, dyeing and weaving, some products are sewn by projects in the west of Thailand along the Burmese border. This helps forge links and exchange ideas between communities that are experiencing similar challenges. One village group working with Pattanarak specializes in indigo dyeing, always popular for its lively colour – “nature’s true blue.”

Saoban provides technical assistance and training for
low income textile entrepreneurs in Laos.

Saoban is a Vientiane-based marketing outlet for over a dozen village groups that work with the Participatory Development Training Center (PADETC) in rural Laos. At Saoban’s shop, young entrepreneurs develop business skills while providing much-needed markets for village products that range from bamboo-silk handbags to naturally dyed silk scarves. This is part of PADETC’s vision for Laos: education for sustainable development.

Mulberries is the market brand of the Lao Sericulture Co., a not-for-profit organization that is accredited by the World Fair Trade Organization (formerly IFAT, the International Fair Trade Association). Its goal is to strengthen the position of women in Laos by providing them with dependable incomes and to preserve their sophisticated weaving and natural dyeing techniques. Women are further trained to bring diverse skills and environmental sustainable to the complex cycle of silk production with extraordinary results. Founder Kommaly Chantavong was a nominee for 1000 Women for the Nobel Peace Prize 2005 for her work on this important project that is recognized for its poverty alleviation, cultural preservation and peace building.

Green Net Coop helps Thai organic farmers market their products. One Green Net project brings together grandmothers who grow, spin and weave organic cotton in Ban Kokkabok in Loei province with sewers in Panmai Group in Northeast Thailand, who transform the cloth into children’s sunhats and baby products. Read the story of the Kokkabok Women’s Cotton Group.

Fai Gaem Mai helps groups in Northern Thailand
develop handwoven silk products.

Fai Gaem Mai is based in Chiang Mai University and helps community-based production groups in Northern Thailand develop handwoven Eri silk products, one of the textile products that TAMMACHAT carries. The Eri silkworm feeds on the leaves of cassava, rather than mulberry, providing additional income for villagers already growing this high-volume, low-value commodity.

Suan Nguen Mee Ma Company (Garden of Fruition) was founded by Sulak Sivaraksa, who was honoured with the Right Livelihood Award (the “Alternative Nobel Prize”), to explore new markets for indigenous crafts, to publish educational materials and to act as a small-scale, practice-based “think tank.” Among their projects, they support small groups of farmers in Nan, Thailand to revitalize organic cotton growing, spinning and weaving, and to preserve heritage varieties of naturally coloured cotton.

Each of these groups bring their special skills in creating their unique products. We feel honoured to work with and learn from them when we visit on our annual networking/buying trips, deepening our relationships each year. The products highlighted in this post are available at TAMMACHAT Natural Textile’s Fair Trade Textile Events. Select products are also available in TAMMACHAT’s Online Shop. Visit www.tammachat.com to learn more.

Voices of the Weavers

“You must consider the whole process if you want to support this art.
It is difficult to produce by hand.
Our work is real women’s group work, handmade art and tradition.”

Mae Samphun Jundaeng, Chairperson,
Panmai Group, Northeast Thailand

“We want to work with natural dyes –
it’s better for our health and for the environment.
The colours we use in our weavings depend on the plants
available around our village.
I am told that most people appreciate my work –
especially the colours.”
Noi Simpree, Member, Panmai Group, Northeast Thailand

TAMMACHAT Natural Textiles imports fairly traded, naturally dyed, handcrafted textiles directly from the artisan groups that create them. TAMMACHAT, which mean ‘natural’ in Thai, was established in 2007 by Alleson Kase and Ellen Agger. Alleson and Ellen love textiles and had been involved with both fiber and empowering women for decades.

Ellen Agger, co-founder of TAMMACHAT Natural Textiles. See Part 1 of this post to learn more about TAMMACHAT's mission.




Ellen is a member of our Fiber Focus Group.

Clicking on her slide show below will take you to her page:

Find more photos like this on Fiber Focus

TAMMACHAT Natural Textiles, Part 2: The Artisans

TAMMACHAT Natural Textiles: Empowering Women Artisans in Thailand and Laos, Part 1

By Ellen Agger and Alleson Kase
Photos © Ellen Agger 2009

TAMMACHAT Natural Textiles imports eco-friendly, fair trade fashion and home decor from rural Thailand and Laos. TAMMACHAT, which mean natural in Thai, was established in 2007 by Alleson Kase and Ellen Agger. Learn more about the artisan groups TAMMACHAT works with in Part Two of this post.

Ellen Agger, co-founder of
TAMMACHAT Natural Textiles

Why we started TAMMACHAT

Two reasons: First, the more idealistic one, was to realize the sayings that “another world is possible” and “vote with your wallet.” We believe that people impact human rights, communities and the environment with every purchase we make. So, it’s important that people have access to fairly traded and environmentally friendly products.

Second (and this is more serendipitous and more personal), we were in the right place at the right time. A few years ago we were traveling around Thailand, searching out weaving groups, an interest of Alleson’s since 1980 when she first traveled in Guatemala. The women we met at one weaving co-op told us their sales were down, which meant they had to limit membership in the co-op. Right away, we knew we were going to connect their desire to expand their market with our desires to find new and meaningful careers.

What motivates us:
We want to live in a world where:
• women have choices about and control over their lives within their families and communities;
• people are fairly and adequately paid for their work; and
• everyone uses resources wisely and according to their needs, so that communities and the planet are preserved for future generations.

Thai weaver hanging organic silk,
coloured with natural dyes, to dry.
© Ellen Agger 2009

Fair trade in action
As social entrepreneurs, we want to encourage fair trade and ethical consumption. This means:
• knowing what goods are made of
• where they are made
• how their making impacts the people who make them, their communities and the environment

TAMMACHAT Natural Textiles imports fairly traded, naturally dyed, handcrafted textiles directly from the artisan groups that create them.

Weaver at her loom in rural Thailand weaving
organic cotton table runners.
© Ellen Agger 2009

Handweaving, one of the world’s oldest arts, continues to be practiced with amazing skill and well-deserved pride in many rural villages in Thailand and Laos. The silks and cottons woven by women in these areas reflect cultural traditions that have endured from earlier times, passing from mothers to daughters.

We select each piece of wearable art, each table cloth and wall hanging, and every length of hand-loomed fabric that we purchase. Every textile chosen displays technical expertise, aesthetic beauty, careful finishing and sustainable production.

We travel extensively in rural Thailand and Laos, visiting weaving villages and artisan groups, to learn firsthand about the textiles we buy and how they are made. After 2 years of trading, we will apply for fair trade accreditation with the World Fair Trade Association.

We support the artisans and communities that create these textiles by:
• paying fair prices set by individual artisans and artisan groups
• building long-term trade relationships with artisan groups and non-governmental organizations that work with village groups
• supporting environmentally and socially sustainable practices, and appropriate technologies used by artisan groups in the creation of their products
• providing international markets for this work to help preserve this women’s art form and encourage the younger generation to continue these traditions

Raising mulberry silkworms in traditional bamboo baskets
to create organic silk yarns.
© Ellen Agger 2009

Natural fibres, natural dyes
Whenever possible, we source organically produced natural fibres. Heritage varieties of silkworms are raised without chemicals in artisans’ homes rather than in factories. The cocoons spun there are painstakingly hand-reeled into yarn, yielding extraordinary beauty and value. Traditional varieties of cotton, in 3 natural colours, are grown organically, most often on the banks of the Mekong River. Unique, nubbly textures result from ginning, fluffing and spinning these fibres by hand.

Before weaving, silk and cotton yarns are hand-dyed in small batches with organic materials that are locally raised or sustainably gathered. Emerging from these village dye pots are colours that range from subtle to intense, in all the rich hues that nature can create. Of course, some yarns are woven in their natural shades of white, cream, butter yellow or tan.

Age-old designs for contemporary life
Many of the pieces that we buy use designs and techniques that have been handed down for generations. Others – especially weavings that are sewn into clothing, bags and cushion covers – combine the beauty of naturally dyed, handwoven fabric with contemporary flare. We work with artisan groups to develop new products, such as the 100% SILK. 100% ART silk squares for quilters and other fibre artists – developed with the expert colour sense of Panmai Group members and advice from internationally known quilters Valerie Hearder and Laurie Swim in Nova Scotia.

We also buy traditional designs, such as khit (supplementary weft) and mudmee (tie-dyed yarns that produce a design when woven), choosing pieces that will be popular with western consumers.

How we sell these textiles
We sell these handwoven textiles at Fair Trade Textile Events that we organize in communities throughout Atlantic Canada and beyond. We also opened an Online Shop to make select pieces available anywhere in the world. We also have a shop on Etsy. Everywhere that we take these textiles we tell the stories behind them, because this showcases the real value of this beautiful work.

For more information, visit our website. Also enjoy the TAMMACHAT travel blog written by Alleson and Ellen.



Ellen is a member of our Fiber Focus Group. Clicking on her slide show below will take you to her page:


Find more photos like this on Fiber Focus

TAMMACHAT Natural Textiles: Empowering Women Artisans in Thailand and Laos, Part 1