The transformation from "Lao people" to "Thai Lao people" is not a simple process, and it is necessary to reconstruct social memory with the help of political power. Political figures in Southeast Asia are often represented in statues, either to commemorate or to strive for orthodoxy, especially for controversial historical events, these politically charged statues help to construct social memory.
Taking the Thai and Lao Lao people as examples, the company banner design statue making of Thao Suranari or Grandmother Mo (1771-1852) in Thailand and Chao Anouvong (1767-1828) in Laos is a typical case of social memory reconstruction. The national government builds statues, sets up shrines, and even formulates related festivals for national heroes certified by their respective countries. It is not difficult to see the political intentions of the two regimes to construct historical facts during the operation, rationalize the past battles with national narratives, and use the myth of Grandma Mo and Zhao.
The two historical figures of Anu Weng have made him the national model of Thailand and Laos, and the spiritual leader of the Lao people on both sides of the Mekong River. Figure 1_The statue of Chau Anuong for worship Photo Credit: Zhang Yaliang The Chao A Nuong statue is for worship, the author took it in Chao A Nuong Park, Vientiane, Laos Figure 2_The statue of Grandma Mo and her shrine Photo Credit: Zhang Yaliang The statue of Grandma Mo and her shrine, the author photographed the statue of Grandma Mo in Nakhon Ratchasima, Thailand This history originated in AD 1826, when Vientiane (in the north of Laos) was a Siamese vassal, but the local leader of Vientiane Chaoanuong sent troops to attack another Siamese territory: Nakhon Ratchasima (in northeastern Thailand); the process In the middle of the school, Grandma Mo took the Korat death squad to counterattack the Vientiane army with her bare hands and repelled it.