Introduction

In recent decades, patterns of migration in Thailand have evolved, and have shown an increase in rural–urban female migration relatively to male migration (Arnold and Piampiti, 1984; Tangchonlatip et al, 2006), a trend that is also found in transnational migration (see for example APMRN, 1995). While the primary motivation for such an increase is certainly economic – women seek better opportunities in the capital or in tourist resorts – there are other explanations such as altruism (normative expression of gratitude) and part of the ‘generational contract’ (repayment or prepayment of migrants towards their household, especially in societies where formal welfare is limited) which make it more urgent for some women to migrate and, often, to even engage in hazardous work (Osaki, 2003; Vanwey, 2004; Rende Taylor, 2005). Another brief explanation that is often given concerning Thai society is related to their religious belief: children owe their parents a debt, which sons repay by joining the Buddhist sangha, and daughters repay by providing material support (see for example Mills, 1999).

The gender difference that underlies the motivation for migration and choice of occupation has not been researched in any great depth. Some academics have worked across disciplines to examine the link between economic choices and religious and cultural practices (Keyes 1983, 1984; Kirsch, 1985). In much Asian literature examining intergenerational relations within the family, for example, there is an inevitable discussion of ‘filial piety’ and filial obligations. Filial piety appears to be conceptualised and practised quite differently in the wider Asian region where social norms have different roots (that is, Confucianism, Buddhism) (see for example Sung, 2003; also see Chapter Five of this volume for East Asian practice). Moreover, while much contemporary social research has investigated, in a cross-disciplinary way, the patterns, motivations and implications of female migrations in the developmental context, exploring the origin of such ideology and discourse has rarely been considered. It is therefore worthwhile examining the cultural and religious origins of intergenerational relations to see how they have evolved from their recorded textual beginnings to contemporary societies. It seems that careful analysis of religious texts can shed some light on behaviour patterns that seem strongly entrenched in the Asian population. In this chapter, Thailand is selected as a case study society given a combination of its distinctive religious and cultural orientations and the high volumes of both intra- and international migration.