Honorifics are a class of words or grammatical morphemes that encode a wide variety of social relationships between interlocutors or between interlocutors and referents.^[1] Honorific phenomena in Thai include honorific registers, honorific pronominals, and honorific particles.

Historical development[link]

Thai honorifics date back to the Sukhothai kingdom, a period which lasted from 1238 A.D. to 1420 A.D.^[2] During the Sukhothai period, honorifics appeared in the form of kinship terms. The Sukhothai period also saw the introduction of many Khmer and Pali loanwords in Thai. Later, in the Ayutthaya kingdom (1351 A.D. to 1767 A.D.), a new form of honorific speech evolved. While kinship terms continued to be used, a royal vocabulary known as Raja-sap (Thai: ราชาศัพท์) emerged. The Raja-sap, an honorific register, was created as a way for commoners and aristocrats alike to talk to and about the king of Thailand. Soon after its creation, the use of royal vocabulary was extended to address all members of the royal family as well as aristocrats. At the same time, a clerical vocabulary used to talk to or about monks arose, very similar to the Raja-sap. With the development of royal and clerical vocabularies, means for honorific speech increased significantly. The Bangkok period, from 1782 to present, saw even greater expansion of the Raja-sap as it became the formal, or polite, way to address all peoples or topics. Specifically, lexical items from honorific registers replaced native Thai pronouns, resulting in an entirely new set of pronominal forms. Kinship terms continued to be used as honorifics, and a new type of honorific emerged as well: polite particles.

Honorific registers[link]

The roots of Thai honorific registers lie in Khmer and Khmero-Indic (Pali or Sanskrit words borrowed first into Khmer, then from Khmer into Thai) loanwords.^[2] Khmer and Khmero-Indic words were originally borrowed into Thai by an educated, Thai upper class, specifically kings and monks, in order to discuss Buddhism. When the need for honorific registers arose, the Thai people turned again to Khmer. Borrowing heavily from Khmer, the Thai constructed a royal vocabulary, a large lexicon of Khmer and Khmero-Indic words, appropriate for addressing the monarchy. At the same time, a clerical vocabulary emerged, much smaller but similar in function and origin to the royal vocabulary. The clerical vocabulary, also composed mainly of borrowings from Khmer, enabled the common people to communicate with and about monks. Lexical items from standard Thai, royal vocabulary, and clerical vocabulary are shown side by side in the table below:

Honorific pronominals[link]

Personal pronouns[link]

Personal pronouns are the most numerous and complex of pronominal forms in Thai. Personal pronouns may make the following semantic distinctions:^[3]

1. Number: singular, plural, ambiguous
2. Person: first person, second person, third person, ambivalent
3. Sex
   1. Primary distinctions are distinctions of sex that are inherent to pronouns: male, female
   2. Secondary distinctions are distinctions of sex that depend on the presence or absence of other semantic features like status, intimacy, or non-restraint: male orientation, female orientation, neutral orientation
4. Age: absolute, relative
5. Speaker-addressee-referent relationship
   1. Primary distinctions
      1. Status-the status of the speaker relative to an addressee or referent. Status may be determined by relative age (elders have higher status), rank (king>royalty>monks>government and military>professionals>white collar>blue collar), or non-intimacy (strangers are treated as at least equals)
      2. Intimacy - the kind and degree of close, day-by-day association
      3. Non-restraint
   2. Secondary distinctions
      1. Deference
      2. Politeness
      3. Assertiveness

Kinship terms[link]

Kinship terms are used pronominally to elevate or demonstrate solidarity with an addressee.^[2] To address a listener as kin is, in effect, to confer the listener with the same status as the aforementioned kin. Generally, kinship terms contain both literal and displaced meanings.^[3] Kinship terms are considered literal in cases of blood kin, affinal kin, and teknonymy. They are considered displaced when used with kinlike individuals: intimate friends of kin or kin of intimate friends. When using kinship terms, age is critical.^[2] Speakers must estimate the age of an addressee to determine his or her generation and choose an appropriate kinship term. Kinship terms commonly used as honorific pronominals are summarized in the table below.^[4]

Speakers may demonstrate additional respect by adding the polite title khun before any kinship term. Kinship terms are commonly followed by personal names or nicknames.

Status terms[link]

Status terms denote referents in terms of occupation or status.^[2] While some status terms are used as first, second, or third person pronouns, others are restricted to second and third person only. Many pronominal status terms are preceded by titles, such as khun or thân. Status terms may also be used as titles before given names. A few status terms frequently used as pronominals are presented in the table below:^[4]

Names[link]

In Thai, a person's full name consists of a given name followed by a surname or family name.^[3] In addition, most individuals have a nickname. As pronominals, given names are used most frequently in second person form. Given names are often preceded by the title khun when addressing friends or acquaintances. Given names are sometimes truncated to convey mild informality. Nicknames, like given names, are used most often in second person. They generally do not take titles. Nicknames are a friendly, affectionate way to show intimacy between interlocuters.

Honorific particles[link]

Honorific particles are added to the end of an utterance or clause to show respect to the addressee.^[5] Honorific particles may exhibit the following semantic distinctions:

1. Sex: male, female, neutral
2. Status: superior, equal, inferior
3. Social mood: a continuum ranging from formal at one end to extremely intimate at the other
4. [Illocutionary act|Illocutionary force]: affirmative, imperative, interrogative

Polite particles are not used in conjunction with honorific registers or in written language.^[2] Three commonly used polite particles^[4] are summarized in the table below.

Other[link]

Thao[link]

Thao (ท้าว) often appears in literature as the style of an actual or mythical minor ruler, or important leader of either gender, but is not a Thai feudal title as such.^[6] For example, Thao Thepkrasattri, Thao Seesunthon, and Thao Suranaree are famous heroines in Thai history, but theirs is an honorific, not a feudal title.

Si/Sri[link]

Sri (ศรี) is pronounced Si and usually so transcribed. Sri and Si derive from the Sanskrit honorific Sri, but occur in Thai as a part of a personal name, such as Bun Si (บุญศรี); or as part of a place name such as Phra Nakhon Si Ayutthaya.

References[link]

External links[link]

"RID 1999" (Online). The Royal Institute of Thailand. http://rirs3.royin.go.th/dictionary.asp. "Select initial letter then enter full spelling" 

• http://www.namespedia.com/index.php/Category:Thai

See also[link]

• Deixis
• Honorifics (linguistics)
• Honorific speech in Japanese
• Indian honorifics
• Korean honorifics
• Nahuatl honorifics
• Sri transcribed Thai: ศิริ Siri; and ศรี Sri or Si.
• Thai royal and noble titles

Ani Choying Drolma (born June 4, 1971, in Kathmandu, Nepal), also known as Choying Drolma and Ani Choying (Ani, "nun", is an honorific), is a Buddhist nun and musician from the Nagi Gompa nunnery in Nepal. She is known in Nepal and throughout the world for bringing many Tibetan Buddhist chants and feast songs to mainstream audiences.

Biography[link]

Chöying Drölma

Ani Choying was born in 1971 in Kathmandu, Nepal, to Tibetan exiles. She entered monastic life as a means of escape from her physically abusive father, and she was accepted into the Nagi Gompa nunnery at the age of 13.^[1] For a number of years, the monastery's resident chant master (who was trained directly by the wife of Tulku Urgyen Rinpoche) taught Ani Choying the music that she is famous for performing.

Musical career[link]

In 1994, guitarist Steve Tibbetts visited the nunnery and eventually recorded much of the Tibetan music with Ani Choying on two albums. The recordings, titled Chö and Selwa, were released to critical acclaim. Tibbetts and Ani Choying embarked on small performance tours, which included shows at several historical Tibetan monasteries.

Sina Vodjani recorded an album in collaboration with Ani Choying Drolma.^[2]

Ani Choying Dolma is part of a fairly large group of musicians in the Tibetan tradition now active outside Tibet, including singer Techung, singer Karjam Saeji, singer Phurbu T Namgyal, flautist Nawang Khechog, singer Amchok Gompo Dhondup, singer Yungchen Lhamo and Jewish-American Tibetan-genre performer Amalia Rubin.

Discography[link]

1. Chö (1997)
2. Dancing Dakini (1999)
3. Choying (2000)
4. Moments Of Bliss (2004)
5. Selwa (2004)
6. Smile (2005)
7. Inner Peace (2006)
8. Ama (2009)
9. Matakala (2009)
10. Inner Peace 2 (2011)

References[link]

1. ^ http://www.npr.org/2011/03/13/134455191/buddhist-nun-shares-the-sound-of-music
2. ^ The official Web site of Ani Choying Drolma

• "The official Web site of Ani Choying Drolma". http://www.choying.com. Retrieved 2006-07-05. 
• "NPR: Buddhist Nun Shares the Sound of Music". http://www.npr.org/2011/03/13/134455191/buddhist-nun-shares-the-sound-of-music. Retrieved 2011-03-14. 
• "Songs by Ani Choying Drolma". http://supernepal.com/music?vq=Ani+Choying+Drolma.