(78) By this crucial literary stroke, Khamchan synecdochally transforms Khun Bulom into the father of the Lao xaat. In the modern era of popular sovereignty and democracy, elite intellectuals in the racial-nationalist movement refigured Khun Bulom to match their conceptions, thus he was presented as the father of the xaat.
In his rewriting, Sila makes frequent reference to Chinese chronicles and the Phongsawadan xaat thai, showing his indebtedness to these sources.
The greatness and spirit of the mortal Khun Bulom only lives on in the Lao xaat, the patrimony of all Lao.
Chao Khamman Vongkotrattana's history of the Lao xaat appeared in 1961.
When the xonxaat Tai came down to establish settlements in the geography already mentioned above, the settlements of the Tai were 'healthy and wealthy' and progressed more than the branch of the Mongolian xaat. This was because the Tai had systematic administration for 4,000 years already while in that age the people of Europe were still sitting covered in animal skins ([TEXT NOT REPRODUCIBLE IN ASCII]).
The Lwa are a xaat which did not develop equally with the Khom.
While the Lao xaat reprises its role as the protagonist, Khamchan presents it in unique terms.
Theirs was a form of elite-nationalism that envisioned the xaat through recourse to history.
(86) Khamman Vongkotrattana, Phongsavadan xaat Lao: Khwambinma khong xaat dhae deukdamban [Chronicle of the Lao race: Origins of the race from ancient times], repr.