Search results for: Buddhist monks

Authors: Routsukol Sunalai

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This research purpose is to study and compare the administration of Buddhist monks at northeastern Thailand. The samples used in the study are the priest in the Northeast by simple random sampling for 190 sampling. The tools used in this study is questioner were created in the 40 question items. The statistics used for data analysis were percentage, average, and standard deviation. The research found that the human resources management for the Buddhist monks as a whole is moderate. But it was found that the highest average is the policy followed by the management information. The Buddhist monks aged less than 25 years old with the overall difference was not significant. The priests who are less than 10 years in the monk experience and the priest has long held in the position for 10 years are not different in the significant level.

Keywords: Buddhist monks, human resources management, Northeastern Thailand, hotel industry, the administration of Buddhist monks.

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Authors: Kuntalee Vaitayavanich

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This study aimed to look into roles of culture heroes of monks in Buddhism in Songkhla province during the last 50 years. Qualitative study, in-depth interviews, participatory observation and non-participatory observation were employed for this study.

The results of the study indicated that culture heroes in Songkhla province would act as the followings. 1) For secular matters, monks would do something beneficial to the community. 2) For religious matters, monks would behave to follow Buddhism discipline strictly and unambitiously. At the same time, monks would not neglect to teach Buddhists to give respect to Lord Buddha by doing meditation and praying. However, when some of those culture heroes passed away, villagers in the community would show gratitude and appreciation by arranging a religious death anniversary ceremony, having icon, or having narrative to recognize those, continuously.

Keywords: Narrative of Monks, Culture Heroes, Songkhla Province.

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Authors: Jaruphan Supprung

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The aims of this research were to study the relationship between the Palaces (the Kings and the Royalty of the Chakri Dynasty) and the Buddhist temples including Wat Rajadhivas Vihara in Rattanakosin Period of Thailand with the purpose of creating knowledge for Thai lifelong learning, especially for Thai youth and children, and to create positive attitude on Nationalism, Buddhism and Monarchy of Thai people. The findings disclosed that the Palaces have had relationships with 33,902 temples, close relationship with 290 royal temples, and closer relationship with the 8 royal temples regarded as the “Temple of King Rama”. Moreover, there are only 16 Royal temples including Wat Rajadhivas Vihara where the Chakri Kings present the annual royal Kathin robes to the monks by themselves. Wat Rajadhivas Vihara has always been restored under royal patronage and served as royal shrine like the 8 Temples of King Rama.

Keywords: Palaces, Buddhists Temples, Wat Rajadhivas Vihara.

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Authors: Jaruphan Supprung

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Aims of this research were to study Thai Buddhist temple festivals and Balinese Hindu temple festivals, to compare Thai Buddhist temple festival dress with Balinese Hindu temple festival dress, and to create the knowledge which can be useful for Thai attitudes and cultural perceptions, especially for Thai children and youth. The findings of the research disclosed that there are four temple festivals of Thai Buddhists in Thailand, namely Songkran Festival, Buddhist Lent Festival, Sart Thai Festival and End of Buddhist Lent Festival. In island of Bali, Indonesia, there are three Balinese Hindu temple festivals, namely Odalan Festival, Galungan Festival and Nyepi Festival. Thai Songkran Festival is similar to New Year Celebration in Balinese Nyepi Festival. Thai Songkran Festival and Sart Thai Festival have the same purpose as that of Balinese Galungan Festival in practice of dedicating merit to the spirits of deceased relatives. In these temple festivals, Thai Buddhist men will wear round collar outerwear and wide leg trousers or loincloths but will never wear headdresses, while Balinese Hindu men wear turbans or fabric headbands, shirts and Sarong, which are similar to Sarong of Thai Buddhist men in central and northern part of Thailand. Most of Thai Buddhist women wear Sarong like Balinese Hindu women but wear only round collar outerwear, while Balinese Hindu women wear diamond neck camisole as inner wear and shawl collar as outerwear.

Keywords: Temple festival dresses, Thai Buddhists, Balinese Hindus.

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Authors: Phusit Phukamchanoad, Thananya Santithammakul, Suwaree Yordchim, Pennapa Palapin

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This research gathered local wisdom towards career building of people in Kamchanoad Community, Baan Muang sub-district, Baan Dung district, Udon Thani province. Data was collected through in-depth interviews with village headmen, community board, teachers, monks, Kamchanoad forest managers and revered elderly aged over 60 years old. All of these 30 interviewees have resided in Kamchanoad Community for more than 40. Descriptive data analysis result revealed that the most prominent local wisdom of Kamchanoad community is their beliefs and religion. Most people in the community have strongly maintained local tradition, the festival of appeasing Chao Pu Sri Suttho on the middle of the 6th month of Thai lunar calendar which falls on the same day with Vesak Day. 100 percent of the people in this community are Buddhist. They believe that Naga, an entity or being, taking the form of a serpent, named “Sri Suttho” lives in Kamchanoad forest. The local people worship the serpent and ask for blessings. Another local wisdom of this community is Sinh fabric weaving.

Keywords: Local Wisdom, Careers, Kamchanoad Community.

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Authors: Phusit Phukamchanoad, Chutchai Ditchareon, Suwaree Yordchim

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This research was to study on background and social and cultural context of Kamchanoad community for sustainable tourism management. All data was collected through in-depth interview with village headmen, community committees, teacher, monks, Kamchanoad forest field officers and respected senior citizen above 60 years old in the community who have lived there for more than 40 years. Altogether there were 30 participants for this research. After analyzing the data, content from interview and discussion, Kamchanoad has both high land and low land in the region as well as swamps that are very capable of freshwater animals’ conservation. Kamchanoad is also good for agriculture and animal farming. 80% of Kamchanoad’s land are forest, freshwater and rice farms. Kamchanoad was officially set up as community in 1994 as “Baan Nonmuang”. Inhabitants in Kamchanoad make a living by farming based on sufficiency economy. They have rice farm, eucalyptus farm, cassava farm and rubber tree farm. Local people in Kamchanoad still believe in the myth of Srisutto Naga. They are still religious and love to preserve their traditional way of life. In order to understand how to create successful tourism business in Kamchanoad, we have to study closely on local culture and traditions. Outstanding event in Kamchanoad is the worship of Grand Srisutto, which is on the fullmoon day of 6th month or Visakhabucha Day. Other big events are also celebration at the end of Buddhist lent, Naga firework, New Year celebration, Boon Mahachart, Songkran, Buddhist Lent, Boon Katin and Loy Kratong. Buddhism is the main religion in Kamchanoad. The promotion of tourism in Kamchanoad is expected to help spreading more income for this region. More infrastructures will be provided for local people as well as funding for youth support and people activities.

Keywords: Social and Culture Area, Tourism Management, Kamchanoad Community.

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Authors: Jaruphan Supprung

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Aims of this research were to study the major religious festivals of merit making and joyful celebrations (nationwide) in each country of ASEAN countries and to compare the costumes for these major religious festivals among these countries. This documentary research employed qualitative research methodology. The findings of the research disclosed that there are 28 main religious festivals in ASEAN countries: 3 Islamic festivals in Brunei Darussalam such as Hari Raya Aidiladha Festival, Mauludin Nabi Festival and Hari Raya Aidilfitri Festival; 2 Buddhist festivals in Cambodia such as Pchum Ben Festival and Khmer New Year Festival; 3 Islamic festivals in Indonesia such as Eid al-Adha Festival, Maulid Nabi Festival and Eid ul-Fitr Festival; 5 Buddhist festivals in Laos such as Boun Awk Pansa Festival, Boun Pha Vet Festival, Boun Pi Mai Festival, Boun Khao Pradabdin Festival and Boun Khao Salak Festival; 3 Islamic festivals in Malaysia such as Hari Raya Aidil Adha Festival, Maulidur Rasul Festival and Hari Raya Aidilfitri Festival; 4 Buddhist festivals in Myanmar such as Thadingyut Festival, Tazaungmon Full Moon Festival, Htamane Festival, and Thingyan Festival; 2 Christian festivals in Philippines such as Christmas Festival and Feast of the Santo Niño; Only 1 Buddhist festival in Singapore: Festival of Vesak Day; 4 Buddhist festivals in Thailand such as Songkran Festival (Thai New Year), Sart Thai Festival, Khao Pansa Festival and Awk Pansa Festival; and only 1 Buddhist festival in Vietnam: Tet Nguyen Dan Festival. For the comparison of the costumes for these major religious festivals, it can be concluded that the most popular style of male costume for religious festivals in ASEAN countries consists of stand-up collar (100%), long sleeves (100%), shirt (90%), and long pants (100%), and the most popular style of male costume for religious festivals in ASEAN countries consists of round neck (90%), long sleeves (80%), blouse (60%), and maxi tube skirt (80%).

Keywords: Costume, Religious festival, ASEAN countries.

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Authors: Deshar Bashu Dev

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In this modern age, most people in developed and developing countries are affected by mental illness. There are many mental illnesses, and their differing symptoms impact peoples’ lives in different ways. These illnesses affect the way people think and feel, as well as how they behave with others. Mental illness results from compound interactions between the mind, body, and environment. New technologies and sciences make the world a better place. These technologies are becoming smarter and are being developed every day to help make daily life easier However, people suffer from mental illness in every part of the world. The philosophy propounded by the Buddha, Buddhism, teaches that all life is connected, from the microcosm to macrocosm. In the 2,500 years that elapsed since the death of the Buddha, his disciples have spread his teachings and developed sophisticated psycho-therapeutic methodologies. We can find many examples in Buddhist texts and in the modern age where Buddhist philosophy modern science could not solve. The Noble Eightfold Path, which is one of the main philosophies of Buddhism; it eradicates hatred and ill will and cultivates good deeds, kindness, and compassion. Buddhism, as a practice of dialectic conversation and mindfulness training, is full of rich therapeutic tools that the mental health community has adopted to help people. Similarly, Buddhist meditation is very necessary; it purifies thoughts and avoids unnecessary thinking. This research aims to study different causes of mental illness; analyzes the different approaches to eradicate mental illness problems and provides conclusions and recommendations present solutions through Buddhism in this modern age.

Keywords: Mental illness, Buddhism, mindfulness, Buddhist practices.

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Authors: Tao Zhang, Nan Yan

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In recent years, the Chaoshan area, a special place located in the southeast of Guangdong province in China, actively protects religious heritage and is developing religious tourism, which is attracting many expatriate Chinese who are coming back for travel and to worship. This paper discussed three questions. Firstly, what is the current situation about the different social background of tourists’ motivation, satisfaction and behavioral intention? Secondly, is there a relationship between the motivation, satisfaction and behavioral intention and the different social backgrounds of tourists? Thirdly, what is the relationship between religious tourists’ motivation, satisfaction and behavioral intention? The research methods use a combination of qualitative analysis and quantitative analysis. Qualitative analysis uses the method of observation and interviews. Convenient sampling technique was used for quantitative analysis. The study showed that the different social backgrounds of tourists’ forms diverse cognition and experiences about religious tourism, and their motivations, satisfaction and behavioral intention as tourists vary. Tourists’ motivation and satisfaction has a positive phase relation. Tourists’ motivation with satisfaction as the intervening variable also has a positive phase effect on tourists’ behavior intention. The result shows that religious tourists’ motivations include experiencing a religious atmosphere, and having a rest and recreation. The result also shows that religious tourists want to travel with their family members and friends. While traveling, religious tourists like to talk with Buddhist monks or nuns. Compared to other tourism types, religious tourists have higher expectations about temple environment, traveling experience, peripheral service and temple management.

Keywords: Behavioral intension, motivation, religious tourism, satisfaction.

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Authors: Jijimon Alakkalam Joseph

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The UN 2030 Agenda for Sustainable Development claims to be a comprehensive and integrated plan of action for prosperity for people and the planet, including almost all dimensions of human existence. Nevertheless, the religious dimension of human existence has been kept away from development discussions. Care for the earth is one of the vital aspects of sustainable development. Farmers all over the world contribute much to environmental protection. Most farmers are religious believers and religious ideologies influence their agricultural practices. This nexus between faith and agriculture has forced policymakers to include religion in development discussions. This paper delves deeper into this religion and sustainable development connection. Buddhism and Christianity have contributed much to environmental protection in Taiwan. However, interviews conducted among 40 Taiwanese farmers (10 male and female farmers from Buddhism and Christianity) show that their faith experiences make them relate to the natural environment differently. Most of the Buddhist farmers interviewed admitted that they chose their religious adherence, while most of the Christian farmers inherited their faith. The in-depth analysis of the interview data collected underlines the close relationship between religion and sustainable development. More importantly, concerning their intention to care for the earth, farmers whose religious adherence is ‘chosen’ are self-motivated and more robust compared to those whose religious adherence is ‘inherited’.

Keywords: Buddhism, Christianity, environmental protection, sustainable development.

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Authors: David M. Lucas, Charles W. Jarrett

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In the culture of Thailand, the Yak serve as a mediated icon representing strength, power, and mystical protection not only for the Buddha, but for population of worshipers. Originating from the forests of China, the Yak continues to stand guard at the gates of Buddhist temples. The Yak represents Thai culture in the hearts of Thai people. This paper presents a qualitative study regarding the curious mix of media, culture, and religion that projects the Yak of Thailand as a larger than life message throughout the political, cultural, and religious spheres. The gate guardians, or gods as they are sometimes called, appear throughout the religious temples of Asian cultures. However, the Asian cultures demonstrate differences in artistic renditions (or presentations) of such sentinels. Thailand gate guards (the Yak) stand in front of many Buddhist temples, and these iconic figures display unique features with varied symbolic significance. The temple (or wat), plays a vital role in every community; and, for many people, Thailand’s temples are the country’s most endearing sights. The authors applied folknography as a methodology to illustrate the importance of the Thai Yak in serving as meaningful icons that transcend not only time, but the culture, religion, and mass media. The Yak represents mythical, religious, artistic, cultural, and militaristic significance for the Thai people. Data collection included interviews, focus groups, and natural observations. This paper summarizes the perceptions of the Thai people concerning their gate sentries and the relationship, communication, connection, and the enduring respect that Thai people hold for their guardians of the gates.

Keywords: Communication, Culture, Folknography, Icon, Image, Media, Protection, Religion, Yak.

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Authors: Pranee Pathomchaiwat

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This research aims to study tourism data and behavior of foreign tourists visited Wat Phrachetuponwimolmangkalaram (Wat Po) Sample groups are tourists who visited inside the temple, during February, March, April and May 2013. Tools used in the research are questionnaires constructed by the researcher, and samples are dawn by Convenience sampling. There are 207 foreign tourists who are willing to be respondents. Statistics used are percentage, average mean and standard deviation. The results of the research reveal that: A. General Data of Respondents The foreign tourists who visited the temple are mostly female (57.5 %), most respondents are aged between 20-29 years (37.2%). Most respondents live in Europe (62.3%), most of them got the Bachelor’s degree (40.1%), British are mostly found (16.4%), respondents who are students are also found (23.2%), and Christian are mostly found (60.9%). B. Tourists’ Behavior While Visiting the Temple Compound. The result shows that the respondents came with family (46.4%), have never visited the temples (40.6%), and visited once (42 %). It is found that the foreign tourists’ inappropriate behavior are wearing revealing attires (58.9%), touching or getting closed to the monks (55.1%), and speaking loudly (46.9%) respectively. The respondents’ outstanding objectives are to visit inside the temple (57.5%), to pay respect to the Reclining Buddha Image in the Viharn (44.4%) and to worship the Buddha image in the Phra Ubosod (37.7%) respectively. C. The Respondents’ Self-evaluation of Performance It is found that over all tourists evaluated themselves in the highest level averaged 4.40. When focusing on each item, it is shown that they evaluated themselves in the highest level on obeying the temple staff averaged 4.57, and cleanness concern of the temple averaged 4.52, well-behaved performance during the temple visit averaged 4.47 respectively.

Keywords: Deportment, Traveler

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Authors: N. Utaberta, S. D. M. Sojak, M. Surat, A. I. Che-Ani, M.M. Tahir

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Since the admission of Islam onto the Malay World in 16th century, the Malay culture began to grow in line with the teachings of Islam as a guide of life. Mosque become a symbol of Muslim communities, as well as the cultural values that have been adapted represent the maturity and readiness of Malay Muslim in manifest a lifestyle tradition into the community. Refinement of ornament that used to take from Hindu-Buddhist beliefs before were adopted and refined to the Islamic values based on the teachings of al-Quran and as-Sunnah delivered a certain message to convey a meaning to the observer. The main purpose of this paper is to analyze the typology and classification of ornaments in Malaysia-s traditional mosque as a channel to the community towards understanding of the identity and also the framework of design thinking in ornaments particularly to the urban mosques in Malaysia.

Keywords: Aesthetic, Malay Traditional Mosque, Ornamentation, Symbolism

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Authors: Chantana Insra

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The research “Buddha Images in Mudras Representing Days of a Week: Tactile Texture Design for the Blind” aims to provide original tactile format to institutions for the blind, as supplementary textbooks, to accumulate Buddhist knowledge, so that it could be extracurricular learning. The research studied on 33 students with both total and partial blindness, the latter with the ability to read Braille’s signs, of elementary 4 – 6, who are pursuing their studies on the second semester of the academic year 2013 at Bangkok School for the Blind. The researcher opted samples specifically, studied data acquired from both documents and fieldworks. Those methods must be related to the blind, tactile format production, and Buddha images in mudras representing days of a week. Afterwards, the formats will be analyzed and designed so that there would be 8 format pictures of Buddha images in mudras representing days of the week. Experts will next evaluate the media and try out.

Keywords: Blind, tactile texture, Thai Buddha images in Mudras representing days of the week.

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Authors: Phalaunnaphat Siriwongs

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The classroom of the 21st century is an ever changing forum for new and innovative thoughts and ideas. With increasing technology and opportunity, students have rapid access to information that only decades ago would have taken weeks to obtain. Unfortunately, new techniques and technology are not the cure for the fundamental problems that have plagued the classroom ever since education was established. Class size has been an issue long debated in academia. While it is difficult to pin point an exact number, it is clear that in this case more does not mean better. By looking into the success and pitfalls of classroom size the true advantages of smaller classes will become clear. Previously, one class was comprised of 50 students. Being seventeen and eighteen- year- old students, sometimes it was quite difficult for them to stay focused. To help them understand and gain much knowledge, a researcher introduced “The Theory of Multiple Intelligence” and this, in fact, enabled students to learn according to their own learning preferences no matter how they were being taught. In this lesson, the researcher designed a cycle of learning activities involving all intelligences so that everyone had equal opportunities to learn.

Keywords: Multiple intelligences, role play, performance assessment, formative assessment.

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Authors: Kettawa Boonprakarn, Jedsarid Sangkaphan, Bejapornd Deekhuntod, Nuntharat Suriyo

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This study aimed to investigate the existence of field corn networks on the Thailand-Burma border under the patron-client contract farming system. The data of this qualitative study were collected through in-depth interviews with nine key informants.

The results of the study revealed that the existence of the field corn networks was associated with the relationship where farmers had to share their crops with protectors in the areas under the influence of the KNU (Karen National Union) and the DKBA (Democratic Karen Buddhist Army) or Burmese soldiers. A Mae Liang, the person who starts a network has a connection with a Thaokae, Luk Rai Hua Chai or the head of a group of farmers, and farmers. They are under the patron-client system with trust and loyalty that enable the head of the group and the farmers in the Burma border side to remain under the same Mae Liang even though the business has been passed down to later generations.

Keywords: Existence, field-corn networks, patron-client system, contract farming.

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Authors: Sriranjani Srinivasan

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To appreciate Indian art and architecture by studying it in India alone will only lead to partial understanding of the whole story and the variety of the statement has been amply proved by subsequent decades of patient research. The results of the work of the Archaeological Survey of India forms only one half of the picture, the other half emerges with the studies of the archaeology and art of the Far East that progressed almost simultaneously under the Archaeological Survey of the Dutch East Indies, the École française d'Extrême-Orient (EFEO), or French School of Asian Studies, and allied institutions. The conclusions arrived at have only rendered the assertion that India produced her ultimate master pieces only through foreign influences and in foreign lands (the South-Eastern peninsular and archipelagic regions) almost axiomatic. Angkor in Cambodia and Borobudur in Java, undoubtedly the two greatest architectural marvels of Indian genius, for in content and spirit these (and other monuments of varying magnitudes), are purely Indian, would well illustrate the statement mentioned earlier. Stimulated research followed the discoveries and among the many studies and publications of such pioneers like Coedes, Parmentier, Coomaraswamy and many others in Dutch, French and English made growing contributions to the subject. This paper will discuss in detail the impact of India on the architecture of South East Asia by detailed comparison of architectural styles, elements, and construction materials of a few specific architectural master pieces, in both India and South East Asian countries. It will also analyze the reasoning behind the influence of India on South East Asian countries in spite of them being exposed to the equally culturally rich and civilized kingdoms of China. The intention of this paper is to understand that, conquest by war is not always the only reason for architectural influences and impacts.

Keywords: Architectural influence, Buddhist architecture, Indian architecture, Southeast Asian architecture.

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Authors: Phusit Phukamchanoad, Bua Srikos

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This research aimed to study the characteristics of a community in the social, economic and cultural context. This research used interviews and surveys of the members in the Patthana Soi Ranongklang community, Dusit District, Bangkok. The results are as follows: In terms of overall conditions and characteristics, the Patthana Soi Ranongklang community is located on the property of the Treasury Department. 50 years ago, the location of this community consisted of paddy fields with limited convenience in terms of transportation. Rama V Road was only a small narrow road accessed only by three-wheelers there were no buses. The majority of community members moved in from Mak Khawan Rangsan Bridge. Thus, most community members were either workers or government officials as they were routers not the owners of the land. Therefore, there were no primary occupations within the 7 acres of this community. The development of the community started in 1981. At present, the community is continuously being developed and modernization is rapidly flowing in. One of the reasons was because the main roads were widened, especially Rama V Road that allows more convenient transportation, leading to heightened citizens’ convenience. In terms of the economy and society, Rama V Road causes the research to find out the development and expansion of change in the conditions of the area and buildings. Some buildings were improved and changed along the time, as well as the development of new facilities that caused the community members to continually become more materialistic. In the community, it has well organized and managed jobs to each part of community members, and areas were improved to allow the new buildings and apartments. The trend of jobs became more varied, in terms of both jobs at home, such as workers, merchandizing and small own businesses, and the community jobs outside, which became much more convenient to car drivers as they got used to the narrow roads inside the community. The location of the community next to Rama V Road also allows assistance from government agencies to reach the community with ease. Moreover, the welfare of the community was well taken care of by the community committee. In terms of education, the research found that there are two schools: Wat Pracharabuedham School and Wat Noi Noppakun School that are providing education within the community. The majority in the community have received Bachelor degrees. In areas of culture, the research found that the culture, traditions and beliefs of people in the community were mainly transferred from the old community: the majorities are Buddhists, so especially beliefs in Buddhism; the main reason for this is because the old community was situated near Wat Makut Kasattriyaram. Therefore, the community members have always had Buddhist temples as the centre of the community. Later years, more citizens moved along culture in and bring traditions and beliefs with them. The community members also took part in building a Dharma hall named Wat Duang Jai which is 72 year old.

Keywords: Social Capital, Patthana Soi Ranongklang community, Way of Life.

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