Relevant bibliographies by topics / Buddhism and education Thailand

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Buddhism and education Thailand'

Author: Grafiati
Published: 11 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Buddhism and education Thailand"

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Waree, Chaiwat. "Education Course Syllabus Development, Thai Language Major according to Buddhism Way of Thailand." International Education Studies 9, no. 1 (December 29, 2015): 123. http://dx.doi.org/10.5539/ies.v9n1p123.

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<p class="apa">This research aims to develop Education Course Syllabus, Thai language major, according to Buddhism way of Thailand by using Taba’s Approach and to evaluate the efficiency of Education Course Syllabus, Thai language major, according to Buddhism way of Thailand. This research was conducted according to research and development format and its operation was divided into 2 phases including: Phase 1: Education Course Syllabus Development, Thai language major, according to Buddhism way of Thailand; Phase 2: Evaluation on efficiency of Course Syllabus, Thai language major, according to Buddhism way of Thailand conducted by the expert. The results showed that the elements of Education Course Syllabus, Thai language major, according to Buddhism way of Thailand were as follows: syllabus principles and objectives, syllabus structure, educational management plan, course description, criteria, assessment, and Curriculum Quality Assurance. The result of the evaluation on efficiency of Course Syllabus, Thai language major, according to Buddhism way of Thailand conducted by the expert showed that the quality of this syllabus was, in overall, in the highest level at mean = 4.62 and S.D. = 0.42.</p>
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김규식. "Education and Theravada Buddhism in Thailand." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 20, no. 2 (February 2014): 145–88. http://dx.doi.org/10.22473/kats.2014.20.2.005.

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Marcinkowski, Christoph. "Balance, Moderation, and the 'Middle Path': Toward Trust between Muslims and Theravada Buddhists in Southern Thailand." ICR Journal 2, no. 3 (April 15, 2011): 556–60. http://dx.doi.org/10.52282/icr.v2i3.633.

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When looking at strategies leading toward conflict-resolution in the troubled Muslim-dominated deep South of Thailand one should also take into account existing touching-points between Islam - understood by many of its followers as an all-encompassing approach toward life that is, nevertheless, grounded in spirituality - and Theravada Buddhism which is practised by the overwhelming rest of the Thai citizens. Theravada (Pali for ‘Teaching of the Elders’ or ‘Ancient Teaching’) is the oldest surviving Buddhist school. It is relatively conservative and generally closest to early Buddhism. Elsewhere this writer has argued that the currently ongoing conflict in southern Thailand is mainly not a religious one, but rather the result of mutual deep distrust between a far-away central administration in Bangkok and the local Malay Muslims in the South. However, this writer would like to argue that a meaningful dialogue between truly religious people on both sides of the fence could help to dissolve tensions and misconceptions.
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Wijayanti, Fantri Agustin, and Ghanis Putra Widhanarto. "The Implementation and Improvisation of Islamic School Curriculum in Buddhist Country." Indonesian Journal of Curriculum and Educational Technology Studies 7, no. 2 (November 30, 2019): 96–103. http://dx.doi.org/10.15294/ijcets.v7i2.24567.

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Thailand is one of the greatest Buddhist country in Southeast Asia, therefore the Buddhism values and culture inevitably intervene education, including the curriculum. It is interesting to investigate how Islamic school arranges and develops its own curriculum in order to balance the national interest influenced by Buddhism and the Islamic belief, values, and culture owned by the school in Thailand. This article tries to illustrate Anuban Islam Songkhla School as one of the Islamic schools adapts the national educational policy and arranges their curriculum rooted on Islamic vision. This research found that Songkhla School does not implement all policy endorsed by the government officially due to its incompatibility with the Islamic vision of the school. Abstrak Thailand adalah salah satu negara Budha terbesar di Asia Tenggara, oleh karena itu nilai-nilai dan budaya Budha tak terelakkan lagi pasti mengintervensi dunia pendidikannya, termasuk kurikulumnya. Sangat menarik untuk menyelidiki bagaimana sekolah Islam di Thailand mengatur dan mengembangkan kurikulumnya sendiri untuk menyeimbangkan kepentingan nasional yang dipengaruhi oleh agama Budha dengan ajaran, nilai-nilai, dan budaya Islam yang dimiliki oleh sekolah tersebut. Artikel ini mencoba menggambarkan Sekolah Songkhla Islam Anuban sebagai salah satu sekolah Islam yang mengadaptasi kebijakan pendidikan nasional dalam upaya menyusun kurikulum mereka sendiri yang berakar pada visi-visi keislaman. Penelitian ini menemukan bahwa Sekolah Songkhla tidak menerapkan semua kebijakan yang diberlakukan oleh pemerintah secara resmi, karena memang pada dasarnya tidak semuanya kompatibel dengan visinya sebagai sekolah Islam.
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Abeysekara, Ananda. "Buddhism, Power, Modernity. Gathering leaves and lifting words: Histories of Buddhist monastic education in Laos and Thailand." Culture and Religion 12, no. 4 (December 2011): 489–97. http://dx.doi.org/10.1080/14755610.2011.626110.

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Et al., Phramaha Surachai Phutchu. "Influence of Zen Buddhism on Buddhadasa Bhikkhu." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1563–71. http://dx.doi.org/10.17762/pae.v58i1.947.

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Zen is one of Mahayana Buddhism which is propagated in China, Korea, Japan, Vietnam, and many counties in the West. In Thailand Zen was known widespread because of Buddhadasa Bhikkhu’s translated works. Furthermore, he has studied and applied its teachings for developing Thai society through establishing Suan Mokkhabalarama. There is the center of study and practice the Dhamma which reflects the concept of Zen, such as Spiritual Theater, Curved Stone Court, Natural Uposatha, Dhamma Ships, Avalokiteshavara Bodhisattva’s Statue, and Nalike Pond. These places are strongly influenced by Dhamma puzzle of Koan and Zen garden arrangement which emphasize the cultivation of wisdom, living simple and in harmony with nature. In the term of Dhamma teaching Buddhadasa Bhikkhu mixes the principle of Theravada and Zen teachings properly, that is the principle of working with empty mind.
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Lindberg Falk, Monica. "Thailändska nunnor och kvinnliga munkar. Förändring och utmaning av den buddhistiska ordningen." Tidskrift för genusvetenskap 24, no. 3-4 (June 15, 2022): 25–38. http://dx.doi.org/10.55870/tgv.v24i3-4.4123.

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This artide addressesThai Buddhist nuns' agency in creating religious space and authority, and raises questions about how the position of Thai Buddhist nuns outside the formål institution of Buddhist monks and novices affects their religious legitimacy. It gives a background to the troublesome situation for Buddhist nuns in Thailand and includes a summary of the rise, fall and recent restoration of theTheravada female monks' order. Religion has traditionally played a central role in Thai society and Buddhism is still intertwined in the daily life of Thai people. Religion also plays an important role in establishing gender boundaries. Men's ordination is highly respected and uplifts their social position. Women's choice to leave the lay world and seek ordination is commonly not appreciated and not in line with the Thai gender order. The Buddhist nuns' long history in Thailand has not granted them formål religious legitimacy and their secondary standing in the Buddhist temples is further confirmed by their lack of support from the Thai government. The recent decades' growth of nunneries governed by the nuns themselves and the Thai women's increasing interest in Buddhist monastic life are notable changes in women's performance in the religious field. Some nuns have through their own agency and capacity started to enhance their position and create better circumstances for themselves, which also have been beneficial for the lay community. At nunneries, the role of the Thai nuns has been broadened and become more analogous to that of the monks. Moral conduct, religious performances, education and Buddhist knowledge have proved to be requirements for achieving religious legitimacy.
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Buaban, Jesada. "Gerontocracy of the Buddhist monastic administration in Thailand." Simulacra 4, no. 1 (June 21, 2021): 43–56. http://dx.doi.org/10.21107/sml.v4i1.9880.

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This paper examines the monastic administration in Thai Buddhism, which is ruled by the senior monks and supported by the government. It aims to answer two questions; (1) why the Sangha’s administration has been designed to serve the bureaucratic system that monks abandon social and political justices, and (2) how the monastic education curriculum are designed to support such a conservative system. Ethnographic methodology was conducted and collected data were analyzed through the concept of gerontocracy. It found that (1) Thai Buddhism gains supports from the government much more than other religions. Parallel with the state’s bureaucratic system, the hierarchical conservative council contains the elderly monks. Those committee members choose to respond to the government policy in order to maintain supports rather than to raise social issues; (2) gerontocracy is also facilitated by the idea of Theravada itself. In both theory and practice, the charismatic leader should be the old one, implying the condition of being less sexual feeling, hatred, and ignorance. Based on this criterion, the moral leader is more desirable than the intelligent. The concept of “merits from previous lives” is reinterpreted and reproduced to pave the way for the non-democratic system.
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Et al., Niraj Ruangsan. "Buddhist Instruction Care for Thai Elderly in the Upper Northeast." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1513–17. http://dx.doi.org/10.17762/pae.v58i1.938.

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The paper aimed to clarify the Buddhist instruction care for planning Thai elderly to have well-being in the sociocultural settings concerning the elderly development project in Thailand. The objectives of this study were: 1) to clarify the management policy of the elderly development within the upper northeastern locale; 2) to discover conceivable thoughts of instruction care standards for the elderly through the principles of Buddhism, and 3) to create guidelines of Buddhist learning administration for planning the development of elderly well-being. The research methodology regarded the interpretive paradigm while the management of Buddhist learning was interpreted through participant observation, interviewing, focus-group discussion, and documentary investigation. The content analysis was performed to critically study the obtained data. In this research, there were 60 participants, including monks, elderly, government officials, community leaders, local philosophers, and villagers in Khon Kaen and Roi-et provinces. The findings indicate the Thai government policy provided the direction and budget allocation for developing the quality of life, welfare, and health of the elderly and also preparing younger generations to enter the elderly age. According to the document analysis and focus group discussion, it suggested the possible ideas of education care principles for the elderly through the Buddhist principles, particularly Bhavana 4. It also found that many projects have been organized for taking care of the elderly in collaboration with government agencies and communities. Those projects have been allocated budgets by the Thai government. The study suggested that Buddhist doctrine Bhavana 4 consisting of 1) physical development, 2) moral development, 3) mental development, and 4) intellectual development should be provided as the core content of the elderly’s education care essentially affecting to the elderly life quality. The study indicates that the guidelines for Buddhist learning management for preparing elderly well-being, allowing the elderly to access the Bhavana 4 as it trains them to be endowed with Tisikkhā including moral discipline, mindfulness, and wisdom. Then, they could follow the Noble Eightfold Path that orients them to develop their well-being in Thailand's socio-cultural context
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Kankaew, Kannapat. "THE INTEGRATION OF RELIGIOUS THEORY AND THE THEORY U IN EDUCATION: A HUMAN CAPITAL DEVELOPMENT IN THE BUSINESS DISRUPTIVE PARADIGM." EUrASEANs: journal on global socio-economic dynamics, no. 4(23) (July 31, 2020): 7–21. http://dx.doi.org/10.35678/2539-5645.4(23).2020.7-21.

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The four major forces of Ts are pushing us to globalization faster. These are technology, television, trade, and travel. It is worth noting that the forces of four Ts also turn us into the global economy where firms are competing globally. Organizations can either acquire technologies, or reproduce their more advanced version but within a few years. We would suggest adding one more T which is telephone since it has influenced our life in so many ways. Today, smartphones are shaping mankind behavior in a very significant way. Thailand is currently developing its Thailand 4.0 concept with multiple projects to upgrade from middle-income economy (in which it is trapped now) to value-based economy. The aim of this academic article is to create the theoretical framework of human capital development ready for disruptive economy where certainty is substituted by uncertainty. We also point out to the alignment of Buddhism concept and various Western theories, including Theory U, institutional theory, knowledge management and best practices within the educational system. Today Thailand should be out looking for its new normal with an open mind and open heart and willingness/readiness to develop its human capital further, using goodness, ethics and moral, knowledge and skills, creativity and innovation.
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Dissertations / Theses on the topic "Buddhism and education Thailand"

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Phisalaphong, Rathdow. "Teacher Practice, Curriculum, and Children's Moral Development in Buddhist Temple Preschools in Thailand." Thesis, University of North Texas, 2001. https://digital.library.unt.edu/ark:/67531/metadc3001/.

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This study investigated what constitutes a moral development program in Buddhist temple preschools in Thailand. The researcher employed three qualitative methods: structured, in-depth interviews, observations of teachers' instruction, and document analysis of curriculum guides. Four Buddhist temple preschools were selected as the sites. Participants for interview included three abbots and one head nun, four principals, and twelve teachers. Participants for observations included four teachers of third year classes in each preschool. The study concentrated on four research questions: (a) what are the elements of the character education curriculum? (b) How do teachers teach moral development concepts and skills? (c) What are the teachers' perceptions of the moral development of third year preschoolers? (d) How do teachers assess their pupils' moral development? Key findings for the research questions were: character education was not a subject in the National Preschool Curriculum which was implemented in the Buddhist temple preschools. Core morality was integrated into every topic. The moral behaviors emphasized in the curriculum and the lesson plans included discipline, mindfulness, kindness, helpfulness, patience, honesty, respect, thriftiness, and politeness. The Buddhist concept of the process of moral development includes character education and meditation. The preschoolers were trained to pay respect to teachers and parents as an obedience approach to character education. Preparation of teachers included screening for their values and pre-service training. The instruction of meditation was approached gradually and aroused the children's interest. After three years of schooling, the third year preschoolers were well-behaved, helpful, and kind; no aggressive behaviors were reported. The assessment of moral development of preschoolers was based on observation of the teachers throughout the school year. Implications for practice are discussed, including procedures for gathering information on beliefs, attitudes, and culture of the parents before implementation of different models of moral development. Finally, future research directions are proposed.
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Srimuang, P. "Teachers' and students' perceptions of meditation education and its contribution to the mental well-being of young people in secondary schools in Khonkaen Province, Thailand." Thesis, University of Southampton, 2013. https://eprints.soton.ac.uk/359779/.

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Like all young people, Thai adolescents may experience mental health problems. The Thai secondary school system provides meditation education as part of the National Education Curriculum and as such may potentially play a pivotal role in promoting adolescent’s mental well-being. The aim of this study was: to explore (a) the provision of meditation for students in Thai secondary schools; and (b) teachers’ and students’ perceptions of meditation education and its role in promoting mental well-being of adolescents. A qualitative multiple case study design was employed. Purposive sampling was undertaken to select four schools (two urban, two rural) in the Khonkaen province. Informants were teachers and students who participated in the school based meditation courses. In total, 21 interviews with teachers and eight focus group interviews with adolescent students were conducted, and analysed using Framework approach. Cross-case analysis was undertaken to elicit differences and similarities between rural and urban schools, younger and older students and teachers and students. The results revealed compulsory meditation education was provided during Buddhism classes in both lower and upper school levels. Meditation was also integrated into other subjects to encourage students to practice meditation skills, increase students’ concentration and manage potentially unruly students. Extracurricular activities, not part of the National Education Curriculum, were also provided with the aim of improving students’ morality but provision varied across cases. In general, teachers and students, across all cases, had consistently similar perceptions on the meditation education provided. Meditation education was perceived to have a positive impact on students’ mental well-being, reduced stress, enhanced self-awareness, improved emotional control, enhanced decision making as well as improved interpersonal relationships. Negative aspects from prolonged practice such as physical discomfort or pain and boredom were identified. Recommendations for future research, including exploring the transferability of findings and teacher training needs, are reported.
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Irons, Edward Allen. "Activist buddhism in Japan and Thailand: a comparative study of political involvement by the Soka Gakkai andThammakaai." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1993. http://hub.hku.hk/bib/B31950292.

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Öijerstedt, Angelica. "Sverige - Thailand; Tur & Retur : En kvalitativ undersökning av en svensk skola i Thailand." Thesis, Jönköping University, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-11629.

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Syftet med föreliggande studie är att studera en svensk skola utomlands och dess mellanstadielevers och lärares upplevelser av den thailändska religionen. Uppsatsens frågeställningar:

· Hur upplever eleverna att de påverkas av att gå i en svensk skola utomlands?

· Hur beskriver lärarna att de arbetar med undervisningen i religion på en svensk skola utomlands?

· Hur upplever eleverna den thailändska religionen i skolan? Finns det några likheter eller skillnader, enligt lärare och elever, med svenska skolan hemma, när det gäller religionsundervisningen?

Resultatet av undersökningen visade att eleverna uppskattade den lärarledda tiden som de tyckte var möjlig i större utsträckning på skolan utomlands. Undersökningen visade även att lärarna upplevde att det fanns många likheter med religionsundervisningen i Sverige såsom kursplaner och ämnets innehåll medan de ansåg däremot att det som skiljde dem åt var möjligheten till mycket mer studiebesök och möjlighet till lärarledd tid på skolan i Thailand. Eleverna upplevde buddhismen på olika vis och med olika djup kunskap beroende på hur länge de varit på plats i Thailand.

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Cook, Joanna Claire. "Vipassanā meditation and the monasticization of popular Buddhism in Thailand." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597934.

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While monastic identity and ascetic practices such as vipassanā meditation have historically been the preserve of monks, requiring full ordination and celibacy, in contemporary Thailand ‘monastic’ and ‘lay’ are not fixed or mutually exclusive categories: temporary ordination for short periods of time has always been available to Thai men; vipassanā has been propagated to the laity since the 1950s; large numbers of laity now enter monasteries as mediation students for short periods and accept monastic precepts for the duration of their retreat; and finally, the subsequent monasticization of popular Buddhism is enabling Thai Buddhist nuns (mae chee), though outside the ordained monastic community (sangha), to define themselves in ways which are, critically, religious, ascetic and  associated with prestige. At the same time, it is providing a vehicle for the actualization of renunciation through the monastic duty to teach and embody the principles of meditation. Monastic identity and practice remain distinct from that of the laity even as lay practice becomes increasingly monasticized. I identify the paradox of will and spontaneity in religious attainment as highlighting the appropriateness of vipassanā  practice in the Buddhist ethical project of cutting attachment to ones self. The morality of monastics presents paradox as a process of self-aware reflection on the one hand and, on the other, absence of self in the performance of one’s moral duty to the laity. For meditation practitioners it is through such self-willed practice that the ethical ideals of non-self (anatta) and spiritual attainment may be actualized. Through the performance of mindfulness within a community of practice, monastics cultivate an ascetic interiority, creating the cognitive space in which spiritual development may be actualized. In this context the ethical ideals of monasticism are actualized through the practice of meditation.
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Irons, Edward Allen. "Activist buddhism in Japan and Thailand : a comparative study of political involvement by the Soka Gakkai and Thammakaai /." [Hong Kong] : University of Hong Kong, 1993. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13646011.

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Promphakping, Buapun. "Rural transformation and gender relations in the Northeast of Thailand." Thesis, University of Bath, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323712.

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Choompolpaisal, Phibul. "Reassessing modern Thai political Buddhism : a critical study of sociological literature from Weber to Keyes." Thesis, SOAS, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.680203.

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Shannon, John Michael. "Buddhism and the state in Asia: a comparativestudy of historical relations between the sangha and the politics inThailand and Japan." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31952318.

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Shannon, John Michael. "Buddhism and the state in Asia : a comparative study of historical relations between the sangha and the politics in Thailand and Japan /." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B21240437.

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Books on the topic "Buddhism and education Thailand"

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Gathering leaves and lifting words: Histories of monastic education in Laos and Thailand. Seattle: University of Washington Press in association with Silkworm Books, Thailand, 2008.

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Fry, Gerald W., ed. Education in Thailand. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7857-6.

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Bǭribānburīphan. Buddhism in Thailand. [Bangkok: s.n., 1985.

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Hawker, Frances. Buddhism in Thailand. New York, NY: Crabtree Pub. Co., 2009.

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Phusomsai, Sunantha, and Campbell Bruce 1950-, eds. Buddhism in Thailand. London: Cherrytree, 2008.

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Hawker, Frances. Buddhism in Thailand. Carcroft, Doncaster: Tulip Books, 2014.

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Australia. National Office of Overseas Skills Recognition. Thailand: A comparative study. 2nd ed. Canberra: Australian Government Publishing Service, 1996.

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Kapur-Fic, Alexandra R. Thailand: Buddhism, society, and women. New Delhi: Abhinav Publications, 1998.

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Gray, Audrey Ward. Education in Thailand: A sector study. Bangkok, Thailand: The Mission, 1988.

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Bovornsiri, Varaporn. Technical and vocational education in Thailand. [Bangkok]: Office of the National Education Commission, 1989.

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Book chapters on the topic "Buddhism and education Thailand"

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Klechaya, Rojjana, and George Glasson. "Mindfulness and Place-Based Education in Buddhist-Oriented Schools in Thailand." In Weaving Complementary Knowledge Systems and Mindfulness to Educate a Literate Citizenry for Sustainable and Healthy Lives, 159–70. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6351-182-7_11.

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Florida, Robert E. "Abortion in Buddhist Thailand." In Buddhism and Abortion, 11–30. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-14178-4_2.

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Siani, Edoardo. "Buddhism and power." In Routledge Handbook of Contemporary Thailand, 268–77. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9781315151328-21.

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Lehr, Peter. "Thailand: “It Is Time to Arm Thai Buddhists”." In Militant Buddhism, 193–230. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-030-03517-4_7.

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Ratanakul, Pinit. "Socio-Medical Aspects of Abortion in Thailand." In Buddhism and Abortion, 53–66. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-14178-4_4.

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Singh, Jaya. "Education (Buddhism)." In Encyclopedia of Scientific Dating Methods, 432–37. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_208.

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Full, Gisella. "Education in Buddhism." In Encyclopedia of Sciences and Religions, 690. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1584.

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Siribanpitak, Pruet. "Redesigning Teacher Education." In Education in Thailand, 461–76. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7857-6_18.

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Niyom, Prapapat. "Thai Alternative Education." In Education in Thailand, 651–76. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7857-6_26.

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Princess Maha Chakri Sirindhorn, Her Royal Highness. "History and Development of Thai Education." In Education in Thailand, 3–32. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7857-6_1.

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Conference papers on the topic "Buddhism and education Thailand"

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Qi, Zhanyi. "Tōdaiji: A State Appropriation of Buddhism." In 2021 4th International Conference on Humanities Education and Social Sciences (ICHESS 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.211220.277.

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Tang, Haiyun. "Zen Buddhism Origin of Wu Weiye." In Proceedings of the 3rd International Conference on Art Studies: Science, Experience, Education (ICASSEE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icassee-19.2019.127.

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Shi, Ying. "The Influence of Buddhism on Qigong’s Paintings." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.97.

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Vibulpatanavong, Kanokporn. "Inclusive Education in Thailand." In International Conference of Early Childhood Education (ICECE 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icece-17.2018.16.

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Meji, Hua'er, and Daoji Renqing. "The Buddha Nature Thoughts in Tibetan Buddhism." In Proceedings of the 3rd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccese-19.2019.155.

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Nizhnikov, Sergei, and Le Thi Hong Phuong. "Specificity of Mahayana Buddhism in Vietnamese Intracultural Religious Communication." In 7th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.351.

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Zhang, Yi. "Buddhism Exchanges in Trans-Himalaya Region: Development and Recommendations." In Proceedings of the 2019 International Conference on Education Innovation and Economic Management (ICEIEM 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iceiem-19.2019.13.

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Chaiyadet, Mongkonrat, Pallop piriyasurawong, and Panita Wannapiroon. "Developing a Conceptual Framework for Ubiquitous Buddhism Learning Ecosystem." In ICSET 2021: 2021 5th International Conference on E-Society, E-Education and E-Technology. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3485768.3485781.

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Xia, Wenyi. "The Review of the Buddhism History and Culture in Kashgar." In 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccessh-17.2017.251.

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Dong, Xiangyong. "Analysis on the Characteristics of Buddhism Education and Its Enlightenment to Civic Moral Education." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.045.

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Reports on the topic "Buddhism and education Thailand"

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Hice, Chelsey. English Education In Thailand and Singapore: Differences in English Education, Use and Identity. Portland State University Library, January 2016. http://dx.doi.org/10.15760/honors.310.

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Programming for HIV prevention among college students in Thailand. Population Council, 2003. http://dx.doi.org/10.31899/hiv2003.1012.

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As national education programs incorporate HIV prevention into school curricula, policymakers and educators need to know what they can expect from these initiatives. Can such courses influence the behavior of students as well as their knowledge and attitudes? If not, what can these courses reasonably be expected to accomplish, and what part can they play in overall HIV programming for youth? To help answer these questions, the Thai Ministry of Education, the Program for Appropriate Technology in Health (PATH), and the Horizons Program embarked on a study to examine the outcomes of a school-based HIV/AIDS program for Thai college students. The curriculum for the “Teens on Smart Sex” Program consists of eight two-hour sessions conducted once a week among college-age students. As noted in this brief, the program successfully improved students’ HIV-related knowledge and attitudes about people living with HIV/AIDS. It also improved female students’ attitudes about condom use and increased actual use. There was no evidence, however, of the adoption of other protective behaviors, such as abstinence, among males and females. Evaluation findings are being used to strengthen course activities so that course impact can result in greater behavior change.
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The role of incentives in encouraging workplace HIV/AIDS policies and programs. Population Council, 2004. http://dx.doi.org/10.31899/hiv15.1007.

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This brief examines the role of incentives in encouraging companies in Thailand to adopt workplace policies and programs that address AIDS-related stigma and discrimination and respond to the needs of workers for information and services. The research was a collaboration between the Horizons Program, American International Assurance (AIA), the Thailand Business Coalition on AIDS (TBCA), and AusAID. After the initiative was launched (known as the AIDS-response Standard Organization), TBCA staff built relationships with company managers to explain and promote the advantages of joining. Companies agreeing to implement at least three HIV/AIDS workplace policies would receive a reduction of 5–10 percent off group life insurance premiums from AIA, Thailand’s largest insurance provider, if they were AIA clients. As the initiative evolved, TBCA introduced the additional incentive of a certificate endorsed by the government and awarded at a high-profile public ceremony. For each company agreeing to participate, TBCA offered assistance to enhance their activities, including providing educational leaflets, videos, and a mobile exhibition, as well as condoms, peer education training, counseling and referrals to support groups for HIV-positive employees, and assistance with writing company HIV/AIDS policies.
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