To see the other types of publications on this topic, follow the link: Buddhism and education Thailand.
Journal articles on the topic 'Buddhism and education Thailand'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Buddhism and education Thailand.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
<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>
2
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.
Full text
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full text
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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
10
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.
Full textAbstract:
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.
11
Borchert, Thomas. "Buddhism, education and politics in Burma and Thailand: from the seventeenth century to the present, by Khammai Dhammasami." History of Education 49, no. 3 (July 19, 2019): 423–24. http://dx.doi.org/10.1080/0046760x.2019.1638455.
Full text
12
Misba, Nor Tasik, and Abd Halim Mohd Noor. "A Review of Religious Education in Malaysia and Thailand." ADVANCES IN BUSINESS RESEARCH INTERNATIONAL JOURNAL 7, no. 2 (October 31, 2021): 138. http://dx.doi.org/10.24191/abrij.v7i2.14452.
Full textAbstract:
Every country has a unique educational system to offer its citizens. The Ministry of Education and the Ministry of Higher Education are responsible for overseeing education in Malaysia. Since Malaysia is an Islamic country, the majority of religious education in the country is centered on Islam. In Malaysia, on the other hand, Tahfiz education is the most widely practiced. In contrast to Thailand, Thai Buddhist temples have surpassed all other institutions of learning as the primary source of religious instruction for the vast majority of the populace. Both religious education in these countries has developed in recent years, becoming more systematic and gaining in popularity. Hence, this article will review the religious education practices in Malaysia as well as Thailand.
13
Sumarni, Sri. "Contextualization of Wasathiyah Values in Haji Sulong’s thoughts for Islamic Education Renewal in South Thailand." Jurnal Pendidikan Islam 7, no. 1 (July 25, 2018): 265. http://dx.doi.org/10.14421/jpi.2018.71.265-287.
Full textAbstract:
Since Pattani region entered into a nation state of Thailand there have been various policies of assimilation toward the people of Southern Thailand. Until the present time, this policy has caused a conflict to both sides. The main problem is not about religious issues, but the ethnicity to maintain Malay-Muslim identity from Thai-Buddhist threats. Efforts to understand each other's identity, both Malay-Islamic and Thai-Buddhist can be continuously explored, such as: Islamic values as ummatan wasathan and Buddha’s Majjhima-patipada oriented to the idea of "middle way". Efforts to understand each other can be done through education starting from Early Childhood Education to Higher Education. Efforts to understand both identities can also be done by a figure, such as Haji Sulong. Haji Sulong's struggle was initially prioritized the renewal of the Islamic Education System in Pattani, both the management and the curriculum. But along with the royal policy that continues to pressure the people of Southern Thailand, Haji Sulong also plunged into the political world. Haji Sulong heroic values can be a transformative spirit for the people of South Thailand, such as: (1) Innovative value, (2) Caring values, (3) Values of love/empathy, (4) Prudence, (5) The value of self-control, (6) The value of justice, (7) The value of courage, and etc.
14
Et al., Phrakrukosolpariyattayanukij (Tharueti Rungchaiwitoon). "An Enhancement of Human Relation Integrating Buddhist Principles for Administrators of Primary Schools in Thailand." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3782–88. http://dx.doi.org/10.17762/pae.v58i1.1391.
Full textAbstract:
The purpose of the research article was to propose the enhancement of human relation integrating Buddhist principles for administrators of primary schools in Thailand. Mixed methods research was used for research design. Questionnaires was used for data collection from 390 administrators and teachers in primary schools. Interview form was designed for interviewing 24 key informants, including focus group discussion with 9 experts. Qualitative data was analyzed by using content analysis whereas descriptive statistics was used to analyze quantitative data analysis. Results indicated that the enhancement of human relation integrating Buddhist principles for administrators of primary schools in Thailand can be developed through 3 aspects consisting of 1) personal characteristics, 2) understanding others, and 3) working with others, and analysis results showed at a high level in all aspects. For the integrating of human relations with Buddhist principles for administrators in primary schools in Thailand composed of 1) the principles of human relations for school administrators. In communication, both formal and informal between the school administrators and teachers, students and the community in order to work together to achieve the objectives divided into 3 areas which were (1) personal characteristics, (2) understanding of others, and (3) working with other. 2) Buddhist principles used in school administration, it is the Buddhist Dhamma principle which is integrated with human relations principles, consisting of 7 things which are (1) Kalyanmittita, (2) Yonisomanasikara, (3) Gracing virtues II, (4) Honesty III, (5) Secular Theology IV, (6) Sangahavatthu IV, and (7) Sappurisadhamma VII. The guidelines for the enhancement of human relation integrating Buddhist principles for administrators of primary schools in Thailand focused on 3 aspects: 1) Principles of human relations, 2) Buddhist principles used in school administration, 3) principles of school administration. The operation enhancement can be divided into 4 aspects of the school, which were (1) academic administration, (2) budget administration, (3) human resource management, and (4) general administration. The body of knowledge from this research can be divided into 3 areas as follows: Personal characteristics by integrating Buddhist principles. In understanding others is to be able to integrate with the Buddhist principles in 3 topics which are Kanlayanamitta, Yonisomanasikara and Gracing virtues II. In working with others is able to integrate with the Buddhist principles with 2 principles which are Gharavasa Dhamma IV and Sangahavatthu IV.
15
SCHEDNECK, BROOKE. "Religious Others, Tourism, and Missionization: Buddhist ‘Monk Chats’ in Northern Thailand." Modern Asian Studies 52, no. 6 (July 16, 2018): 1888–916. http://dx.doi.org/10.1017/s0026749x16001013.
Full textAbstract:
AbstractConjunctures of globalization and education have shaped the intersection of Buddhist monasticism and international tourism in the Northern Thai city, Chiang Mai. International tourism in Chiang Mai has been popular since the 1990s, while monks from all over Thailand and South and Southeast Asia have come to Chiang Mai in large numbers to pursue higher education in English since the 2000s. Focusing on Buddhist temples that contain a Monk Chat programme, where tourists and monks engage in conversation, this article analyses the responses of Buddhist monks towards a range of international tourists. Utilizing the perspectives of Buddhist monks through interviews reveals attitudes towards Western and Asian tourists as situated within broader discourses of Thai society. Investigating these attitudes and responses within the context of wider state, regional, and transnational influences, I argue that attitudes towards religious others are inextricably connected to missionization.
16
Sasong, Sanya. "The identity of Tai-Yai ethnic to promote community tourism in Mae Hong Son Province, Thailand." Linguistics and Culture Review 6 (November 25, 2021): 33–42. http://dx.doi.org/10.21744/lingcure.v6ns2.1892.
Full textAbstract:
This study of the identity of Tai-Yai ethnic to promote community tourism in Mae Hong Son province is a participatory action research that aimed to find a format for building a learning center for Tai-Yai identity and to establish a network of Tai-Yai identity conservation groups that is linked to community tourism in Mae Hong Son Province. This study focused on the way of life and identity of Tai-Yai people in five districts in Mae Hong Son province include Pai, Pang Mapha, Muang, Khun Yuam, and Mae La Noi. The results of the research were as follows: the Tai-Yai communities maintain their way of life, the concept of belief in the supernatural, and Buddhism beliefs, pass on their identity to the younger generation, and transfer their identity to the general public. The Tai-Yai community of Pambok village has the potential to build a learning center for the Tai-Yai identity at the community level by linking with the Tai-Yai Education Center, Mae Hong Son province which is a “FICES” model (Sustainable Education Community Identity of Tai-Yai Faith).
17
Samiphak, Sara, and S. Leonard Syme. "The Battle of Worldviews: A Case Study of Liver Fluke Infection in Khon Kaen, Thailand." Journal of Evidence-Based Complementary & Alternative Medicine 22, no. 4 (August 10, 2017): 902–8. http://dx.doi.org/10.1177/2156587217723497.
Full textAbstract:
Control efforts to reduce infection from the parasitic flatworm Opisthorchis viverrini have progressed through understanding the epidemiology of Opisthorchis viverrini, antiparasitic drug developments, technological innovations, health education promoting cooking of fish, and improved hygienic defecation. Yet the problem persists. The case study method was used to examine the fundamental cause of the liver fluke infection problem. Evidence shows that the liver fluke–infected population does not care about living a long life. For them, suffering and death are simply a part of life, and expected. Thus, the cause(s) leading to death is not important. They believe morally bad actions, and predetermined fate associated with kamma in Buddhism, play a big role whether or not one is infected with the liver fluke. Health interventions may be made more effective if they take into account the liver fluke–infected population’s worldviews about ethics, morality, life, and death. We researchers should not feel concerned only about medically determined causes of death.
18
Azizah, Lailiyatul, and Moch Khafidz Fuad Raya. "ISLAMIC EDUCATION LEADERSHIP IN CONFLICT STATE: CASE STUDY IN SOUTHERN THAILAND." Jurnal Tatsqif 19, no. 1 (August 3, 2021): 1–20. http://dx.doi.org/10.20414/jtq.v19i1.3540.
Full textAbstract:
This study aims to explore the practice of Islamic education leadership in the conflict state, in Pattani Southern Thailand, a region where the conflict is prolonged until the decades are between the Malay Muslim minority with the Thai government that is Buddhist. Using a qualitative approach with the method of case study, this study focused on Madrasah Pattani, with the head of madrasa, one teacher, and three alumni as informants. Interviews were conducted with FGD to find out the extent of leadership in Pattani Madrasas during the conflict. The results were found that in hard conditions, the madrasa could develop a strong madrasa vision by adopting a modern curriculum and integrate it with the Islamic curriculum of Islam. Although this method has been opposed to the entry of Buddhist teachers, the head of madrasah neutralise by making several activities to create social cohesion and build cooperation with universities abroad. Leadership mode is rare and difficult to implement in areas that are being hit by an ethno-political conflict on behalf of religion.
19
Ridwan, Zabieb Nu'aim, and Sugito Sugito. "NON-STATE ACTOR IN CONFLICT TRANSFORMATION: MULTICULTURAL EDUCATION OF MA DAARUL ULUUM PUI MAJALENGKA TOWARDS ETHNO-RELIGION CONFLICT IN SOUTHERN THAILAND." Berumpun: International Journal of Social, Politics, and Humanities 4, no. 2 (October 30, 2021): 143–66. http://dx.doi.org/10.33019/berumpun.v4i2.55.
Full textAbstract:
The conflict between the Malay Muslim and the Thailand government in Southern Thailand has become one of the ethno-religion conflicts that effects the security of the Southeast Asian region. Various actors, both local and international, have attempted to broker peace between the parties in the conflict. Based on the conflict transformation theory, this study aims to discover the role of MA Daarul Uluum PUI Majalengka as a non-state actor in promoting peace through efforts of conflict transformation in the Southern Thailand ethno-religion conflict. The research method used is qualitative type research with descriptive analysis technique, through primary and secondary type data management. Primary data was obtained from interview and secondary data was obtained from written sources that support the study. This research shows there is an effort made by MA Daarul Uluum PUI Majalengka to conduct peace education through a student and teacher exchange scheme with several schools in Thailand that have Buddhist identity backgrounds in order to grow tolerance between ethnicities and religions in Thailand.
20
Changpetch, Pannapa. "Gambling Consumers in Thailand." Asian Social Science 13, no. 5 (April 19, 2017): 136. http://dx.doi.org/10.5539/ass.v13n5p136.
Full textAbstract:
This paper presents a study of household gambling consumption in Thailand in 2011. We investigate the nonlinear relationships between this behavior and household alcohol expenditure, household gambling expenditure, and demographic factors. We use Treenet to analyze datasets drawn from a socio-economic survey of 42,083 Thai households conducted in 2011. The results show that the five most significant variables in order of importance for predicting the likelihood of household gambling consumption are household income, household region, work status of the household head, religion of the household head, and age of the household head. In summary, the Treenet results suggest that the likelihood of gambling consumption was higher for households with an income of more than 25,000 Bahts per year, a location in the North, a Buddhist head of household, a head with active work status, a head between 35 and 55 years old, with household expenditure spent on alcohol consumed at home of more than 500 Bahts, with household expenditure spent on tobacco of more than 100 Bahts, and a head of household with less education.
21
Et al., Phramaha Wiset Sorphobdee. "The Politicians’ Buddhist Morality on Students’ Opinions at Mahamakut Buddhist University: Lanna Campus, Chiang Mai, Thailand." Psychology and Education Journal 58, no. 1 (January 15, 2021): 4451–58. http://dx.doi.org/10.17762/pae.v58i1.1533.
Full textAbstract:
The objectives of this research were: 1) to study the students' opinions on Politicians' Buddhist morality; 2) to analyze personal factors affecting students' opinions on politicians' Buddhist morality; and 3) To study recommendations on politicians' Buddhist morality. The samples were 269 students at Mahamakut Buddhist University: Lanna campus, Chiang Mai, Thailand to whom questionnaires were distributed for collecting of data which were analyzed through frequency, percentage, mean, standard deviation, and 2-test by setting the statistical significance at 0.05. The research Results were found that: 1) The overall level of Buddhist morality of Thai politicians as perceived by students in all three aspects was low with a mean of 2.12 and a standard deviation of 1.216. The aspect with highest mean was the principles of building the righteousness, followed by the principles of building the unity, and the principles of building the solutions of conflicts. 2) The test of hypothesis revealed that the gender does not affect the students' opinions towards politicians' Buddhist morality, which does not meet the defined hypothesis, while the age and educational year affect the students' opinions towards politicians' Buddhist morality, which meets the defined hypothesis at 0.05, and 3) The students provided their recommendations on the political problems of Thai politicians in terms of the Buddhist morality that “Politicians always think of oneself, self-centered, do not listen to the opinions of others, one’s own ideas are dominant, different ideas and other aspects cause disturbance and dissatisfaction of money gained, political conflicts, and divided groups of citizens”. In addition, they provided their recommendations on the development of Buddhist morality for politicians that “Listen to each other, reliance on rightness rather than pleasure, adhesion to the teachings as main practices and way of life, recognition of causes and effects, do not listen to only one side, leaders should follow Buddhist concepts, no selflessness or hurting to others, politicians should have the precepts, meditation and wisdom, should more concentrate during talking, building of love to the family, and teaching of children for the future of nation”.
22
Pimpuang, Kowit, and Methawee Yuttapongtada. "Language Reflecting Society and Culture in the Provincial Folktale Literature of Northeastern Thailand and Its Value: With Special Reference to Ekarattana Udomporn’s Written Work." Journal of Language Teaching and Research 14, no. 1 (January 1, 2023): 121–29. http://dx.doi.org/10.17507/jltr.1401.13.
Full textAbstract:
The objectives of this study were to explore linguistic strategies used in the folktales of Northeastern Thailand and to explore the ways in which society and culture are reflected through folktales in Ekarattana Udomporn’s written work and the value of the tales. The conceptual framework of this study consists of (1) use of strategies of language for communication namely, expression, diction and level of language and (2) reflections of society and culture, namely, beliefs, the ways of life of people in society, and the value of the language and the knowledge of the tales. A qualitative method was employed, and the data included 41 stories of provincial folktales collected by Ekarattana Udomporn. The findings revealed that there were uses of different kinds of expressions. There was use of explanative diction, exemplificative diction and descriptive diction, and among these, explanative diction was found to be foremost in the folktales because of the explanative purpose of folktales. Formal language, semi-formal language and colloquial language was found in the folktales, and among these, semi-formal and colloquial language was used primarily in order to facilitate understanding. Folktales of this region reflected not only the beliefs in society, namely, Buddhism, spirits, death, seniority, but also the way of life, namely, clothes, food, castes and relations of people in society that accorded with belief of people in society. Furthermore, the values of language, of society and culture, and of knowledge as well as other values, were also found in the folktales of Northeastern Thailand in Ekarattana Udomporn’s written work.
23
Putro, Trias Setyo. "The Learning Concept of Pondok Songserm Islam Wittaya, Takamcham Sub-district, Nong Chik Regency, Pattani, Southern Thailand." Jurnal Pendidikan Islam 6, no. 1 (June 6, 2017): 195. http://dx.doi.org/10.14421/jpi.2017.61.195-221.
Full textAbstract:
Abstract
Pondok Pesantren is a kind of Islamic boarding schools that often to be heard in Indonesia and one of the uniqueness of Islamic education in the world. Nevertheless, the researcher found another fact when the researcher got a teaching practice abroad during six months. The researcher found the existence of pondok pesantren in Thailand. Generally, Thailand is Buddhist majority except several provinces in Southern Thailand, which border to Malaysia. They are Narathiwat, Pattani, Yala, Nakhon Sri Thammarat, and a part of Songkhla. Those provinces are majority Muslims. Considering from the fact above, it could not be ignored the educational concept that offered to the young generation at those areas largely have a basic of Islam. The main question will appear to know more about the Islamic education system, especially about the Pondok Pesantren in overseas. In this case, the object of the research is determined in Pondok Songserm Islam Wittaya, Takamcham Sub-district, Nong Chik Regency, Pattani province, Southern Thailand.
Keywords: Pondok, Pesantren, Learning Concept, Southern Thailand
Abstrak
Pondok Pesantren adalah jenis lembaga pendidikan Islam yang sering kita dengar di Indonesia dan menjadi salah satu keunikan tersendiri dalam dunia pendidikan Islam. Namun, peneliti menemukan fakta lain ketika mendapat kesempatan untuk praktek mengajar di luar negeri selama enam bulan. Peneliti menemukan keberadaan pondok pesantren di Thailand. Padanya umumnya, Thailand adalah negara dengan mayoritas berpenduduk agama Budha, kecuali beberapa provinsi di bagian selatan Thailand yang berdekatan dengan Malaysia. Diantaranya ialah provinsi Narathiwat, Pattani, Yala, Nakhon Sri Thammarat, dan sebagin daerah Songkhla. Provinsi tersebut dihuni oleh penduduk mayoritas Muslim. Ditinjau dari keadaan penduduk yang demikian, maka tidak dapat dipungkiri bahwa pendidikan yang ditawarkan bagi generasi muda di wilayah-wilayah tersebut kebanyakan berbasis Islam. Pertanyaan utama akan muncul untuk mengetahui lebih jauh mengenai sistem pendidikan Islam, utamanya mengenai pondok pesantren di luar negeri. Dalam kasus ini, obyek penelitian telah ditentukan di Pondok Songserm Islam Wittaya, kecamatan Takamcham, kabupaten Nong Chik, provinsi Pattani, Thailand Selatan.
Kata kunci: Pondok, Pesantren, Konsep Belajar, Thailand Selatan
24
Tangchonlatip, Kanchana, Berit Ingersoll-Dayton, and Sureeporn Punpuing. "Conflict in Skipped Generation Households in Thailand." International Journal of Aging and Human Development 92, no. 1 (August 28, 2019): 3–21. http://dx.doi.org/10.1177/0091415019871209.
Full textAbstract:
A common phenomenon in rural Thailand is that adult children migrate to find work and leave their children behind in the care of their grandparents. The resulting living arrangement is referred to as a skipped generation household. This arrangement can benefit the intergenerational family but can also be associated with conflict. This study explores different types of conflict between grandparents and their adult children in skipped generation households and how they manage these conflicts. In-depth interviews were conducted with 48 grandparents in rural Thailand. Using thematic analysis, conflicts including decision to care for grandchildren, how to raise and discipline grandchildren, where the grandchildren should live, grandchildren’s education, and inconsistent remittances from the migrant children to their parents were identified. The findings revealed the strategies grandparents use to cope by either trying to prevent or dealing with conflicts. Buddhist teachings play an important role in the way families react to conflict.
25
Rahayu, Supriati H., Taufik Nugroho, Muthmainnah Muthmainnah, Difla Nadjih, M. Parid, and Nur Alfan Bahem. "Problematika Integrasi Masyarakat Muslim-Thai Dalam Negara Thailand." Ulumuddin : Jurnal Ilmu-ilmu Keislaman 12, no. 1 (April 11, 2022): 119–32. http://dx.doi.org/10.47200/ulumuddin.v12i1.1110.
Full textAbstract:
The conflict between the Muslim-Thai community and the Royal Thai Government for quite a long time since the acquisition of Southern Thailand Muslim areas (Yala, Narathiwat, Pattani, Songkhla and Satun) from Britain into the Thai kingdom under the umbrella of the Anglo-Siamese Treaty 1909. This historical research intends to answer one question: why did the Muslim-Thai conflict with the Royal Thai Government drag on? As a result, the Thai Government's initial program was to build nationalism with a Buddhist state ideology through the use of the Thai language with the Thai Rathaniyom jargon, which means Thailand for the Thai people. Malay language is prohibited, Islamic educational institutions must follow national education standards. This is where the Muslim-Thai resistance begins. The resistance varied to voice the aspirations of Muslim-Thai residents in the South who wanted them to be given the authority to manage themselves.
26
Et al., Chainarong Khaw-ngern. "Zero Waste Management through Mindful Consumption for Sustainable Waste Solution." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1387–92. http://dx.doi.org/10.17762/pae.v58i1.918.
Full textAbstract:
Due to the population growth, economic expansion, and urbanization, waste becomes a critical problem of societies. Zero waste policies are a great and important way in which local businesses take an interest to preserve our environment. Going zero-waste, however, is a hard and intense process because there are many challenges and hindrances along the path. This article provides an overview of the guiding principles to solid waste management and to look at zero waste management in Japan, Singapore, and Thailand. It also suggests mindful consumption as tool for zero waste management towards sustainability. Documentary study and literature review were used for data collection. The result shows that zero waste management needs to be developed step-by-step and it needs involvement of all stakeholders. It can bring economic and environmental benefits to the countries, but it leads to more financial cost of implementation and operation. Mindful consumption, based on Buddhism principle of right mindfulness, is considered a helpful and practical way for everyone to help their communities reduce waste through moderate consumption. With mindfulness, individuals care not only for their own wellbeing, but for others, communities, and environment. They will participate in source separation, reuse, and recycling programs as they realize that conserving environment and reducing the use of natural resource over the life cycle of the service and products can lead their lives more sustainable. The right understanding in the cause and effect of waste can lead people to engage in waste reduction, reuse, and recycling and move towards sustainable waste solution.
27
Waleewong, Orratai, and Khanuengnij Yueayai. "Patterns of Socioeconomic Inequities in SDGs Relating to Children’s Well-Being in Thailand and Policy Implications." International Journal of Environmental Research and Public Health 19, no. 20 (October 20, 2022): 13626. http://dx.doi.org/10.3390/ijerph192013626.
Full textAbstract:
Thailand faces many wealth inequities and child health-related problems. This study aimed to describe Thai child health and determine socioeconomic inequities following the child flourishing index, a tool used to measure children’s wellbeing based on the key relevant Sustainable Development Goals. The data from Thailand Multiple Indicator Cluster Survey 2019 were used to examine five indicators where Thailand had not yet achieved good results. The association of socioeconomic status with the five outcomes was explored using logistic regressions, comparing pseudo R-squared, and population attributable fraction analyses. Household wealth, urbanization, education, and primary language were significantly associated with Thai child health. Over 10% of children under 5 years were stunted and had a low birth weight. Fourteen percent of teenage girls had already become mothers. Living in poor households and rural areas, having a head-of-household who was non-Thai speaking, non-Buddhist, and had a low education were identified as risk factors for children with undernutrition status and low birth weight. However, having a head-of-household who spoke a non-Thai language was a protective factor against teenage mothers and having early marriages. Households with better economic status and education provided significant benefits for children and women’s health. The result of this study calls for public policies and multisectoral actions in the wider social and economic spheres that address the social determinants that span across lives and generations. Furthermore, specific social protection programs should be designed to be accessible by these most vulnerable and disadvantaged people.
28
Guptarak, Marisa, Jane Conway, Teresa Elizabeth Stone, Warunee Fongkaew, Saowaluck Settheekul, and Emily Baxter. "Health Beliefs of Nurses in Northern Thailand: A Q-Methodology Study." Journal of Transcultural Nursing 31, no. 4 (August 5, 2019): 350–59. http://dx.doi.org/10.1177/1043659619865589.
Full textAbstract:
Introduction: Northern Thailand has a distinct culture and set of health beliefs. Nurses’ beliefs influence approaches to care affecting health care outcomes. This study explored the content, origin, and sociocultural influences on health beliefs of Northern Thai nurses and how they influence clinical practice and education. Method: Q-methodology was used in this study. Data were collected with interviews using Q-cards, Q-sort distribution board, and a semistructured interview guide. Results: Data were collected from 30 clinical nurses and 30 nurses working in academia. Q-factor analysis produced three factors accounting for 48% of variance: personal experience, Thai and Buddhist beliefs, and contemporary beliefs. Discussion: Participants who felt strongly rooted in their culture and beliefs were homogeneous in recognizing the need for evidence-based practice. Nurses aware of the nature and sources of their beliefs and those of patients are well-placed to balance maintenance of cultural traditions with the need to provide evidence-based practice.
29
She, Lina, and Jing Yao. "Familial and Educational Attitudes towards Children with Special Needs in China and Thailand." International Business Research 15, no. 10 (September 9, 2022): 39. http://dx.doi.org/10.5539/ibr.v15n10p39.
Full textAbstract:
Attitudes towards children with special needs vary around the world and may vary in different parts of the same country. For most Buddhist Thais, the birth of such a child indicates sins committed in the past and karmic consequences. For those of Sino-Thai lineage, such a child may indicate good fortune to come. Meanwhile, in China, many parents will refuse to accept a clinical diagnosis and will return to consult doctors numerous times in the hope of obtaining a second opinion. They may refuse to acknowledge the situation until the child is seven years old and able, therefore, to be admitted to a school specializing in treating children with special needs. Across Thailand, teachers have comparatively high social status and a greater proportion of the national budget is spent on education than in China (although there remain significant problems in the Thai education system). Spending on education for children with special needs is also lower in China and the Chinese system requires teachers to advance through knowledge acquisition, which means few teachers are able or willing to teach children with special needs. By contrast, the Thai system attempts to imbue teachers with an awareness of ethics and encourages a loving relationship between teachers and children and inculcate cooperation among students. This paper is based on qualitative research in both countries concerning the treatment of children with special needs and the production of teachers to help teach them. Insights are drawn and some initial policy recommendations made.
30
Sodiqin, Ali. "HUKUM ISLAM DAN BUDAYA LOKAL DI MASYARAKAT MUSLIM PATTANI THAILAND (Integrasi, Konflik dan Dinamikanya)." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 1 (May 30, 2016): 31–50. http://dx.doi.org/10.24090/ibda.v14i1.524.
Full textAbstract:
The presence of Thai people in Pattani through annexation or conquest, from the Kingdom of Siam to Thailand have changed the socio-cultural Muslim community. Thai Buddhist nation perform a lot of cultural assimilation of Malay Muslim Pattani. The assimilation pursued through politics, education, culture, and law. Political stripes do with the ideology developed, namely "nation, king, religion" that subjecting all citizens into one nationalism. Education path is done through standardized education policy, namely the obligation to teach the language and history of Thai and Buddhist teachings. Cultural path had taken through migration north to south and the formation of "peaceful village". The last path is the law through legal intervention in the form of restrictions on the entry into force of Islamic law and the jurisdiction of Dato 'Yuthithams, the elimination of Islamic justice as consolidated by the civilian justice and law enforcement Thai civilians in Pattani. This assimilation project met with resistance from Pattani Muslim community, as it is considered as an attempt to deculturate Malay Muslim culture that identifies them. The aim of this resistance is to get autonomy in Pattani province to the desire to become an independent state.Abstrak Kehadiran bangsa Thai di Pattani melalui aneksasi atau penaklukan, mulai dari Kerajaan Siam hingga berganti menjadi Thailand, mengubah sosio-kultur masyarakat Muslim. Bangsa Thai yang beragama Budha banyak melakukan assimilasi terhadap kebudayaan Muslim Melayu Pattani. Assimilasi tersebut ditempuh melalui jalur politik, pendidikan, budaya, dan hukum. Jalur politik dilakukan dengan mengembangkan ideologi “nation, king, religion†yang menundukkan semua warga negara ke dalam satu nasionalisme. Jalur pendidikan dilakukan melalui kebijakan standarisasi pendidikan, yaitu kewajiban mengajarkan bahasa dan sejarah Thai serta ajaran Budha. Jalur budaya ditempuh melalui program migrasi penduduk utara ke selatan dan pembentukan “peaceful villageâ€. Jalur terakhir adalah jalur hukum yang dilakukan melalui intervensi hukum berupa pembatasan berlakunya hukum Islam serta kewenangan Dato’ Yuthithams, penghapusan peradilan Islam karena disatukan dengan peradilan sipil dan pemberlakuan hukum sipil Thai di Pattani. Proyek assimilasi ini mendapatkan perlawanan dari masyarakat Muslim Pattani, karena dianggap sebagai upaya dekulturisasi kultur Melayu Muslim yang menjadi identitas mereka. Tujuan perlawanan ini adalah untuk mendapatkan otonomi di wilayah Pattani hingga keinginan untuk menjadi negara yang merdeka.
31
Andri, Adetia, and Muhammad Farih Fanani. "Kiprah Haji Sulong dalam Pendidikan Islam di Patani." Local History & Heritage 2, no. 2 (October 1, 2022): 66–72. http://dx.doi.org/10.57251/lhh.v2i2.567.
Full textAbstract:
Haji Sulong whose full name is Haji Sulong Al-Fathoni or Muhammad bin Haji Abdul Kadir bin Muhammad bin Tuan Minal is a figure of Islamic reformer in Patani. His struggle for reform is reflected in his efforts to renew Islamic education in Patani. He changed the cottage education system which was considered irrelevant and replaced it with the madrasa education system. In addition, Haji Sulong also struggles to maintain the Malay language which is increasingly being eroded in Thai schools. This is certainly interesting to investigate further, considering that Thailand is a country where the majority of the population is Buddhist. Haji Sulong is a reformer who carries a very strong Islamic spirit. This article uses the historical method in its writing. The historical method includes four steps in historical research, namely heuristics or source collection, criticism or verification, interpretation or interpretation, and historiography or historical writing. fight for Islamic education in Patani.
32
Rozenberg, Guillaume. "Gathering Leaves & Lifting Words. Histories of Buddhist Monastic Education in Laos and Thailand, Justin Thomas McDaniel." Moussons, no. 19 (June 15, 2012): 174–78. http://dx.doi.org/10.4000/moussons.1320.
Full text
33
Thaisuntad, Tanwutta. "Role of the National Office of Buddhism (NOB) in Managing the Abandoned Monasteries of Chiang Mai." Journal of Architectural/Planning Research and Studies (JARS) 20, no. 1 (July 13, 2022): 21–36. http://dx.doi.org/10.56261/jars.v20i1.248344.
Full textAbstract:
The objectives of the research are to study roles of the National Office of Buddhism (NOB) with respect to managing the abandoned monasteries of Chiang Mai, and specifically, 1) to identify unsustainable conditions that face abandoned monasteries, 2) to clarify unsustainable ways of thinking about abandoned monasteries , 3) to seek a rental management policy for abandoned monasteries , and 4) to seek management solutions for particular abandoned monasteries . Research problems are raised in relation to the lack of sacred fulfillment within the dead monument approach. Passive management in rental deeds without upgrading quality of life and community member interactions with the monuments indirectly lead to inappropriate conditions of some abandoned monasteries. I suggest that abandoned monasteries be thought of in terms of ‘religious heritages’ rather than ‘historic sites’ to provide multifaceted solutions to the management issues. There are 948 abandoned monasteries in Chiang Mai, only 8 of them are located in the city walled area. The abandoned monasteries within the old Chiang Mai city walled area, Chiang Mai Province, Thailand were physically examined. In addition to the site surveys of the abandoned monasteries, 33 in-depth interviews were conducted, with 12 interviews focusing on what I term the “official approach” (i.e. with government agencies and key higher education representatives) and 21 interviews focusing on what I term the “local approach” (i.e. with religious leaders and local community members). Secondary data analysis included a review of both Thai and English documents to identify the latest key thinking on management practices for abandoned monasteries. Literature sources analysis and case study analysis are also provided for 8 of the abandoned monasteries in the study area. Finally, 4 management keys (zoning management, public participation, sustaining of the sacred place condition, and local community ownership) were developed based on identified gaps in the NOB approach to managing abandoned monasteries. It can be concluded that the NOB approach to abandoned monastery deed management should consider 1) revising the ‘dead monument’ concept for hibernated sacred places that leads to unsustainable conditions, 2) the dilemma of the ‘sacred space’ that transitions to the ‘profitable space’ and represents unsustainable ways of thinking, 3) passive action of rental management is an outdated policy, and 4) results of the 4 management keys are supplemental solutions for the particular policy making and promoting sustainability of abandoned monasteries.
34
Krairach, Thaksina, Phrasophonphatthanabundit Phrasophonphatthanabundit, Phra Mahayothin Yothiko, Vitthaya Thongdee, Phrakhru Anukunpariyattikan, and Niraj Ruangsan. "Chronic wounds healing by innovative herbal medicine and Buddhist ways to prevent disability in diabetic patients." International journal of health sciences 6, S1 (March 22, 2022): 1873–84. http://dx.doi.org/10.53730/ijhs.v6ns1.4960.
Full textAbstract:
The objectives of this research were 1) to study the properties of both scientific and traditional medicinal herbs to produce innovative herbal medicine for chronic wounds healing in diabetic patients, and 2) to analyze chronic wounds healing by innovative herbal medicine and Buddhist ways to prevent disability in 30 diabetic patients in Mahasarakham, Thailand. The results revealed that 19 medicinal herbs have properties in managing the blood, vascular, lymphatic system, the main cause of chronic wounds, reducing blood viscosity, purifying blood vessels, flushing out waste water, and healing wounds. 5 medicinal herbs were used to produce innovative herbal medicine, and Buddhist principles were used in research and for informants. Chronic wounds in diabetic patients have three characteristics: peripheral neuropathy, ischemic wounds, and infectious wounds. Herbal Oil Formula 1 and Herbal Infusion Formula 2 were used as basic medicines for healing, Herbal Capsule Formula 3 for inflamed wounds, Herbal Infusion for wounds with dark secretions and rotten blood. Wounds with a lot of secretions, foul odors, and full wounds were healed by Mangosteen Peel Powder Formula 5. Accordingly, 100% of all 3 types of chronic wounds were healed. This saved all patients from disability.
35
Moonsarn, Chatchai, Wirot Sanrattana, and Paisan Suwannoi. "Indicators of Authentic Leadership for Teachers in the General Education Session of Buddhist Scripture Schools." International Education Studies 12, no. 12 (November 29, 2019): 62. http://dx.doi.org/10.5539/ies.v12n12p62.
Full textAbstract:
This research aims to test the fitness of theoretical model of authentic leadership with the empirical data, and investigate the factor loading. The descriptive research methodology was conducted. The data were collected from the 660 samples who are the teachers in the General Education Session of the Buddhist Scripture Schools in Thailand. The data was analyzed using a computer program. The results of the research confirmed the hypotheses of the research which are: the theoretical model is relevant to the empirical data, and the value of Relative Chi-Square (CMIN/DF), Root Mean Square Error of Approximation (RMSEA), Goodness-of-Fit Index (GFI), Adjusted Goodness-of-Fit Index (AGFI), Comparative Fit Index (CFI), and (6) Normed Fit Index (NFI) is in accordance with the criteria and 2) the lowest value of factor loading of the major factors is 0.94 which is 0.70 higher than the criteria, the Lowest value of factor loading of the minor factors is 0.58, and the lowest value of the factor loading of the indicators is 0.31 which is 0.30 higher than the criteria. It shows that the theoretical models of Authentic Leadership represents the relationship of the four major factors, 12 minor factors and 71 indicators which can be used for guiding the development of teachers in the General Education Session of the Buddhist Scripture Schools, in construct validity way which has supported by the results of this study.
36
Frasch, Tilman. "Khammai Dhammasami: Buddhism, Education and Politics in Burma and Thailand. From the 18th Century to the Present. v, 272 pp. London: Bloomsbury, 2018. ISBN 978 1 3500 5424 0." Bulletin of the School of Oriental and African Studies 82, no. 2 (June 2019): 390–92. http://dx.doi.org/10.1017/s0041977x19000600.
Full text
37
Hongladarom, Soraj, and Daniel D. Novotný. "The Role of Volunteerism and Buddhist Ethics for the Covid-19 Pandemic Response in Thailand." Caritas et veritas 12, no. 1 (December 9, 2022): 107–16. http://dx.doi.org/10.32725/cetv.2022.009.
Full text
38
Stewart, O., K. Yamarat, E. Holroyd, K. J. Neeser, S. Lertmaharit, and P. Phuangnak. "USING A TEMPLE-BASED EDUCATION PROGRAMME ON BLOOD PRESSURE REDUCTION AMONG BUDDHIST ELDERLY IN RURAL UTTARADIT PROVINCE, NORTHERN THAILAND." BMJ Supportive & Palliative Care 3, no. 2 (June 2013): 287.2–287. http://dx.doi.org/10.1136/bmjspcare-2013-000491.161.
Full text
39
Suenghataiphorn, Pichayapa. "Differences of Opinion: The Debate on Thai Theravāda Bhikkhunīs." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3909–16. http://dx.doi.org/10.17762/pae.v58i1.1431.
Full textAbstract:
This paper attempted to summarize the findings regarding the question about the acceptance of Theravāda bhikkhunīs in Thai society across different sections of the Thai population. The statistics approach to this research article and questionnaire sample is cross-sectional data from April 20 to May 12, 2017. Interviews and group discussions have also been utilized as a method to facilitate an open-conversation atmosphere to get our subjects speaking. Nevertheless, since the questionnaire method is anonymous, our subjects feel more at ease to express their opinions regarding the Theravāda bhikkhunī ordination debate in Thailand. Thus, it is hoped that this paper provide a better comprehension of how the Thai people perceive the role of Theravāda bhikkhunī in Thai Buddhist culture and the possibilities for their recognition in the future. Moreover, it is hoped that this research will reveal how the Thai Theravāda bhikkhunīs perceive themselves in their role inside the fourfold assembly consisting of bhikkhus, bhikkhunīs, lay men, and lay women in propagating the Gotama Buddha’s teachings.
40
Arismunandar, Arismunandar, Afriantoni Afriantoni, and Asmuni Asmuni. "MELAYU PATTANI THAILAND: MUSLIM MINORITY RELIGION EXPRESSION IN THE MIDDLE OF NON MUSLIM MAJORITY." Journal of Malay Islamic Studies 3, no. 1 (November 28, 2019): 63–74. http://dx.doi.org/10.19109/jmis.v3i1.4576.
Full textAbstract:
Pattani Province in southern Thailand is the only province with the majority of the Muslim population. Besides Pattani the majority of Thai residents (67 million people) are Buddhists. Only 10% of Thai people are Muslims, including Pattani's Muslim Malay minority. Some data suggest that the Thai government made policies that often discredited and did not accommodate the interests of Malay Muslims. This became one of the reasons for the emergence of opposition to Thai government and ethnicity. For example, must use the Thai language (thaification Program) reinforced by the prohibition of the use of Malay language and nationalization of Thai society culture through language and customs. The cultural policies relating to the use of Thai language and customs are intended to promote Thai nationalism, while they erode the identity (religion and culture) of Pattani Malay. The Malay minority resistance was led by the scholar Tuan Guru Haji Sulong Al-Fathani. He also acted as negotiator with the Thai government in order to fight for Malay Muslim aspirations. His negotiations resulted in a policy of the enactment of Malay language education as a curriculum material at Pattani National School.
41
Et al., Sin Ngamprakhon. "Educational Administration: Concept, Theory and Management." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1605–10. http://dx.doi.org/10.17762/pae.v58i1.953.
Full textAbstract:
The objectives of this research were: 1) to study the concepts and theories of educational administration, 2) to study the model of educational management, and 3) to analyze the theoretical tendency and the educational management model in practice. The primary data were collected from the Tipitaka in Thai version of Mahachulalongkornrajavidyalaya University and Commentaries. The secondary data were collected from Buddhist documents, educational administration, and interviews with 10key informants. The collected data were analyzed by content analysis. The research results indicated that: 1) the concepts and theories concerning academic affairs, teaching and learning management and evaluation by information technology, personnel management are an important part to drive the organization into effectiveness by setting job channel and description, and personnel development in virtue and knowledge. The budget is a factor to make the organization achieve its goal. The institutional environment is to support the management and work performance effectively. Furthermore, the participation in educational administration is a key factor to push the operation according to policy and plan. 2) The educational management model based on the Ministry of Education consisted of 4 aspects; Academic management, Budget management, Personnel, and General administration with stability and relevant to the 20-Year National Strategy and Thailand 4.0, by development and empowerment of potential, opportunity, equality of people, and enhancing people's quality of life with eco-friendly system, and educational system and management development. 3) The analysis of theoretical trends and educational management models into practice in 4 aspects; academic affairs, budget, personnel, and general management in practice is to strengthen the stability and reconciliation relevant to modern administration system with innovation and social network by using the educational administration in the digital age integrated with Buddhist principles to become a professional administrator in the present situation.
42
Kitiarsa, Pattana. "Laos and Thailand. Gathering leaves & lifting words: Histories of Buddhist monastic education in Laos and Thailand By Justin Thomas McDaniel Seattle and London: University of Washington Press, 2008. Pp. 358. Notes, Bibliography, Index." Journal of Southeast Asian Studies 41, no. 1 (December 21, 2009): 177–79. http://dx.doi.org/10.1017/s0022463409990324.
Full text
43
Saenphumi, Somchai, Phramaha Arun Panyaruno, and Prachuab Prasertsang. "The Exploration of Thailand's Referendum of 2016: A Comparison of Case Studies of Students' Behavior and Decision-Making from Faculty of Social Sciences and Faculty of Education within Mahamakut Buddhist University, Thailand." Asian Political Science Review 1, no. 2 (July 2, 2017): 45–56. http://dx.doi.org/10.12778/235108617x15452339029734.
Full text
44
McCargo, Duncan. "Buddhism, democracy and identity in Thailand." Democratization 11, no. 4 (August 2004): 155–70. http://dx.doi.org/10.1080/1351034042000234576.
Full text
45
Yu-Sheng, Lin. "The Practices and Networks of Female Yiguan Dao Members in Buddhist Thailand." Nova Religio 22, no. 3 (February 1, 2019): 84–107. http://dx.doi.org/10.1525/nr.2019.22.3.84.
Full textAbstract:
Yiguan Dao’s similarity to Buddhism is often considered the reason for its expansion in Thailand and its attraction of not only ethnic Chinese members, but also Thai members. However, the teachings, practices, and networks of female Yiguan Dao members in Thailand are exemplary of Yiguan Dao’s discontinuities with established Buddhism in Thailand. In Thai Theravāda Buddhism, women’s full ordination as bhikkhunīs is not recognized by the authorities and much of the public, and women are considered subordinate to men in the religious dimension. Although certain ideas and practices regarding the reform of women’s status in Thai Buddhism have made advances, most reforms continue to face difficulties under the restrictions of the Thai Buddhist establishment. Although some sexist elements exist in its teachings, Yiguan Dao, a new religious movement in modern Thailand existing outside the framework of Buddhism, offers its female members a competitive alternative to women’s religious equality and geographic mobility in the pluralistic Thai religious marketplace.
46
Srinok, Somchai, Niwes Wongsuwan, Saiyroong Buppapan, Phra Widesbrommakun, Vitthaya Thongdee, and Niraj Ruangsan. "Buddhism and Thai educational system." Linguistics and Culture Review 5, S1 (October 28, 2021): 1335–42. http://dx.doi.org/10.21744/lingcure.v5ns1.1635.
Full textAbstract:
In Thailand, Buddhism has played an important role in terms cultivating morality and ethics for people in the society. Later, it has become an important part of the educational system of the country. This paper has its aims to clarify some backgrounds of Buddhist studies in Thai educational system from the early period to the present day. First, it discusses (1) some of the Buddha’s principles of teaching first, and thereafter (2) importance of Buddhist studies in Thai society, (3) management of Buddhist Studies, and (4) History of Buddhist Studies in Thailand and (5) Buddhist Studies Curriculum will be discussed. The conclusion of this study reveals that training morality and ethics to youth is the key factor making Buddhist studies exist in the educational system of Thailand.
47
Larsson, Tomas. "BUDDHIST BUREAUCRACY AND RELIGIOUS FREEDOM IN THAILAND." Journal of Law and Religion 33, no. 2 (August 2018): 197–211. http://dx.doi.org/10.1017/jlr.2018.27.
Full textAbstract:
AbstractIn accordance with Thai conceptions of Buddhist kingship, Thai rulers have felt obliged to devote considerable energies towards the promotion and protection of Buddhism. Over the past century (and more), state laws have been instituted and bureaucratic agencies established to regulate and implement such promotional and protective activities. This article outlines some broad trends and patterns in the bureaucratization of Buddhism in Thailand, and discusses their implications for religious freedom. It argues that although Buddhism has been extensively bureaucratized, the implications for religious freedom have been less severe than one might perhaps expect, owing not least to the fact that Buddhism is a monastic religion. However, recent developments—taking place in the wake of the 2014 military coup and the 2016 royal succession—suggest that the legal environment is changing in ways that may have negative implications for religious freedom in Thailand.
48
Harding, Andrew. "Buddhism, Human Rights and Constitutional Reform in Thailand." Asian Journal of Comparative Law 2 (2007): 1–25. http://dx.doi.org/10.1017/s2194607800000016.
Full textAbstract:
AbstractThe purpose of this article is to address the relationship between Buddhism, constitutional reform and human rights in Thailand. It poses the questions: To what extent is the Thai state Buddhist in character? How are we to describe the relationship between Buddhism and the state? Can and should human rights be supported or presented as being supported by Buddhism, or interpreted according to Buddhist ideas? The historical relationship between the state and the sangha is examined, in which the state used religion to bolster the state's legitimacy. The place of Buddhism, human rights and the Human Rights Commission under the 1997 constitutional reforms is then addressed, in the context in particular of the problem of insurgency in the Southern provinces. It is concluded that the constitution-makers rightly refused to make Buddhism the state religion but that attempts to disseminate human rights understanding in Buddhist terms are justified, provided inter-faith dialogue is part of this process.
49
Newman, Ian M., Duane F. Shell, Tiandong Li, and Saranya Innadda. "Buddhism and Adolescent Alcohol Use in Thailand." Substance Use & Misuse 41, no. 13 (January 2006): 1789–800. http://dx.doi.org/10.1080/10826080601006490.
Full text
50
Veidlinger, Daniel. "Gathering Leaves and Lifting Words: Histories of Buddhist Monastic Education in Laos and Thailand. By Justin Thomas McDaniel. Seattle: University of Washington Press, 2008. Pp. xiii+358, 28 plates. $30.00." History of Religions 50, no. 3 (February 2011): 315–17. http://dx.doi.org/10.1086/656616.
Full text