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Journal articles on the topic 'Thai society'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

PhrakruArunsutalangkarn. "Buddhism and Education in Thai Society." Journal of Buddhist Education and Research (JBER) 2, no. 1 (2016): 8–16. https://doi.org/10.5281/zenodo.5105035.

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Historically speaking, Buddhism has made a deep impact upon the Thai society from as early as the Sukhothai period (1238-1378 C.E.) on. Thais, both men and women, accepted Buddhism as a way of life, which was interwoven with their lives from birth to death. Throughout the Thai countryside Buddhist monasteries have been, and even at present continue to be, centers of the Thai villagers' life and a place where many activities are carried out all year round. The monks residing in the village monasteries have been the spiritual leaders of the people and have elicited worship and respect from t

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2

Sureerat Bumrungsuk. "Multicultural in Thai Society: Reflections from Thai Dictionaries." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 21, no. 2 (2015): 193–218. http://dx.doi.org/10.22473/kats.2015.21.2.007.

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3

Kesmanee. "THAI LITERATURES REFLECTING CHINESE IDENTITY IN THAI SOCIETY." Journal of Social Sciences 9, no. 4 (2013): 136–45. http://dx.doi.org/10.3844/jssp.2013.136.145.

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4

SCUPIN, R. "MUSLIM ACCOMMODATION IN THAI SOCIETY." Journal of Islamic Studies 9, no. 2 (1998): 229–58. http://dx.doi.org/10.1093/jis/9.2.229.

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5

Parnmetpichayah, C., S. Narkpongpun, S. Soradatta, et al. "Stronger Than Cancer: A Campaign of Thai Cancer Society." Journal of Global Oncology 4, Supplement 2 (2018): 248s. http://dx.doi.org/10.1200/jgo.18.99100.

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Amount raised: Bht 3 million (∼USD 90,000) Background and context: Thai Cancer Society (TCS), a new cancer patient support group (PSG) in Thailand, was established in 2016, under the auspices of Heart to Heart Foundation. TCS aims to raise awareness of cancer, promote access to universal cancer care, and coordinated existing cancer-specific PSGs. To promote the Thai Cancer Society, a campaign “Stronger than Cancer: 1,000,000 km for Cancer Patients” was launched in 1 October 2017 and ended on World Cancer Day (WCD), 4 February 2018. Aim: To engage general public to exercise and raise awareness

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6

Tapp, N., Hen Ten Brummelhuis, and Jeremy H. Kemp. "Strategies and Structures in Thai Society." Man 21, no. 2 (1986): 359. http://dx.doi.org/10.2307/2803180.

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7

Promta, Somparn. "Buddhism and Science in Thai Society." MANUSYA 2, no. 2 (1999): 88–105. http://dx.doi.org/10.1163/26659077-00202006.

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8

Piayura, Orathai. "Women, sexuality and political achievement in Thai society and Thai literature." Asian Review 23, no. 1 (2010): 53–70. http://dx.doi.org/10.58837/chula.arv.23.1.4.

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9

Meepoe, Amy. "How Thai Ties: A Discourse Analysis of Tying Techniques in Thai." Annual Meeting of the Berkeley Linguistics Society 23, no. 1 (1997): 268. http://dx.doi.org/10.3765/bls.v23i1.1273.

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10

Kato, Yuko. "Reintegration into Thai society of Thai female returnees with children from Japan." Asian Review 24, no. 1 (2011): 146–62. http://dx.doi.org/10.58837/chula.arv.24.1.8.

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11

Ockey, James. "Thai Society and Patterns of Political Leadership." Asian Survey 36, no. 4 (1996): 345–60. http://dx.doi.org/10.2307/2645403.

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12

Ockey, James. "Thai Society and Patterns of Political Leadership." Asian Survey 36, no. 4 (1996): 345–60. http://dx.doi.org/10.1525/as.1996.36.4.01p0123g.

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13

Tantiwiramanond, Darunee. "Dutiful but Overburdened: Women in Thai Society." Asian Review 3, no. 1 (1989): 41–53. http://dx.doi.org/10.58837/chula.arv.3.1.4.

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14

Kaewpanya, Nitikorn, Charin Mangkhang, Thongchai Phuwanatwichit, and Natthapol Jaengaksorn. "Developing Thai Society and Culture Learning Innovation to Enhance Global Literacy of Cross–Cultural Families Students in the Global Society." Journal of Practical Studies in Education 6, no. 2 (2025): 1–13. https://doi.org/10.46809/jpse.v6i2.96.

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This research aimed to 1) study the context of Thainess within cross-cultural families in the global society; 2) develop a Thai society and culture learning process to enhance global literacy of cross-cultural families students in the global society; and 3) evaluate the Thai society and culture learning innovation to enhance global literacy of cross-cultural families students in the global society. This study employed a participatory action research (PAR) approach. The research instruments included document analysis, unstructured interviews, learning innovation quality assessment forms, global

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15

Praphan, Kittiphong. "Transformation of Thai Society: Critiquing American Imperialism through S.P. Somtow‟s Jasmine Nights." International Journal of Languages, Literature and Linguistics 5, no. 1 (2019): 19–24. http://dx.doi.org/10.18178/ijlll.2019.5.1.199.

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16

Winley, Graham Kenneth, and Tipa Sriyabhand. "Culture in Thai Society and Online Virtual Communities." International Journal of Information Communication Technologies and Human Development 12, no. 1 (2020): 24–39. http://dx.doi.org/10.4018/ijicthd.2020010102.

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Cultural characteristics of an online virtual community (VC) are compared with cultural characteristics of Thai society (TS). Cultural characteristics are analyzed using Hofstede's dimensions and data from a sample of 369 Thai citizens who are active members of a VC. Also, associations between cultural characteristics and personal characteristics (gender, age, education, VC experience, and work position) were examined in both contexts. The findings indicate (1) individualism, masculinity, and indulgence are more evident in TS than in a VC; (2) in a VC, there were no significant differences bet

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17

Matsumoto, Kenji, Noriyuki Tawara, Yurie Shimakawa, and Kazunari Hioki. "Dispatch Reports on Thai Medical Physicist Society (TMPS)." Japanese Journal of Radiological Technology 74, no. 5 (2018): 516–19. http://dx.doi.org/10.6009/jjrt.2018_jsrt_74.5.516.

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18

&NA;. "THE THAI SOCIETY FOR SURGERY OF THE HAND." Plastic and Reconstructive Surgery 82, no. 4 (1988): 739. http://dx.doi.org/10.1097/00006534-198810000-00104.

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19

Manilangca, Napoldech. "THE MANAGEMENT MODEL OF BUDDHIST ORGANIZATIONSIN THAI SOCIETY." International Journal of Advanced Research 7, no. 2 (2019): 210–18. http://dx.doi.org/10.21474/ijar01/8478.

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20

Srinok, Somchai, Niwes Wongsuwan, Saiyroong Buppapan, Phra Widesbrommakun, Vitthaya Thongdee, and Niraj Ruangsan. "Buddhism and Thai educational system." Linguistics and Culture Review 5, S1 (2021): 1335–42. http://dx.doi.org/10.21744/lingcure.v5ns1.1635.

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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 Curricul

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21

Kaewchur, Tawika, Tanyaluck Thientunyakit, Wichana Chamroonrat, et al. "Thai Guideline for Nuclear Medicine Investigations of Neurocognitive Disorders: Nuclear Medicine Society of Thailand, the Neurological Society of Thailand, and Thai Medical Physicist Society Collaboration." Diagnostics 14, no. 22 (2024): 2474. http://dx.doi.org/10.3390/diagnostics14222474.

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Nuclear medicine investigations play a significant role in diagnosing dementia, mainly using imaging techniques such as positron emission tomography (PET) and single-photon emission computed tomography (SPECT). By providing functional and molecular data via brain imaging, nuclear medicine investigations offer valuable insights that complement clinical evaluations and structural imaging in the early detection, diagnosis, and differentiation of various types of dementia, leading to more accurate diagnosis and personalized treatment planning. Therefore, the Nuclear Medicine Society of Thailand, t

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22

Carpenter, Kathie. "Productivity and Pragmatics of Thai Classifiers." Annual Meeting of the Berkeley Linguistics Society 12 (May 15, 1986): 14. http://dx.doi.org/10.3765/bls.v12i0.1868.

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23

Worapol, Pinit Somsak Amornsiripong Somboon Sirisunhirun Phut Ploywan Thanansak Borwornnuntakul Chalermchai Kittisaknawin. "Driven Strategies of Community Justice Administration in Thai Society." Multicultural Education 7, no. 8 (2021): 583. https://doi.org/10.5281/zenodo.5270625.

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<em>The research study aims to formulate strategies to drive community justice administration to be effective and appropriate in accordance with the context of Thai society. The objectives are as follow: Firstly,to study the fundamental information and to analyze the environment of community justice administration in Thai society. Secondly, to compile the concept of creating a strategy to drive community justice administration in Thai society. Thirdly, to synthesize the concept of creating a strategy to drive community justice administration in Thai society. The research study used mix methods

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24

Pathomvanich, Damkerng. "Regional Society Profile: Introduction to the Thai Society of Hair Restoration Surgery (TSHRS)." International Society of Hair Restoration Surgery 28, no. 2 (2018): 77. http://dx.doi.org/10.33589/28.2.0077.

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25

Sombongse, Chutimon, and Smith Tungkasmit. "Thai Youth’s Leadership Code: Characteristics of Leadership from the Perspective of Thai Youth." European Journal of Social Sciences 5, no. 2 (2022): 55–68. http://dx.doi.org/10.2478/eujss-2022-0015.

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Abstract The purpose of this study were: 1) to define the characteristics of leadership from the perspective of Thai Youth and 2) to investigate the Thai Youth Leadership Code by using Leadership Code Model. This study is qualitative research using Descriptive Methodology. The informants of the study are 16 Thai youth leaders (15 – 24 years old) who had participated in any oversea high school exchange student program to represent group identity. The data was collected by in-depth interview using key questions to define physical traits, style, situation, competencies, results, and brand of lead

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Sombongse, Chutimon, and Smith Tungkasmit. "Thai Youth’s Leadership Code: Characteristics of Leadership from the Perspective of Thai Youth." European Journal of Social Sciences 5, no. 2 (2022): 55–68. http://dx.doi.org/10.2478/ejss.v1i1.p31-39.

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Abstract The purpose of this study were: 1) to define the characteristics of leadership from the perspective of Thai Youth and 2) to investigate the Thai Youth Leadership Code by using Leadership Code Model. This study is qualitative research using Descriptive Methodology. The informants of the study are 16 Thai youth leaders (15 – 24 years old) who had participated in any oversea high school exchange student program to represent group identity. The data was collected by in-depth interview using key questions to define physical traits, style, situation, competencies, results, and brand of lead

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27

LIPILINA, Irina N. "THE HISTORY OF THE ORIGIN OF THAI LAST NAME." Southeast Asia: Actual Problems of Development, no. 2(55) (2022): 282–90. http://dx.doi.org/10.31696/2072-8271-2022-2-2-55-282-290.

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The article discusses the history of the origin of Thai last name that appeared at the beginning of the 20th century. Until that time, the Thais did not have a unified system of names. Different social groups used various forms of naming a person. The unification of the naming system, including the introduction of last names in 1913, took place under the influence of Western culture, but taking into account existing traditions. However, last names have not become a significant element of personal identification for Thai society. Names and nicknames perform this function, as it used to be in tr

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28

Chunlawong, Saowanit. "Consumption and Consumer Society as Postmodernity in Contemporary Thai Fiction." MANUSYA 11, no. 3 (2008): 1–12. http://dx.doi.org/10.1163/26659077-01103001.

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This article aims to scrutinize the postmodern concept of consumption and consumer society from the Thai perspective through four Thai short stories written in a period exemplary of economic change including “Hong Thoe Hong Chan Khan Kan Duai Khwam Ngao” (Your Room, My Room Separated by Loneliness), by Paritat Hutangkul; “Pathanukrom Chiwit Chabap Khon Chan Klang Krungthep” (The lexicon of the life of middle class Bangkokians) and “Ching ming” (Tomb sweeping day), by Win Lyovarin; and “Lok Bai Lek Khong Salman” (The little world of Salman), by Kanogpong Songsompuntu. Each represents Thai socie

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29

Selvakkumaran, Sujeetha, Bundit Limmeechokchai, Toshihiko Masui, Tatsuya Hanaoka, and Yuzuru Matsuoka. "Low carbon society scenario 2050 in Thai industrial sector." Energy Conversion and Management 85 (September 2014): 663–74. http://dx.doi.org/10.1016/j.enconman.2014.03.040.

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30

Songcharoen, Panupan. "EDITORIAL: THE THAI SOCIETY FOR SURGERY OF THE HAND." Hand Surgery 03, no. 02 (1998): v—vii. http://dx.doi.org/10.1142/s0218810498000234.

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31

Sahee, Inthira. "The network of Indian textile merchants in Thai society." Asian Review 17, no. 1 (2004): 39–57. http://dx.doi.org/10.58837/chula.arv.17.1.3.

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32

Subrahmanyan, Arjun. "Liberating Thai History: The Thai Past in an Asian Century." MANUSYA: Journal of Humanities 26, no. 1 (2024): 1–15. http://dx.doi.org/10.1163/26659077-26010020.

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Abstract The nationalist plot of modern Thai history stresses the kingdom’s exceptionalism as the only un-colonized state in Southeast Asia and highlights the steadiness of unbroken monarchy. Critics of the established narrative by contrast argue that Siam/Thailand bore many similarities to neighboring satellites of the Western powers that subordinated traditional authority and hence was a “semi-colony” of the West rather than a truly independent state. This paper argues that the semi-colonial view remains a better frame to study modern Thai history and that semi-coloniality produced a hybrid

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33

Buasuwan, Prompilai. "Rethinking Thai higher education for Thailand 4.0." Asian Education and Development Studies 7, no. 2 (2018): 157–73. http://dx.doi.org/10.1108/aeds-07-2017-0072.

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Purpose The purpose of this paper is to discuss gaps and key challenges facing higher education in Thailand with reference to the implementation of the policy of Thailand 4.0 adopted by the Royal Thai Government. Design/methodology/approach In-depth interviews were conducted with Thai Government officials, university administrators and faculty members to formulate the concept of a creative society in Thailand. Documentary analysis of university policy documents was used to investigate the roles and practices of universities in fostering creativity and innovation. Questionnaire surveys were use

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34

Bilmes, Leela. "The Grammaticalization of Thai ‘Come’ and ‘Go’." Annual Meeting of the Berkeley Linguistics Society 21, no. 2 (1995): 33. http://dx.doi.org/10.3765/bls.v21i2.1384.

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35

Barton, Jintana T. "A Comparative Study of Chinese Musical Activities in Chinese and Thai Cultural Contexts." MANUSYA 10, no. 2 (2007): 1–13. http://dx.doi.org/10.1163/26659077-01002001.

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This research explores the influence of Chinese music as it is reflected in cultural activities in China and Thailand. In China, music has been used since long before the time of Confucius (551-479 BC) as a learning tool, and the Chinese who migrated into Southeast Asia and ultimately Thailand brought their music with them. In Thai society, Chinese music has been used in traditional ways. Although the music remains closer to what was brought with the immigrants, it has been adopted into Thai society in ways that go far beyond the original Chinese use. This research found that some Chinese musi

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36

Kamon, Butsaban. "Cultural imperialism of the Korean Wave and its impact on Thai society." Journal of Ecohumanism 3, no. 7 (2024): 907–12. http://dx.doi.org/10.62754/joe.v3i7.4254.

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As the Korean Wave in Thailand continues to gain sensational popularity, along with the development of the Korean Wave, the negative influence of the Korean Wave in Thailand has also been highlighted. The beauty of Korean-style whitening provides a new symbol of beauty in Thailand, and the desire to unconsciously imitate Korean beauty can be said to have political implications that go beyond simply personal desires and superficial issues. This research analyzes how the whitewashing of K-pop as a cultural imperialist element of the Korean Wave is affecting Thai society. Specifically, in-depth i

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37

Teeranantawanich, Cherdsak, and Thepparat Phimolsathien. "Determinants of Thai legal professionalism: A structural equation model analysis." Business and Economic Horizons 13, no. 5 (2017): 630–51. https://doi.org/10.15208/beh.2017.43.

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The purpose of the research was to examine what constitutes professionalism amongst Thai legal practitioners and consultants. By use of simple random-sampling, a sample of 332 legal professionals were surveyed by use of a 72-item, 7-level, Likert type agreement scale questionnaire on the study’s four constructs. A confirmatory factor analysis was run prior to the structural equation model, with analysis undertaken by use of LISREL 9.1. The results showed that ethics was viewed as the most important aspect by Thai legal professionals (x̄ = 5.71), which was only slightly ahead of the legal

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38

Persons, Larry Scott. "The Anatomy of Thai Face." MANUSYA 11, no. 1 (2008): 53–75. http://dx.doi.org/10.1163/26659077-01101005.

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This article, based upon qualitative ethnographic research from the perspective of social anthropology, clarifies the meanings of five abstract social constructs in Thai society: nata, kiat, saksi, chuesiang, and barami. The author proposes that these five words form the “anatomy” of Thai “face.” The central argument is that although these words adhere together in the minds of Thai people, data from field research reveal that they are distinct, though not mutually exclusive, in meaning. The author offers a visual model that demonstrates the dynamic relationship shared by these five constructs.

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39

Jaiser, Gerhard. "Tense Harmony: Thai Cinema and Popular Music." Plaridel 15, no. 1 (2018): 55–66. http://dx.doi.org/10.52518/2018.15.1-04jaiser.

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This paper follows the development of the special connection between Thai cinema and Thai popular music from the 1920s onward. The main argument is that the two dominant musical styles of luk krung and luk thung have become representative of different social groups within Thailand and that this diversification can also be found in Thai cinema. Luk thung, identified with the rural poor, was mostly rejected by producers and audience during the 1950s and 1960s. Only from the 1970s onward did a cinematic style that represented this sector of Thai society and culture develop. In this sense, one can

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40

Runra, Prasirt, and Sukanya Sujachaya. "Tradition and Creativity of the Rahu Symbol in Buddhist Temples: Case Study of Paintings, Sculptures and Amulets in Central and East of Thailand." Manusya: Journal of Humanities 22, no. 2 (2019): 222–53. http://dx.doi.org/10.1163/26659077-02202006.

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The objective of the study was to analyze the transmission and application of Rahu symbolism in contemporary Thai society. Data was collected from both documents and a field study in central and eastern Thailand. It was found that in traditional Thai art, the Rahu symbol is portrayed as his face swallowing the sun or the moon. This kind of Rahu symbol is found in Buddhist temples. Such appearances of the Rahu symbol are related to the belief that Rahu has a protective function. Interestingly, the sculpture of Rahu’s body rather than only his face has become popular in contemporary Thai society

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41

Iwasaki, Shoichi. "Creating the Middle Ground Register in Thai Conversation." Annual Meeting of the Berkeley Linguistics Society 21, no. 2 (1995): 95. http://dx.doi.org/10.3765/bls.v21i2.1375.

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42

L. Rappa, Antonio. "Theory, culture, and society (TCS) in modern Thailand, 2023." BOHR International Journal of Social Science and Humanities Research 3, no. 1 (2024): 17–23. http://dx.doi.org/10.54646/bijsshr.2024.73.

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The aim of this academic paper is to analyze the structure of the democratic transition of modern Thailand in terms of its theory, culture, and society. Democracy is an alien concept to Thailand and its earlier Siamese incarnation. This academic article makes use of non-participant participation by using an attitudinal survey (Likert Scale) of Thai persons in addition to focus groups made up of Thai-farang and local Thai couples with and without children. The survey was carried out via Google Survey between 10 July 2023 and 10 September 2023 in Singapore among foreign Thai participants. The si

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43

Kunanon, Sirisawat, Weranuj Roubsanthisuk, Pairoj Chattranukulchai, et al. "2022 Thai Hypertension Society guidelines on home blood pressure monitoring." Journal of Clinical Hypertension 24, no. 9 (2022): 1139–46. http://dx.doi.org/10.1111/jch.14569.

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44

Wannamethee, Phan. "100 years of the Thai Red Cross Society 1893–1993." International Review of the Red Cross 33, no. 293 (1993): 161–69. http://dx.doi.org/10.1017/s0020860400071588.

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45

Satidporn, Wichuda, and Stithorn Thananithichot. "Reconciliation as a political discourse in Thailand’s current conflicts." Journal of Language and Politics 19, no. 2 (2019): 251–69. http://dx.doi.org/10.1075/jlp.18054.tha.

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Abstract Why do Thai governments fail in maintaining peace through conducting a reconciliation process? This article answers this question through an assessment of how the term reconciliation has been defined and used by the Thai governments and political leaders during the past decades. This article finds that the political conflicts in Thailand have never been solved because several times, reconciliation in the Thai language is a term that has been dynamically interpreted and applied by leaders of the conflicting groups as a means to defeat the people of the opposing groups rather that a mea

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46

Barua, Mokesh. "Responsible rule of Media and Media Literacy in Strengthening Communal Harmony between Buddhists and Muslims in Thai Society." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, no. 2 (2022): 120–30. http://dx.doi.org/10.59291/jnd.v1i2.17.

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Media as a potent tool and play an outstanding role to promote social, religious and communal harmony for the betterment of the society, the nation as well as the all humanity. Beside the communal disharmony and conflict are fueled by the fear, suspicion and hatred which frequently spread by transmission of different channels. Therefore, it is important to be aware of the media environment and to gain media literacy how the mass media operate and how they affect peaceful coexistence and religious tolerance in the society. Thailand is the religious diverse country of southeast Asia. Buddhism is

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Hengsuwan, Manasikarn, and Amara Prasithrathsint. "A Folk Taxonomy of Terms for Ghosts and Spirits in Thai." MANUSYA 17, no. 2 (2014): 29–49. http://dx.doi.org/10.1163/26659077-01702003.

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Previous studies show that Thai people’s ways of life and traditions from birth to death are related to ghosts. Most of the studies deal with the role of ghosts in Thai society but there has been no study on ghost terms in Thai, which would reflect the ghost system in Thai thoughts. Thus, this study aims to analyze the system and categorization of terms for ghosts and spirits in Thai. Folk taxonomy, which is a method in the ethnosemantic approach, has been adopted for the analysis.

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48

Zhou, Yiqiong. "Tradition and Modernization of Thai Music and Dance Art." Education Reform and Development 6, no. 4 (2024): 1–5. http://dx.doi.org/10.26689/erd.v6i4.6904.

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Thailand, as one of the important representatives of Southeast Asian culture, has a long history of music and dance art. It integrates various cultural elements such as Thai, Chinese, and Indian, forming a unique and diverse artistic style. With the development of society and the exchange of culture, Thai music and dance constantly evolve between tradition and modernity, showing rich artistic charm. This paper aims to explore the significance of Thai music and dance in cultural inheritance, artistic innovation, and international exchange through the study of Thai music and dance.

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Panjinda, Wipawee. "The Importance of Thai Christian Art: An Analysis of Three Artists and Their Impact on Society." International Bulletin of Mission Research 48, no. 1 (2024): 76–89. http://dx.doi.org/10.1177/23969393231204225.

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In this article, three differing approaches to faith representation will be presented. Sawai Chinnawong uses a traditional Thai art form, while Arnan Moontrakorn utilizes an amalgamated approach to Thai and Modern art. Jompol Puatawee, while using Thai imagery in his contemporary art style, does not reference traditional symbols. The artists featured, while all representing their Christian faith, do not use obvious Christian symbolism. As this article shows, Thai Christians can accept Thai traditional art as a useful medium for presenting Christian ideas, and these works of art are understood

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Et al., Thanakorn Choosukhserm. "Ritual of ancestor Sacrifice and Social Function in the Veda and Thai People." Psychology and Education Journal 58, no. 1 (2021): 1744–50. http://dx.doi.org/10.17762/pae.v58i1.977.

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The objectives of this academic article aimed to 1) to study the ritual of ancestor sacrifice in the Veda and Thai society and 2) to study the theories of folklore influenced toward the way of life of Vedic people and Thai society. The results indicated that the ritual or ceremony is a kind of activity and function in all human beings’ society which related to and arranged by a doctrine, religion, or belief of tradition and culture for alchemy, supernaturalism or good fortune, etc. Ritual of ancestor sacrifice is a kind of belief in the Vedic period which is worshiped, performed, and continued

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