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Artigos de revistas sobre o tema "Thai society"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 20 de fevereiro de 2023

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1

Sureerat Bumrungsuk. "Multicultural in Thai Society: Reflections from Thai Dictionaries". JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 21, n.º 2 (fevereiro de 2015): 193–218. http://dx.doi.org/10.22473/kats.2015.21.2.007.

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Kesmanee. "THAI LITERATURES REFLECTING CHINESE IDENTITY IN THAI SOCIETY". Journal of Social Sciences 9, n.º 4 (1 de abril de 2013): 136–45. http://dx.doi.org/10.3844/jssp.2013.136.145.

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SCUPIN, R. "MUSLIM ACCOMMODATION IN THAI SOCIETY". Journal of Islamic Studies 9, n.º 2 (1 de fevereiro de 1998): 229–58. http://dx.doi.org/10.1093/jis/9.2.229.

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4

Parnmetpichayah, C., S. Narkpongpun, S. Soradatta, S. Kudtiyakarn, R. Yingchankul, B. Singh-orn, I. Chiawiriyabunya, U. Milintangkul, P. Dhanakitchareon e I. Nuchprayoon. "Stronger Than Cancer: A Campaign of Thai Cancer Society". Journal of Global Oncology 4, Supplement 2 (1 de outubro de 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 of cancer prevention, TCS, and WCD. Strategy/Tactics: People like to share and this is the era of online content. Thai people likes to donate money as for merit-making and good luck. This campaign created a conditional donation scheme whereby people can only donate if they run or walk. Program process: The campaign created a Facebook page and provide piggy bank to multiple business groups and engage participant to donate, on condition that they have run or walk first then they can donate 1 baht (USD 0.03) per km. They may use Endomondo application to track their running distance, share it on Facebook page, and automatically accumulated at aim to collect 1,000,000 km by WCD. An running event was conducted on WCD to collect piggy bank and donation were concluded. Costs and returns: Around 4400 people signed up for the campaign, >30,000 piggy bank was distributed, and 2185 used Endomondo app and some used other methods to collect their record. The app recorded 1,090,000 km by WCD deadline. Over 3,000,000 Baht was raised within 4 month, and donation continued after the WCD since many people continue to exercise and collect money. The cost of whole program was 1,500,000 Bht, inclusive of the running event. What was learned: This campaign has successfully engage many people to start exercise, using donation as motivation. New mindset on cancer intervention has been cultivated that we can overcome the cancer in 1 way or another.

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Tapp, N., Hen Ten Brummelhuis e Jeremy H. Kemp. "Strategies and Structures in Thai Society". Man 21, n.º 2 (junho de 1986): 359. http://dx.doi.org/10.2307/2803180.

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Promta, Somparn. "Buddhism and Science in Thai Society". MANUSYA 2, n.º 2 (1999): 88–105. http://dx.doi.org/10.1163/26659077-00202006.

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Meepoe, Amy. "How Thai Ties: A Discourse Analysis of Tying Techniques in Thai". Annual Meeting of the Berkeley Linguistics Society 23, n.º 1 (17 de setembro de 1997): 268. http://dx.doi.org/10.3765/bls.v23i1.1273.

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Ockey, James. "Thai Society and Patterns of Political Leadership". Asian Survey 36, n.º 4 (1 de abril de 1996): 345–60. http://dx.doi.org/10.2307/2645403.

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Ockey, James. "Thai Society and Patterns of Political Leadership". Asian Survey 36, n.º 4 (abril de 1996): 345–60. http://dx.doi.org/10.1525/as.1996.36.4.01p0123g.

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Praphan, Kittiphong. "Transformation of Thai Society: Critiquing American Imperialism through S.P. Somtow‟s Jasmine Nights". International Journal of Languages, Literature and Linguistics 5, n.º 1 (março de 2019): 19–24. http://dx.doi.org/10.18178/ijlll.2019.5.1.199.

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Winley, Graham Kenneth, e Tipa Sriyabhand. "Culture in Thai Society and Online Virtual Communities". International Journal of Information Communication Technologies and Human Development 12, n.º 1 (janeiro de 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 between males and females. In TS, males placed more emphases on power distance and uncertainty avoidance and less on long term orientation; and (3) in a VC, only age and experience were associated significantly with cultural dimensions. In TS, work position was the only characteristic that was not associated significantly with cultural dimensions. Practical implications of the findings are discussed.

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Matsumoto, Kenji, Noriyuki Tawara, Yurie Shimakawa e Kazunari Hioki. "Dispatch Reports on Thai Medical Physicist Society (TMPS)". Japanese Journal of Radiological Technology 74, n.º 5 (2018): 516–19. http://dx.doi.org/10.6009/jjrt.2018_jsrt_74.5.516.

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&NA;. "THE THAI SOCIETY FOR SURGERY OF THE HAND". Plastic and Reconstructive Surgery 82, n.º 4 (outubro de 1988): 739. http://dx.doi.org/10.1097/00006534-198810000-00104.

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Manilangca, Napoldech. "THE MANAGEMENT MODEL OF BUDDHIST ORGANIZATIONSIN THAI SOCIETY." International Journal of Advanced Research 7, n.º 2 (28 de fevereiro de 2019): 210–18. http://dx.doi.org/10.21474/ijar01/8478.

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Srinok, Somchai, Niwes Wongsuwan, Saiyroong Buppapan, Phra Widesbrommakun, Vitthaya Thongdee e Niraj Ruangsan. "Buddhism and Thai educational system". Linguistics and Culture Review 5, S1 (28 de outubro de 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 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.

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

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Pathomvanich, Damkerng. "Regional Society Profile: Introduction to the Thai Society of Hair Restoration Surgery (TSHRS)". International Society of Hair Restoration Surgery 28, n.º 2 (março de 2018): 77. http://dx.doi.org/10.33589/28.2.0077.

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Sombongse, Chutimon, e Smith Tungkasmit. "Thai Youth’s Leadership Code: Characteristics of Leadership from the Perspective of Thai Youth". European Journal of Social Sciences 5, n.º 2 (1 de outubro de 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 leadership. Data was analyzed following the Leadership Code Model which have 5 rules of leadership and 2 dimensions of time and attention. The findings indicated that Leadership from youth’s perspectives can be classified as Personal Proficiency, Executor and Strategist respectively. The context of time has been found in Near-term operational dimension and the context of attention has been found in Organization dimension. Youth’s Leadership prioritizes developing themselves first while the meaning of the organization is their society. In conclusion, this study found that the Leadership Code Model is the decent baseline for organizational leadership study rather than society, and is incomplete for youth’s leadership evaluation. The recommendation is to conceptualize Youth’s Leadership Code Model that is appropriate for youth’s leadership study.

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

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Songcharoen, Panupan. "EDITORIAL: THE THAI SOCIETY FOR SURGERY OF THE HAND". Hand Surgery 03, n.º 02 (dezembro de 1998): v—vii. http://dx.doi.org/10.1142/s0218810498000234.

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Buasuwan, Prompilai. "Rethinking Thai higher education for Thailand 4.0". Asian Education and Development Studies 7, n.º 2 (9 de abril de 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 used to obtain views of university administrators and faculty members on the existing roles and practices of Thai university in promoting a creative society, and their level of expectation toward the roles and practices required to promote a creative society. Priority need index (PNI) and One-way ANOVA were used to identify the gaps and challenges of Thai higher education in promoting a creative society. Findings The concepts of the creative society found in this study were in lines with the goals of Thailand 4.0, which are to foster creativity, innovation, inclusivity, and sustainability. It was found that development of learning networks, public-private-community engagement, new mind-set and skill-set of lecturers and students, and new technology are required for a successful implementation of Thailand 4.0. Research limitations/implications Although the author has identified some progress in Thailand toward achieving the goals of Thailand 4.0, it is clear that key factors that contribute to the fostering of creativity and innovation require further investigation. These factors include socio-cultural factors, creative learning and teaching, mind-set and skill-set, new technology and learning networks, and public-private-community engagement. Practical implications The findings of this paper can be used to identify some of the key challenges of Thai higher education in achieving the aims of Thailand 4.0. Social implications The findings of this paper have demonstrated that successfully implementation of Thailand 4.0 requires both educational and cultural reform. Originality/value This research conducted by the author in 2013-2015 showed that some important reforms are being implemented to achieve some of the aims of Thailand 4.0.

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Bilmes, Leela. "The Grammaticalization of Thai ‘Come’ and ‘Go’". Annual Meeting of the Berkeley Linguistics Society 21, n.º 2 (25 de junho de 1995): 33. http://dx.doi.org/10.3765/bls.v21i2.1384.

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Chunlawong, Saowanit. "Consumption and Consumer Society as Postmodernity in Contemporary Thai Fiction". MANUSYA 11, n.º 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 society as a consumer society where people live between constant dilemma and vital agony. In these four stories, consumption is corrupt eroding social norms, moral values, and human dignity. Since consumption is an apparatus of the system of production, it perpetuates it by exploiting the individual’s needs and desires. People cannot evade a perpetual rise in consumption, and are therefore bound to this socio-economic mode.

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LIPILINA, Irina N. "THE HISTORY OF THE ORIGIN OF THAI LAST NAME". Southeast Asia: Actual Problems of Development, n.º 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 traditional Thai society.

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Persons, Larry Scott. "The Anatomy of Thai Face". MANUSYA 11, n.º 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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Barton, Jintana T. "A Comparative Study of Chinese Musical Activities in Chinese and Thai Cultural Contexts". MANUSYA 10, n.º 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 musical activities have become ingrained into Thai culture and society such as Lion Dance group performances in the processions for the ceremonial candle (Tian Phansa), the Khan Mak procession, and the Songkran Festival procession. The Lion Dance group also has a photo of a famous Thai monk on the front of a big drum. We also found that the khim is the most popular Chinese musical instrument among Thai people.

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Iwasaki, Shoichi. "Creating the Middle Ground Register in Thai Conversation". Annual Meeting of the Berkeley Linguistics Society 21, n.º 2 (25 de junho de 1995): 95. http://dx.doi.org/10.3765/bls.v21i2.1375.

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Kunanon, Sirisawat, Weranuj Roubsanthisuk, Pairoj Chattranukulchai, Somkiat Sangwatanaroj, Vuddhidej Ophascharoensuk, Surapun Sitthisook e Apichard Sukonthasarn. "2022 Thai Hypertension Society guidelines on home blood pressure monitoring". Journal of Clinical Hypertension 24, n.º 9 (setembro de 2022): 1139–46. http://dx.doi.org/10.1111/jch.14569.

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Wannamethee, Phan. "100 years of the Thai Red Cross Society 1893–1993". International Review of the Red Cross 33, n.º 293 (abril de 1993): 161–69. http://dx.doi.org/10.1017/s0020860400071588.

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Jaiser, Gerhard. "Tense Harmony: Thai Cinema and Popular Music". Plaridel 15, n.º 1 (junho de 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 view Thai cinema as an archive of Thai popular music.

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Satidporn, Wichuda, e Stithorn Thananithichot. "Reconciliation as a political discourse in Thailand’s current conflicts". Journal of Language and Politics 19, n.º 2 (31 de julho de 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 means of resolving problems and reconciling society.

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Roengpitya, Rungpat. "Different Durations of Diphthongs in Thai: A New Finding". Annual Meeting of the Berkeley Linguistics Society 28, n.º 2 (25 de junho de 2002): 43. http://dx.doi.org/10.3765/bls.v28i2.1034.

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GANESAN, N. "Appraising Democratic Consolidation in Thailand under Thaksin's Thai Rak Thai Government". Japanese Journal of Political Science 7, n.º 2 (23 de junho de 2006): 153–74. http://dx.doi.org/10.1017/s1468109906002246.

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This article identifies how democracy and transparency in Thailand have been subverted since 2001. Specifically, it appraises the sentiments and trends that have been in place since 1993 to prevent a return to authoritarian government. Additionally, it also examines structures and policies that have thwarted democratic consolidation since 2000. The central hypothesis of the article is that there has been a structural weakening of democracy in Thailand under the Thai Rak Thai government since 2001. In other words, Thailand's democratic consolidation has been held in abeyance since the electoral victory of the Thaksin government.This study utilizes an admixture of the institutionalist and agency approaches to make its case. There is sufficient evidence to discern since 2001 the direction and nature of state–society relations in Thailand and Thaksin has also undertaken a number of policies by way of elite strategic choices. Consequently, bringing these two approaches into strategic convergence obtains better and more comprehensive results of the state of democratic consolidation in Thailand, both from an elite as well as societal perspective for a more balanced approach. The evidence culled thus far suggests that, whereas Thaksin came to power using democratic means and in fact consolidated his democratic credentials after his second victory in 2005, domestic political and social developments reflect a weaker commitment to democratic ideals and its structural and cultural consolidation.

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Hengsuwan, Manasikarn, e Amara Prasithrathsint. "A Folk Taxonomy of Terms for Ghosts and Spirits in Thai". MANUSYA 17, n.º 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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CHOTIROSNIRAMIT, Anon. "Two decades of Thai HPB surgery society: Past, present and future". Annals of Hepato-Biliary-Pancreatic Surgery 26, Suppl 1 (30 de abril de 2022): S12. http://dx.doi.org/10.14701/ahbps.2022s1.m-as-5.

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Sresunt, Samchaiy. "The Myth of Poverty in Thai Society: The Archaeology of Meaning". South East Asia Research 19, n.º 3 (setembro de 2011): 421–56. http://dx.doi.org/10.5367/sear.2011.0060.

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Sumniengngam, Somchai. "Change in the Selection of Auspicious Personal Names in Thai Society". MANUSYA 7, n.º 1 (2004): 110–20. http://dx.doi.org/10.1163/26659077-00701005.

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This article aims to study the change in the selection of auspicious personal names in Thai society by comparing the first names of people of two age groups, over 81 years old and under 20 years old, at different periods of time: before 1921 and 1981-2000. The result of the study shows that the first names of the young generation reflect a stronger belief in auspicious letters as practised in the traditional naming textbook "Tamrataksa" than those of the older generations. There are a few differences in the selection of names with favorable meanings of the old and young generations due to changing values.

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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, n.º 1 (29 de janeiro de 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 from that time until the present. Vedic people believed in their ancestors’ spirits and so did Thai people. Both people in the two nations believed that the ancestors’ spirits could punish their relatives who had bad behaviors but help those who had good behaviors. Both nations have still believed that ancestors’ spirits can provide them goodness and badness so they usually have to perform the sacrifices to the ancestors. Then, the ritual of ancestor sacrifice has become the deep belief of two cultures, unify, and create people to be a unique and happy society under their belief.

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Buaphet, Permtip. "Weddings and Thai Women: The Construction of Weddings and the Portrayal of Thai Women Through Wedding Stories in Thai Wedding Magazines". MANUSYA 20, n.º 1 (2017): 33–51. http://dx.doi.org/10.1163/26659077-02001003.

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Thai wedding magazines have been a primary resource for Thai women seeking wedding planning information. This study analyses the construction of weddings and investigates the portrayal of brides within the context of Thai wedding magazines by combining textual analysis and visual research methods. It investigates the social arrangements indicated in these magazines and the associated wedding ideology represented. Data for analysis is based on three magazines (Wedding Guru, We, and Love Wedding Magazine). There were twenty-two magazine issues and one hundred and thirty-two stories in total, covering the period from November 2014 – October 2015. These magazines are targeted at women in their 20s and older. The study reveals how Thai wedding magazines formulate the meaning of weddings and the role of Thai wedding magazines in the transmission of particular ideas about desirable weddings in Thai society, while also reinforcing notions of what constitutes the ideal life for women. Findings in terms of the content indicate that weddings and women as brides in Thai wedding magazines are constructed only in positive ways. That is to say, weddings and the act of becoming a bride are constructed as examples of an already achieved ‘ideal’ life.

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Suphanyot, Buaphan. "Sexuality in Thai Folk Songs". MANUSYA 10, n.º 4 (2007): 92–101. http://dx.doi.org/10.1163/26659077-01004007.

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Combining fieldwork research with textual analysis, this paper investigates the role of traditional Thai folk songs in teaching sexuality and sex education in contemporary Thai society. Although this mode of teaching is not formally included in school curricula, folk songs have easily lent themselves to the role of education and the transmission of cultural values. They are filled with humour, easy to remember, and do not challenge prevailing Thai moral standards. This paper shows how folk songs have long been an important way for Thai people to learn about sexual desire, the functioning of sexual organs, intercourse, sexual behaviour, courtship and reproduction, as well as the roles of husband and wife in marriage. Through a close reading of their musical composition, lyrics and symbols, the paper analyses the double role of folk songs in the transmission of knowledge about sex and the sexual body, as well as strengthening the notion of an essential Thai sense of aesthetics and way of life.

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O'Connor, Richard A. "Interpreting Thai Religious Change: Temples, Sangha Reform and Social Change". Journal of Southeast Asian Studies 24, n.º 2 (setembro de 1993): 330–39. http://dx.doi.org/10.1017/s0022463400002666.

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Thai religion is changing. So is Thai society. To most scholars the connection is obvious: social and especially material changes drive religious ones. So a new middle class causes religious ferment while a crisis in legitimacy explains a militant Buddhist movement as well as the fervour for amulets and forest monks. Such explanations are typical in using extra-religious current events to explain religious change. We need not dispute their specific interpretations to make a larger historical point: today's religious changes are, if only in part, the unintended consequences of a century and a half of Sangha reform that has undermined the local Buddhism of the temple or wat. In effect centralizing reforms took the wat away from locals and, by driving folk practices out of the temple, fostered today's religious “free market”. This long-term institutional shift, changing the wat's place in Thai society, can be the context for understanding today's religious changes.

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Subrahmanyan, Arjun. "Worldly compromise in Thai Buddhist modernism". Journal of Southeast Asian Studies 50, n.º 2 (maio de 2019): 179–201. http://dx.doi.org/10.1017/s0022463419000250.

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Buddhist modernist movements transformed the religious practice and social engagement of one of the world's principal faiths in the nineteenth and twentieth centuries. These movements produced diverse effects on Asian societies which, despite generic similarities, are best understood in particular socio-historical contexts. This article examines the work of a group of young Thai monks and laymen who had an ambitious aim to morally improve and empower people; and the practical adaptation of this impulse in a society in transition from absolute monarchy to constitutional democracy in the 1930s. Like many modernist movements, their work was innovative. But it also was an inheritance of religious and political history, and the Thai modernist case thus shows a contradiction between novelty and custom that was resolved in a way that blunted the movement's reformist energy.

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Fomicheva, Elena A. "The Historical, Cultural, and Religious Significance of the Elephant in Thai Society". South East Asia: Actual problems of Development 1, n.º 1(50) (2021): 220–31. http://dx.doi.org/10.31696/2072-8271-2021-1-1-50-220-231.

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In this paper the author considers the cultural and historical phenomenon of the elephant in the life of the Thais as a manifestation of coexistence of nature and man. The role of the State policy in preserving the Indian elephant population in Thailand and in educating the people to respect the elephant and its cults is emphasized. The researcher focuses on the Hindu origin of the mystical cult of the elephant. The phenomenon of worship of the deity Eravana, Ganesha, and the white elephant is considered.

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Kumari, Dr Rita. "Making women monk in Thai Society and Gender Inequality in Early Buddhism". IOSR Journal of Humanities and Social Science 19, n.º 4 (2014): 05–10. http://dx.doi.org/10.9790/0837-19410510.

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Puchadapirom, Patarawdee. "The Evolution of Entertainment Culture in Thai Society: From Sacredness to Popularity". MANUSYA 9, n.º 2 (2006): 1–17. http://dx.doi.org/10.1163/26659077-00902001.

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Associated with the religious, animistic, and ritual aspects in everyone's lifestyle, entertainment culture has evolved to meet the audience’s changing preferences and different social status in each era. Whether for the royal court or the commoners, both forms of entertainment were found complementing each other, resulting in its legacy and creation of a new variety.

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Miyamoto, Mizue. "Influence of Changing Thai Society on the Japanese Restaurant Industry in Bangkok". MANUSYA 20, n.º 1 (2017): 13–32. http://dx.doi.org/10.1163/26659077-02001002.

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The number of Japanese restaurants in Bangkok has rapidly increased in the previous decade. According to the Japan External Trade Organization (JETRO) (2015:8), there are 2,126 Japanese restaurants in all of Thailand, and twothirds of these are located in Bangkok. The number has been increasing by 20% every year since 2007. The quality is also outstanding. Tazatsu (2008:7) states: “There is Japanese food available which Japanese people feel tasty with the most reasonable price outside Japan”.

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Watanabe, Yukinori, Phetcharee Rupavijetra, Jiraporn Chompikul e Ploypailin Rupavijetra. "A Narrative Inquiry into Educational Decision-Making in Thai-Japanese Families in Thailand". International Education Studies 15, n.º 6 (21 de novembro de 2022): 52. http://dx.doi.org/10.5539/ies.v15n6p52.

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In the past decades, marriage migrants in Asia, including Thai-Japanese couples, have increased. Previous literature predominantly focused on issues related to adaptation and integration for foreign wives into the host society underlining the hypergamous (marrying a spouse of a higher status) nature of their marriage, which renders the majority of husbands and non-hypergamous marriages understudied. Therefore, the current study focuses on a population that includes husbands and wives, Japanese migrants, and Thai spouses. This study is exploratory and employed a qualitative approach with snowball sampling, which resulted in the inclusion of five Thai nationals and three of their Japanese spouses raising children in Thailand as participants. The study aims to examine their educational decision-making, including the language used in each family and school choice, since the parenting process is a succession of adjustments in response to the conditions of society, where values are explicitly manifested. Data were collected through face-to-face or online interviews, and content analysis was used to clarify themes. Analysis revealed factors that relate educational decisions to preconditions, such as the place of the first encounter, socioeconomic status, and location of their home. Another prominent issue is the strong belief in the English language. All participants claim that their decisions were made unanimously, while their characteristics, high levels of education and overseas experience, the preference of Japanese spouses to live in Thailand, and their lack of knowledge about educational options in Thai society contribute to the rational recount of their decision-making process.

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Jamnongsarn, Surasak. "Music deculturation: A traditional thai Music tool for Indonesian Music Adoption". International Journal of Creative and Arts Studies 5, n.º 1 (29 de outubro de 2018): 31–40. http://dx.doi.org/10.24821/ijcas.v5i1.2213.

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There has been foreign music influence on traditional Thai music since Ayutthaya period. Pi Jawa ( Java flute), Klong Jawa ( Java drum) and some traditional Thai song with foreign title have been legally and literally evident in Ayutthaya era. Some said that Thai people are open-minded in music, harmonious mixing overseas music culture with their own. Ethnomusicologists have seen this social phenomenon via music context and explained the revolution of traditional Thai music differently from the acceptance of music in general. This article reviewed the acceptance of Indonesian music, including Javanese music from Central Java and Sundanese music from West Java, into the Javanese Idiomatic Melody in traditional Thai music and Angklung Thai style. Indonesian music was seriously and forcefully deculturated. Playing technique has been adjusted to suit Thai music playing. Tuning system of Javanese Gamelan in Thailand has been fine tuned to conform to that of Thai music. Physical appearance of Sundanese Angklung has been replaced with Angklung Thai style. Javanese song have undergone music elaboration and rewritten to satisfy Thai musicians, with approval from elite Thai musicians and previous Thai music institutes together with Thai people in the society.

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Nuangchalerm, Prasart, R. Ahmad Zaky El Islami e Parichart Prasertsang. "Science Attitude on Environmental Conservation of Thai and Indonesian Novice Science Teacher Students". International Journal of STEM Education for Sustainability 2, n.º 2 (30 de julho de 2022): 148–55. http://dx.doi.org/10.53889/ijses.v2i2.62.

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World is now rapidly changed by human activities that effect to environment and all of us. Process and product of science and technology transformed our knowledge and way of life to modern society. Local knowledge and scientific knowledge are related to means of co-learning space. Science education should play its importance roles and goals to use science and technology for sustainable development. The aim of this study was to compare Thai and Indonesian novice science teacher students in science attitude on environmental conservation based on local wisdom of Baduy’s society. The subjects were 95 of Thai and 71 of Indonesian novice science teacher students. They were asked indigenous knowledge for preserving natural resources and community practices. Attitude on environmental conservation is explored and explained through the scientific literacy test. The results showed that mean score of Thai novice science teacher students had better than Indonesian movice science teacher students and significantly differences at .05 level of statistics. Need future studies which concern to improve science attitude and scientific literacy in the teacher education program.

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Chotiudompant, Suradech. "The Representation of Consumerism and Identity Formation in Contemporary Thai Literature". MANUSYA 16, n.º 1 (2013): 83–96. http://dx.doi.org/10.1163/26659077-01601005.

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As contemporary Thai society has become deeply enmeshed in consumerism and capitalism, with consumption now having been integrated as a way of life, Thai literature, especially those short stories written in the past decade, has touched upon the issue of consumerism in various degrees and aspects. This essay aims to investigate two major issues. Firstly, it aims to analyze how these short stories represent consumerism, especially its mechanisms that affect the daily lives of Thai people and their relationships. Secondly, it aims to shed light on the relationship between consumerism and identity politics as it appears in these short stories, and especially how consumerism both contradictorily liberates and constrains identity formation.

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