Relevant bibliographies by topics / Buddhism and the arts Thailand

Academic literature on the topic 'Buddhism and the arts Thailand'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Buddhism and the arts Thailand"

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Taylor, Jim. "Cyber-Buddhism and Changing Urban Space in Thailand." Space and Culture 6, no. 3 (August 2003): 292–308. http://dx.doi.org/10.1177/1206331203252205.

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Bowie, Katherine A. "The Alchemy of Charity: Of Class and Buddhism in Northern Thailand." American Anthropologist 100, no. 2 (June 1998): 469–81. http://dx.doi.org/10.1525/aa.1998.100.2.469.

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Hall, Rebecca S. "Materiality and death: Visual arts and Northern Thai funerals." Journal of Southeast Asian Studies 46, no. 3 (September 14, 2015): 346–67. http://dx.doi.org/10.1017/s0022463415000296.

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Visual arts maintain a colourful presence at Buddhist funerals in Northern Thailand. These arts are not made for mere decoration but serve an active and essential role in the ceremonies that take place after death. They echo funerary themes of the impermanent nature of life and the importance of a life filled with merit. This article examines cremation structures and funeral banners of Northern Thailand and argues that these arts not only hold significance for the living and the dead, but that in giving form to abstract concepts they have the power to guide observers in their beliefs regarding the dynamics of life and death.
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VORNG, SOPHORNTAVY. "Buddhism and postmodern imaginings in Thailand: the religiosity of urban space - By James Taylor." Journal of the Royal Anthropological Institute 17, no. 2 (May 3, 2011): 429–30. http://dx.doi.org/10.1111/j.1467-9655.2011.01698_29.x.

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Pichaichanarong, Tawipas. "Practice-Based Research in Digital Arts: A Case Study of Wat Phumin, Nan Province, Thailand." International Journal of Creative and Arts Studies 6, no. 2 (July 24, 2020): 157–72. http://dx.doi.org/10.24821/ijcas.v6i2.4159.

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ABSTRACTThai mural paintings have played a significant role in Thai society since The Sukhothai Kingdom period (1238-1438 AD) until the present. Wattana Boonjub (2009) points out that Mural painting was used for teaching the Thai people in the past. Throughout history, temples have become a crucial part of Thai' lives; for example, Wat Phumin in Nan Province. Wat Phumin has exceptional architecture, beautiful visual presentations of Buddhist storytelling on the walls which depict scenes from the Buddhist Jataka tales, and scenes of everyday life in Nan. These unique characteristics have attracted many visitors to this temple over the years. Also, when those interested visit Wat Phumin, they experience this temple as a Museum. Loïc Tallon et al. (2008) suggests that the museum experience provides an appropriate situation for learning history in an unconventional setting. As a result, previous research titled “Visual Research Practices on Thai Lanna Mural Painting: A Case Study of Wat Phumin, Nan Province” was presented at The 4th International Conference for Asia Pacific Arts Studies (ICAPAS 2016). The results indicated that the information concerning the Lanna mural paintings inside the temples was overwhelming. However, no directions are facilitating Thai and foreign visitors in viewing and understanding at the first episode of storytelling on Lanna mural paintings inside Wat Phumin. Therefore, this research is the result of finding a solution to facilitating visitors in viewing Buddhist Jataka tales through digital arts and digital technology (such as responsive web design, QR codes, etc.) with practice-based design research. ABSTRAK Lukisan mural Thailand telah memainkan peran penting dalam masyarakat Thailand sejak periode Kerajaan Sukhothai (1238-1438 M) hingga saat ini. Wattana Boonjub (2009) menunjukkan bahwa lukisan Mural digunakan untuk mengajar orang-orang Thailand di masa lalu. Sepanjang sejarah, kuil telah menjadi bagian penting dari kehidupan Thailand; misalnya, Wat Phumin di Provinsi Nan. Wat Phumin memiliki arsitektur yang luar biasa, presentasi visual yang indah dari cerita Buddha di dinding yang menggambarkan adegan dari kisah Buddha Jataka, dan adegan kehidupan sehari-hari di Nan. Karakteristik unik ini telah menarik banyak pengunjung ke kuil ini selama bertahun-tahun. Juga, ketika mereka yang tertarik mengunjungi Wat Phumin, mereka merasakan candi ini sebagai Museum. Loïc Tallon et al. (2008) menunjukkan bahwa pengalaman museum memberikan situasi yang tepat untuk belajar sejarah dalam lingkungan yang tidak konvensional. Sebagai hasilnya, penelitian sebelumnya yang berjudul “Praktik Penelitian Visual pada Lukisan Mural Lanna Thailand: Studi Kasus Wat Phumin, Provinsi Nan” dipresentasikan pada Konferensi Internasional ke-4 untuk Studi Seni Asia Pasifik (ICAPAS 2016). Hasilnya menunjukkan bahwa informasi mengenai lukisan mural Lanna di dalam kuil sangat banyak. Namun, tidak ada arahan yang memfasilitasi pengunjung Thailand dan wisatawan asing dalam melihat dan memahami episode pertama pada cerita tentang lukisan mural Lanna di dalam Wat Phumin. Oleh karena itu, penelitian ini adalah hasil dari menemukan solusi untuk memfasilitasi pengunjung dalam melihat cerita Buddha Jataka melalui seni digital dan teknologi digital (seperti desain web responsif, kode QR, dll.) dengan penelitian desain berbasis praktik.
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Virunanont, Pannee. "Traditional Intricate Paper Cutting Techniques of Southern Thailand: Background, Beliefs, and Cultural Animation of Thai Buddhist Culture." Manusya: Journal of Humanities 23, no. 1 (March 21, 2020): 60–85. http://dx.doi.org/10.1163/26659077-02301004.

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Intricate paper cutting of Southern Thailand is a traditional folk art, which is passed down from one generation to another. However, there are no detailed studies or records of the historical backgrounds, beliefs, and cultural animation of Thai-Buddhist culture in Southern Thailand concerning this folk art. This study, therefore, aims to examine this art form in Songkhla and Nakhon Sri Thammarat provinces, which have their own cultural identities. The goal is to register this art form as a part of cultural heritage. The compilation of vital data includes (1) paper characteristics, (2) paper engraving methods, (3) colours, (4) instruments, (5) pattern designing, (6) purposes of the arts, (7) origins and history, and (8) knowledge of transferring methods. The findings reveal the origins of the beliefs and Buddhist faith of the community. The intricate paper cutting techniques are still maintained in the form of decorations found at auspicious events, festivals, and cultural ceremonies in every region of Thailand. The techniques of this art form are in decline but its use still prevails in community life, remaining favourites at auspicious festivities and cultural events for the sake of conserving distinct identities.
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Zehner, Edwin. "Fleming, Kenneth: Buddhist-Christian Encounter in Contemporary Thailand." Anthropos 110, no. 2 (2015): 615–16. http://dx.doi.org/10.5771/0257-9774-2015-2-615.

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Pichaichanarong, Tawipas, Veerawat Sirivesmas, and Rueanglada Punyalikhit. "APPENDING ROLES OF THAI LANNA TEMPLES FOR SUSTAINABLE COMMUNITIES: A CASE STUDY OF WAT PHUMIN, NAN PROVINCE." International Journal of Heritage, Art and Multimedia 3, no. 8 (March 10, 2020): 01–11. http://dx.doi.org/10.35631/ijham.38001.

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Temples have been important in Thai society for over 700 years. When the Sukhothai Kingdom (1238 -1438 AD) was the capital city of Thailand. The great King Ramkamhang had been accepted Theravada Buddhism to be the strongest religion in the land. Later Lanna kingdom (1296 - 1558 AD) was founded in the mid-13th century by King Mangrai. Indeed, King Ramkamhang was friends with King Mangrai, and King Ngam Muang of Phayao Kingdom (1094–1338 AD), it is possible Theravada Buddhism had been introduced to the kingdoms during the reigns of these three Kings. Indeed, the Lanna Kingdom has accepted Theravada Buddhism to be their religion. Until 1894, Lanna Kingdom combined with Siam Kingdom which is the Rattanakosin period (1782 AD - present). Throughout history, temples have become an essential part of Lanna and Thais’ lives. At present, some Thai Lanna temples are not only functions for performing religious rites, but also, they become central for Lanna and Thai communities. Temple (“Wat” in Thai) is a sacred architecture. Moreover, there are ideas to decorate inside temples with arts. Wattana Boonjub (2009) points out that Mural painting is used to teach (Lanna and) Thai people in the past. For example, Wat Phumin, Nan province. With beautiful Lanna architecture and exquisite Lanna mural paintings, these are intangible heritages. These unique characteristics have invited lots of people to visit this temple for years. Therefore, Wat Phumin became a tourist attraction that creates revenue for its community. Johan Galtung (1980) gave the definition for “Self-Reliance”, is the strategy for development to be financial independence. With collaboration from the community, it becomes a sustainable community. For Methodology, quantitative and qualitative methods were used by collecting the data from tourists who have been visited Wat Phumin, Nan province. The data then were analyzed using mean, descriptive statistics, and qualitative data. This study concludes that Wat Phumin, Nan province has created a sustainable community for its community.
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Shoocongdej, Rasmi. "Sacred Rocks and Buddhist Caves in Thailand (review)." Asian Perspectives 40, no. 2 (2001): 305–7. http://dx.doi.org/10.1353/asi.2001.0025.

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Cassaniti, Julia L. "Moralizing emotion: A breakdown in Thailand." Anthropological Theory 14, no. 3 (August 6, 2014): 280–300. http://dx.doi.org/10.1177/1463499614534551.

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Emotional practices serve as privileged sites for moral action in a Buddhist community in Northern Thailand. In this article I draw out some of the theoretical implications of this emphasis for the study of morality, combining an anthropological focus on moments of moral breakdown with a psychological claim about the importance of emotion in moral practice. I do this through a case of emotions experienced surrounding a Northern Thai man afflicted with a severe alcohol-related illness. I trace the emotions experienced by the man, his friends, and his family during this difficult time, and analyze the ways in which their emotions are moralized within their community. Contrasting these emotions with quite different reactions raised by the same situation by members of a nearby Christian Karen community, I show how such emotions are broadly connected to locally constructed religious ideas about the value of calmness and the letting go of affective attachments. Through this study I argue that emotions provide new evidence for culturally variable expressions of morality, less as the underpinning of moral judgments and more as objects of moral assessments, and in doing so suggest a new theoretical and methodological domain for the anthropological study of morality.
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Dissertations / Theses on the topic "Buddhism and the arts Thailand"

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Chiu, Angela Shih Chih. "The social and religious world of northern Thai Buddha images : art, lineage, power and place in Lan Na monastic chronicles (Tamnan)." Thesis, SOAS, University of London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.617604.

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Bayle, Beatrice. "Conserving mural paintings in Thailand and Sri Lanka : conservation policies and restoration practice in social and historical context /." Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/7144.

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Tran, Jade D. "Charming the Image of the Buddha: A Brief Look at the Relationship Between Birthdays and the Amulet Collecting Tradition in Thailand." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1261422416.

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Clarke, Wesley S. "Return to P'ong Tuk: Preliminary Reconnaissance of a Seminal Dvaravati Site in West-central Thailand." Ohio University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1321396671.

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Hall, Rebecca Sue. "Of merit and ancestors Buddhist banners of Northern Thailand and Laos /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1694502661&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Irons, Edward Allen. "Activist buddhism in Japan and Thailand: a comparative study of political involvement by the Soka Gakkai andThammakaai." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1993. http://hub.hku.hk/bib/B31950292.

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

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

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

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

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

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

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

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

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

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Books on the topic "Buddhism and the arts Thailand"

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McNair, Scott Miriam, ed. Buddhist sculpture of Northern Thailand. Chicago: Buppha Press, 2004.

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Votive tablets in Thailand: Origin, styles, and uses. Kuala Lumpur: Oxford University Press, 1997.

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1976-, Samrūai Yēnchư̄ai, ed. Buddhist murals of Northeast Thailand: Reflections of the Isan heartland. Chiang Mai, Thailand: Mekong Press, 2010.

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Peter, Skilling, and Pattaratorn Chirapravati, M.L., 1958-, eds. Past lives of the Buddha: Wat Si Chum-art, architecture and inscriptions. Bangkok: River Books, 2008.

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photographer, White Dan 1965, ed. Buddhist temples of Thailand: A visual journey through Thailand's 42 most historic wats. Singapore: Marshall Cavendish Editions, 2014.

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1965-, White Dan, ed. Buddhist temples of Thailand: A visual journey through Thailand's 40 most historic wats. Singapore: Marshall Cavendish Editions, 2010.

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

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

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

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

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Book chapters on the topic "Buddhism and the arts Thailand"

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

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

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

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

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Lefferts, Leedom. "Textiles and Social Action in Theravada Buddhist Thailand." In A Companion to Asian Art and Architecture, 48–69. Oxford, UK: Wiley-Blackwell, 2012. http://dx.doi.org/10.1002/9781444396355.ch3.

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Mukdamanee, Vichoke. "Development of Contemporary Art in Thailand." In Educating in the Arts, 135–43. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-6387-9_9.

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Jilek-Aall, Louise, and Wolfgang G. Jilek. "Buddhist Temple Treatment of Narcotic Addiction and Neurotic-Psychosomatic Disorders in Thailand." In Psychiatry The State of the Art, 673–77. Boston, MA: Springer US, 1985. http://dx.doi.org/10.1007/978-1-4757-1853-9_107.

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Malikhao, Patchanee. "Thai Buddhism, the Mass Media, and Culture Change in Thailand." In Culture and Communication in Thailand, 1–16. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-4125-9_1.

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Borchert, Thomas. "On Being a Monk and a Citizen in Thailand and China." In Buddhism and the Political Process, 11–30. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1007/978-1-137-57400-8_2.

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Falk, Monica Lindberg. "Gender and Buddhism in the Wake of the Tsunami." In Contemporary Socio-Cultural and Political Perspectives in Thailand, 381–92. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-7244-1_24.

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Conference papers on the topic "Buddhism and the arts Thailand"

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Yukongdi, Pakpadee. "Khao San Dam: The Archaeological Evidence of Burnt Rice Festival in Southern Thailand | ข้าวสารดำา: หลักฐานทางโบราณคดีเกี่ยวกับประเพณีการเผาข้าวในภาคใต้ของ ประเทศไทย." In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-08.

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Recently in 2021the 11th office of the Fine Arts Department, Songkhla has reported their annual excavations in Trang Province that archaeologists have found some set of rice while excavation in process namely,1) Khao Kurum Archaeological Site, Huai Yod District and 2) Napala Archaeological Site, Muang District. The artifacts which were found associated with the rice grains on the habitation layer consisted of potsherds, animal bones, grindstone, beads, etc. The grains of rice are short and brown in colour which is examined as carbonized since the beginning at its first left. The primary examination by archaeologists has classified the rice of Napala Archaeological Site as short grain of probably Orysa sativa (Indica or Aus) rice. AMS Radiocarbon dating by Beta Analytic Testing Laboratory shows the AMS standard results and calibration dating of charred material measured radiocarbon age:1440±30BP. Because of their geographical location, both sites are incredibly located on one side of the hill slope, where they were suitable for habitat and plantation, especially tiny paddy fields and farms with sufficient water supply either small stream or well. The found rice, which now still grows uphill, probably called ‘Khao rai’ needs less water or no marsh. Comparative study of ethnographic “Atong” 1 of 12 sub-tribes of the “Garos” Tibeto-Burman in Meghalaya, India which originated slash-and-burnt socio-groups, have shown an interest in growing rice activity. According to their ritual ceremony for planting of paddy, other grain, and seeds takes place. There are many ritualistic offerings of rice such as (1) flattened rice by asking for permission to cultivate the land from the first harvested paddy in May. (2) After the harvesting in September or October, the 1st ceremony of the agricultural year is a thanksgiving ceremony to mark the end of a period of toil in the fields and harvesting of bumper crops, which is probably the most important festival of the Garos locally called “Maidan syla” meant to celebrate the after-harvested festival or burnt rice festival. Their 2nd ceremony is to revive the monsoon clouds. People throw cooked rice on the floor to symbolize hailstones. Noticing the rice, were probably the assemblage of “Khao San Dam” in many activities of these ceremonies, that is the archaeological evidence found in Khao Kurum and Napala Archaeological Sites. In the Southern part of Thailand, once the crops have already cultivated, people celebrate to welcome their outcrops most probably at the end of September to October and mark their end of plantation before the monsoon come. People prepare 4 main rice desserts put together with other necessity stuffs in the “hmrub” special large containers and donate to the ancestors through Buddhist ceremony. Though archaeological evidence shows that southern peninsular was where the migrants from the west especially India origins, who shared same habitat of hillslope, might brought their different traditions through both land trans-peninsular and sea routes then settled down inner western or eastern coast since prehistoric times. The beliefs in animism might belong to some other western migrants and with having “hmrub” is one of their unique cultural characteristic material and tradition remain. Once they settled down then converged to Buddhism, the ritual ceremony may be changed due to religion, but tradition remains the same today, that is, Bun Duean Sib on the 10th of the lunar month or September-October.
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Kheovichai, Baramee, Makoto Watanabe, and Masako Wada. "A Comparative Analysis of Metaphors Constructing Danger and Force Dynamics in Buddhism Discourse." In – The European Conference on Arts & Humanities 2020. The International Academic Forum(IAFOR), 2020. http://dx.doi.org/10.22492/issn.2188-1111.2020.11.

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Wang, Jinghui. "Lacquer Art and Buddhism: Cultural Trophallaxis and Their Aesthetic Commonality." In Proceedings of the 5th International Conference on Arts, Design and Contemporary Education (ICADCE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icadce-19.2019.22.

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Lakusa, Nicholas Ferdeta, and A. M. Susilo Pradoko. "Representation of Buddhism Teachings in the Show Sound of Borobudur: The Reconstruction of Karmawibhangga Relief in the Age of Hyperreality." In 4th International Conference on Arts and Arts Education (ICAAE 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210602.058.

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Prapawong, Suparada. "Ethics and regulation for media in Thailand." In 2018 International Conference on Digital Arts, Media and Technology (ICDAMT). IEEE, 2018. http://dx.doi.org/10.1109/icdamt.2018.8376501.

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Subandi, Herina Endah Pangesty, and Galih Wibisono. "Illocutionary Acts in Lost in Thailand Detective Humor Movie." In International Joint Conference on Arts and Humanities (IJCAH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201201.124.

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Suwansukho, Nattapan, Sathaporn Promwong, and Monchai Chamchoy. "Evaluation of DVB-T2 transmission channel in Bangkok, Thailand." In 2017 International Conference on Digital Arts, Media and Technology (ICDAMT). IEEE, 2017. http://dx.doi.org/10.1109/icdamt.2017.7904939.

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Hidajat, Robby, Pujiyanto, Hartono, and Muh ‘Afaf Hasyimy. "Aesthetical Transformation on Ramayana Stories of Indonesia- Thailand Versions." In 5th International Conference on Arts Language and Culture (ICALC 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210226.063.

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Santirojanakul, Sirikorn. "Development of management information system for cooperative education in Thailand." In 2018 International Conference on Digital Arts, Media and Technology (ICDAMT). IEEE, 2018. http://dx.doi.org/10.1109/icdamt.2018.8376514.

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"Satisfaction of Organizations to Cooperative Education Training of Liberal Arts Students at King Mongkut’s Institute of Technology Ladkrabang." In August 6-8, 2018 Pattaya (Thailand). Eminent Association of Pioneers, 2018. http://dx.doi.org/10.17758/eares3.eap0818410.

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