Journal articles: '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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Changpetch, Pannapa. "Gambling Consumers in Thailand." Asian Social Science 13, no. 5 (April 19, 2017): 136. http://dx.doi.org/10.5539/ass.v13n5p136.

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This paper presents a study of household gambling consumption in Thailand in 2011. We investigate the nonlinear relationships between this behavior and household alcohol expenditure, household gambling expenditure, and demographic factors. We use Treenet to analyze datasets drawn from a socio-economic survey of 42,083 Thai households conducted in 2011. The results show that the five most significant variables in order of importance for predicting the likelihood of household gambling consumption are household income, household region, work status of the household head, religion of the household head, and age of the household head. In summary, the Treenet results suggest that the likelihood of gambling consumption was higher for households with an income of more than 25,000 Bahts per year, a location in the North, a Buddhist head of household, a head with active work status, a head between 35 and 55 years old, with household expenditure spent on alcohol consumed at home of more than 500 Bahts, with household expenditure spent on tobacco of more than 100 Bahts, and a head of household with less education.

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Wallace, Ben J. ": Thailand: Buddhist Kingdom as Modern Nation-State . Charles F. Keyes." American Anthropologist 90, no. 1 (March 1988): 210. http://dx.doi.org/10.1525/aa.1988.90.1.02a00700.

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White, Erick. "The cultural politics of the supernatural in Theravada Buddhist Thailand." Anthropological Forum 13, no. 2 (November 2003): 205–12. http://dx.doi.org/10.1080/0066467032000129879.

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C., M. W., and Thomas John Hudak. "The Tale of Prince Samuttakote: A Buddhist Epic from Thailand." Journal of the American Oriental Society 116, no. 1 (January 1996): 180. http://dx.doi.org/10.2307/606431.

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Darlington, Susan M. "Rethinking Power and Culture in Anthropology:Who Can Compete against the World? Power-Protection and Buddhism in Shan Woridview.;State Power and Culture in Thailand." American Anthropologist 99, no. 3 (September 1997): 637–38. http://dx.doi.org/10.1525/aa.1997.99.3.637.

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Darlington, Susan M. "The Ordination of a Tree: The Buddhist Ecology Movement in Thailand." Ethnology 37, no. 1 (1998): 1. http://dx.doi.org/10.2307/3773845.

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Lucas, Linda E. "“Right Development”: The Santi Asoke Buddhist Reform Movement of Thailand." Feminist Economics 13, no. 1 (January 2007): 160–64. http://dx.doi.org/10.1080/13545700601075112.

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Herzfeld, Michael. "The fate of rural hell: Asceticism and desire in Buddhist Thailand, by Benedict Anderson." Anthropological Forum 24, no. 3 (July 5, 2013): 311–13. http://dx.doi.org/10.1080/00664677.2013.805474.

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Chladek, Michael R. "Constructing “The Middle”: The Socialization of Monastic Youth in Buddhist Northern Thailand." Ethos 46, no. 2 (June 2018): 180–205. http://dx.doi.org/10.1111/etho.12201.

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McDaniel, Justin Thomas. "The agency between images: the relationships among ghosts, corpses, monks, and deities at a buddhist monastery in thailand." Material Religion 7, no. 2 (July 2011): 242–67. http://dx.doi.org/10.2752/175183411x13070210372706.

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Fuhrmann, Arnika. "The Story of Untold Displacements." Camera Obscura: Feminism, Culture, and Media Studies 34, no. 2 (September 1, 2019): 163–93. http://dx.doi.org/10.1215/02705346-7584952.

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This essay investigates Buddhist-Muslim intimacies and coexistence in Thailand in order to complicate recent discussions of the relation of religion to gender and sexual freedoms. It is concerned with contributing a new, Southeast Asian perspective to a prominent strain of contemporary criticism that traces the anti-Islamic bent of European and US public discourses to biases inherent in liberal thought. Authors such as Saba Mahmood, Jasbir Puar, and Judith Butler have tracked how, under the assumption of Islam’s sexual illiberalism, the figure of “the Muslim” has become liberalism’s paradigmatic other. Although it builds on these critiques, the essay asks how these logics play out quite differently in a majority Buddhist society and in a modernity that is not understood only as secular. The essay investigates how contemporary globally circulating Thai films furnish a radically different approach to multiethnic coexistence, emancipatory sexual politics, the temporalities of modernity, and the domain of the law that is so closely connected to sexual and religious freedoms. The essay thereby analyzes the problem of liberalism in the context of multiply constituted notions of freedom, belonging, and coexistence beyond European and North American contexts. Like Butler, the author relies on a claim about temporality but argues that the plural temporalities of Southeast Asian modernities allow for different relations between minority and majority populations and between notions of gender equality or sexual freedom and religious belonging.

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Awang, Jaffary, Mutsalim Khareng, Zaizul Ab Rahman, Rohanee Machae, and Khaidzir Ismail. "Social Interaction: A Study on the Openness Attitude of Both Religion Believers towards the Other Believers in the Southern Thailand." Asian Social Science 12, no. 7 (June 21, 2016): 66. http://dx.doi.org/10.5539/ass.v12n7p66.

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The Southern of Thailand citizens are known as the plural society that possesses various different religions. Even though the citizens are from multi-religious society, the majority of them are Muslims and followed by the Buddhists. It is a continuous issue for the religious believers in the Southern of Thailand in communicating with the other religious believers. Their interaction process is always accompanied by the suspicion and doubt among each other. Among the concepts of harmonious living in a religious pluralism society, openness attitude is the most important basic concept. It plays the significant role as a tool to form a good relationship among people. Therefore, this study is meant to scrutinize to which extent the religious teaching that teaches on the religious harmonious of life influence its believers in interpreting it to an openness attitude in their daily interaction. This study utilised two main methods namely the qualitative and the quantitative approaches. The results from the descriptive analysis depict that most of religious believers in the Southern of Thailand possess the openness attitude in interacting with the other believers at a good level as 40.02% of them agreed, and 30.96% of them strongly agreed on the issue. Hence, the findings have convinced the study that majority of the citizens in the Southern of Thailand are highly motivated to live harmoniously. Nevertheless, it cannot be denied that there are some of the religious believers failed to practice the openness attitude when interacting with the other believers, so it is a must to identify the causes in order to offer the best solution for it.

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v. Hinuber, O., and Heinz Bechert. "Buddhismus, Staat und Gesellschaft in den Landern des Theravada-Buddhismus, Band II: Birma, Kambodscha, Laos, Thailand; Neuausgabe mit Supplement sowie Personen- und Sachregister." Journal of the American Oriental Society 122, no. 1 (January 2002): 181. http://dx.doi.org/10.2307/3087725.

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Scupin, Raymond. "South Thailand: Politics, Identity, and Culture." Journal of Asian Studies 72, no. 2 (May 2013): 423–32. http://dx.doi.org/10.1017/s0021911813000065.

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There are approximately five million Muslims in Thailand (7 percent of the total population), with about 1.8 million in the southernmost provinces bordering on Malaysia. A considerable literature in history, anthropology, political science, international relations, and religious studies has been produced since January 4, 2004, when a violent Muslim insurgency dramatically erupted in the area. At that time over 100 Muslim insurgents raided an arms depot of the Fourth Army Engineers in Narathiwat Province. On January 22, in south Thailand, two Muslim young men on a motorcycle used a long knife to slit the throat of a sixty-four-year-old Buddhist monk, killing him. The monk had just returned from his early morning round of tham bun (alms-collecting extending merit to Buddhist families).

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White, Erick. "Religious Tourism in Northern Thailand: Encounters with Buddhist Monks. Brooke Schedneck. Seattle: University of Washington Press, 2021, 242 pp. $30.00, paper. ISBN 9780295748924." Journal of Anthropological Research 78, no. 2 (June 1, 2022): 272–73. http://dx.doi.org/10.1086/719294.

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

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This research aims to develop Education Course Syllabus, Thai language major, according to Buddhism way of Thailand by using Taba’s Approach and to evaluate the efficiency of Education Course Syllabus, Thai language major, according to Buddhism way of Thailand. This research was conducted according to research and development format and its operation was divided into 2 phases including: Phase 1: Education Course Syllabus Development, Thai language major, according to Buddhism way of Thailand; Phase 2: Evaluation on efficiency of Course Syllabus, Thai language major, according to Buddhism way of Thailand conducted by the expert. The results showed that the elements of Education Course Syllabus, Thai language major, according to Buddhism way of Thailand were as follows: syllabus principles and objectives, syllabus structure, educational management plan, course description, criteria, assessment, and Curriculum Quality Assurance. The result of the evaluation on efficiency of Course Syllabus, Thai language major, according to Buddhism way of Thailand conducted by the expert showed that the quality of this syllabus was, in overall, in the highest level at mean = 4.62 and S.D. = 0.42.

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김규식. "Education and Theravada Buddhism in Thailand." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 20, no. 2 (February 2014): 145–88. http://dx.doi.org/10.22473/kats.2014.20.2.005.

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McCargo, Duncan. "Buddhism, democracy and identity in Thailand." Democratization 11, no. 4 (August 2004): 155–70. http://dx.doi.org/10.1080/1351034042000234576.

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Baird, Ian G. "Lao Buddhist Monks' Involvement in Political and Military Resistance to the Lao People's Democratic Republic Government since 1975." Journal of Asian Studies 71, no. 3 (August 2012): 655–77. http://dx.doi.org/10.1017/s0021911812000642.

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There is a long history of Theravada Buddhist monk involvement in militarism in mainland Southeast Asia. Here, I examine recent Lao monk support for political and military activities directed against the communist Lao People's Democratic Republic government and its Vietnamese supporters since 1975. Monks have not become directly involved in armed conflict, as monastic rules do not allow participation in offensive violent acts, or arms trading, but they have played various important roles in supporting armed resistance against the Lao government. Some monks assisting insurgents have been shot in Thailand. Now most of the Lao insurgent-supporting monks live in the United States, Canada, and France, where a few continue to assist the political resistance against the Lao government, arguing that providing such support does not contradict Buddhist teachings. This article demonstrates how Lao Buddhist monks have negotiated religious conduct rules in the context of strong nationalistic convictions.

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Yu-Sheng, Lin. "The Practices and Networks of Female Yiguan Dao Members in Buddhist Thailand." Nova Religio 22, no. 3 (February 1, 2019): 84–107. http://dx.doi.org/10.1525/nr.2019.22.3.84.

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Yiguan Dao’s similarity to Buddhism is often considered the reason for its expansion in Thailand and its attraction of not only ethnic Chinese members, but also Thai members. However, the teachings, practices, and networks of female Yiguan Dao members in Thailand are exemplary of Yiguan Dao’s discontinuities with established Buddhism in Thailand. In Thai Theravāda Buddhism, women’s full ordination as bhikkhunīs is not recognized by the authorities and much of the public, and women are considered subordinate to men in the religious dimension. Although certain ideas and practices regarding the reform of women’s status in Thai Buddhism have made advances, most reforms continue to face difficulties under the restrictions of the Thai Buddhist establishment. Although some sexist elements exist in its teachings, Yiguan Dao, a new religious movement in modern Thailand existing outside the framework of Buddhism, offers its female members a competitive alternative to women’s religious equality and geographic mobility in the pluralistic Thai religious marketplace.

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Srinok, Somchai, Niwes Wongsuwan, Saiyroong Buppapan, Phra Widesbrommakun, Vitthaya Thongdee, and Niraj Ruangsan. "Buddhism and Thai educational system." Linguistics and Culture Review 5, S1 (October 28, 2021): 1335–42. http://dx.doi.org/10.21744/lingcure.v5ns1.1635.

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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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Larsson, Tomas. "BUDDHIST BUREAUCRACY AND RELIGIOUS FREEDOM IN THAILAND." Journal of Law and Religion 33, no. 2 (August 2018): 197–211. http://dx.doi.org/10.1017/jlr.2018.27.

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AbstractIn accordance with Thai conceptions of Buddhist kingship, Thai rulers have felt obliged to devote considerable energies towards the promotion and protection of Buddhism. Over the past century (and more), state laws have been instituted and bureaucratic agencies established to regulate and implement such promotional and protective activities. This article outlines some broad trends and patterns in the bureaucratization of Buddhism in Thailand, and discusses their implications for religious freedom. It argues that although Buddhism has been extensively bureaucratized, the implications for religious freedom have been less severe than one might perhaps expect, owing not least to the fact that Buddhism is a monastic religion. However, recent developments—taking place in the wake of the 2014 military coup and the 2016 royal succession—suggest that the legal environment is changing in ways that may have negative implications for religious freedom in Thailand.

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Harding, Andrew. "Buddhism, Human Rights and Constitutional Reform in Thailand." Asian Journal of Comparative Law 2 (2007): 1–25. http://dx.doi.org/10.1017/s2194607800000016.

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AbstractThe purpose of this article is to address the relationship between Buddhism, constitutional reform and human rights in Thailand. It poses the questions: To what extent is the Thai state Buddhist in character? How are we to describe the relationship between Buddhism and the state? Can and should human rights be supported or presented as being supported by Buddhism, or interpreted according to Buddhist ideas? The historical relationship between the state and the sangha is examined, in which the state used religion to bolster the state's legitimacy. The place of Buddhism, human rights and the Human Rights Commission under the 1997 constitutional reforms is then addressed, in the context in particular of the problem of insurgency in the Southern provinces. It is concluded that the constitution-makers rightly refused to make Buddhism the state religion but that attempts to disseminate human rights understanding in Buddhist terms are justified, provided inter-faith dialogue is part of this process.

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Tsumura, Fumihiko. "Spreading the Dhamma; Writing, Orality and Textual Transmission in Buddhist Northern Thailand. By Daniel M. Veidlinger. Honolulu: University of Hawaii Press, 2006. Pp. 259. ISBN 10: 082483024513: 978-0824830243." International Journal of Asian Studies 4, no. 2 (June 26, 2007): 284–86. http://dx.doi.org/10.1017/s1479591407000812.

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Newman, Ian M., Duane F. Shell, Tiandong Li, and Saranya Innadda. "Buddhism and Adolescent Alcohol Use in Thailand." Substance Use & Misuse 41, no. 13 (January 2006): 1789–800. http://dx.doi.org/10.1080/10826080601006490.

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Chia, Jack Meng-Tat. "Beyond the Mainland: An Introduction." Religions 13, no. 4 (April 13, 2022): 357. http://dx.doi.org/10.3390/rel13040357.

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Leksukhum, Santi. "Buddhism in Thai Architecture: Stupa." MANUSYA 4, no. 1 (2001): 68–77. http://dx.doi.org/10.1163/26659077-00401006.

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Buddhist stupas have existed in Thailand for more than a thousand years. They have evolved their own distinctive styles in each period, and todayʼs style consists of modifying the styles of the past so as to create a new style for today.

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Rao, Upender. "Understanding Buddhism through Pali in India and Thailand." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 1, no. 2 (October 30, 2017): 115. http://dx.doi.org/10.25078/ijhsrs.v1i2.315.

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Pali plays a vital role in the history and culture of India. It preserves the Indian culture in a systematic way. Hence an attempt of understanding the Indian culture without Pali cannot fulfil the complete purpose. In fact Pali was an important source for understanding ancient Buddhist culture and philosophy which are integral part of Indian culture. In ancient India there were Buddhist universities and people from many countries used to visit India to learn the Indian culture including Buddhist philosophical expositions. Indian languages and literatures were highly influenced by Pali language and literature.

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Sirisai, Solot, Sinee Chotiboriboon, Charana Sapsuwan, Praiwan Tantivatanasathien, Nuchjaree Setapun, Prangtong Duangnosan, Nattapach Thongkam, and Sasiwimon Chuangyanyong. "Matriarchy, Buddhism, and food security in Sanephong, Thailand." Maternal & Child Nutrition 13 (December 2017): e12554. http://dx.doi.org/10.1111/mcn.12554.

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Dunn, Samuel L., and Joshua D. Jensen. "Buddhism and Buddhist Business Practices." International Journal of Business Administration 10, no. 2 (January 28, 2019): 115. http://dx.doi.org/10.5430/ijba.v10n2p115.

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The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for someone to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in his or her business career. This paper examines Buddhism, a prevalent religion throughout many parts of the world, and discusses how its culture and beliefs are manifested through Buddhist business practices. Particular focus is placed on business in Thailand, the country with the highest percentage of Buddhists. The purpose of this paper is to provide business professionals with a basic understanding of the history of Buddhism, an overview of the major beliefs of Buddhists, and to present information that will assist business professionals in successfully navigating intercultural affairs when doing business with Buddhists in Thailand or around the world.

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MÉRIEAU, Eugénie. "Buddhist Constitutionalism in Thailand: When Rājadhammā Supersedes the Constitution." Asian Journal of Comparative Law 13, no. 2 (October 25, 2018): 283–305. http://dx.doi.org/10.1017/asjcl.2018.16.

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AbstractThis article adds nuance to the classical account depicting Thailand as a secularized country by documenting how Buddhism informs constitutional thought and practices in contemporary Thailand. Throughout the twentieth century, Buddhist discourses have been used to bypass constitutional provisions in the name of ‘dhamma’ through the reliance on the rediscovery of the doctrine of thedhammarāja(the righteous King). In the early twenty-first century, a second rebirth of the discourse of thedhammarājaled to a further devaluation of the constitution as the supreme norm. The principles of a righteous King (totsapitrājadhammā)were reconceptualized as a functional equivalent to constitutionalism – as constraining the King’s power. This article first examines how modern lawyers used Buddhism as the vehicle to import Western constitutional ideas into the Siamese polity while reconstructing them as part of a royal legacy through the doctrine of the Ten Royal Virtues. It then turns to an analysis of the ever-increasing enshrinement of Buddhism in successive Thai constitutions since 1932. It concludes with an account of the politicization of the righteous King doctrine and its impact on constitutional practices.

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Jerryson, Michael. "Appropriating a space for violence: State Buddhism in southern Thailand." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 33–57. http://dx.doi.org/10.1017/s0022463409000034.

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In southern Thailand, monasteries once served as focal points for different communal identities to negotiate shared space and, with it, shared identities. However, since martial law was declared in 2004, Muslims in southern Thailand do not frequent monasteries. Instead, soldiers and police occupy monastery buildings and protect the perimeters from attacks. In addition, there are now military monks, soldiers who are simultaneously ordained monks, who work to protect the monasteries. This article argues that the Thai State's militarisation of monasteries and the role of Buddhist monks fuel a religious dimension to the ongoing civil war in southern Thailand.

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Nguyễn, Quang Lê. "Phật giáo trong bối cảnh lễ hội dân gian các nước Đông Nam Á." SCIENTIFIC JOURNAL OF TAN TRAO UNIVERSITY 3, no. 6 (April 7, 2021): 22–26. http://dx.doi.org/10.51453/2354-1431/2017/175.

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Buddhism which originated in northern Indian was influenced to mainland Southeast Asian (includes Thailand, Laos, Cambodia, Myanmar and Vietnam) from the early years of A.D. Undergone a long history, Buddhism has deeply influenced the spiritual life as well as on customs of those countries. However, depending on factors of natural environment, society as well as local culture, in each country, Buddhism has shown a flexible approach, adapting itself to different conditions and local ideas. Each nation adopted Buddhism in a unique way according to its national characteristics. Buddhism has assimilated in indigenous religion of host society. The process of indigenization of Buddhism in each country is clearly expressed in a kind of folklore - Folklore Festival in Southeast Asian. This paper focuses on studying Buddhism in context of folklore festivals in mainland Southeast Asian.

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Song, Hee‐Chan. "Sufficiency economy philosophy: Buddhism‐based sustainability framework in Thailand." Business Strategy and the Environment 29, no. 8 (June 22, 2020): 2995–3005. http://dx.doi.org/10.1002/bse.2553.

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Kidpromma, Amnuaypond. "Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand." Religions 13, no. 4 (April 12, 2022): 350. http://dx.doi.org/10.3390/rel13040350.

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This paper highlights Thailand’s distinctive form of Buddhist Modernism through an exploration of religious piety among female sex workers in the city of Chiangmai. The generally accepted key basis of Buddhist Modernism, as depicted by certain Western Buddhist scholars, is interaction and engagement with modernity. More specifically, it is seen as incorporating modern science into the Buddhist worldview, and as regarding meditation as a core practice of ‘true Buddhism’. Crucial components of popular Buddhism, such as magical monks and mystical rituals, are excluded from this depiction of Buddhist Modernism, and even decried as ‘false Buddhism’, despite their canonical basis and long-term acceptance. Using ethnographic methods, this paper argues instead that the result of interactions with modernity by popular Buddhists always includes engagement with and mythologizing of traditional cosmology. That is, rather than solely involving global networks and scientific rationalism, Thai Buddhist Modernism is the product of complex patterns of interaction among local beliefs, mystical practices, and modernity. The purpose of this integration of modern and popular Buddhism in the religious practices of sex workers is to create loving-kindness (metta). Metta, in turn, is held to bring luck and attractiveness to practitioners, allowing them to earn an income to support their impoverished families and live well in modern society, as well as to accumulate good merit (bun) to improve their religious lives.

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Shaffer, Ryan. "Book review: Peter Lehr. 2020. Militant Buddhism: The Rise of Religious Violence in Sri Lanka, Myanmar and Thailand." Journal of Asian Security and International Affairs 8, no. 2 (July 28, 2021): 275–78. http://dx.doi.org/10.1177/23477970211017747.

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Winichakul, Thongchai. "Buddhist Apologetics and a Genealogy of Comparative Religion in Siam." Numen 62, no. 1 (December 12, 2015): 76–99. http://dx.doi.org/10.1163/15685276-12341356.

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Contemporary identity in Thailand is prominently configured through an allegiance of reformed Buddhism with the modern Thai state. What is not well understood, however, is the centrality of “comparative religion” to the construction of this naturalized religionationalist identity, for interreligious study in Siam has been an integral component of modern Thai identity since the mid-nineteenth century. First, the emergence of “religion” as an object of study in modern Thailand is explored here, in an effort to detail the genealogy of this field for the first time. The articulation of Thai religious identity is identified as a response to intellectual challenges from colonial influences, especially the reproofs of Buddhism by Christian missionaries and Orientalist scholarship on religion. Thai Buddhist intellectuals responded to these challenges by robustly countering that Theravada Buddhism was, in fact, superior to Christianity and other religions. Finally, I explore the contentions between the Thai Buddhist apologetics and their opponents as a genealogy of the knowledge in comparative religion in Siam over the past century and a half. Given this genealogy, the field of comparative religion in Thailand is revealed as being far from a disinterested pursuit of knowledge; rather, it is part of the formation and reaffirmation of Thai national identity.

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Selby, Don. "Form of Life, Buddhism, and Human Rights." Conversations: The Journal of Cavellian Studies, no. 7 (March 23, 2020): 118–35. http://dx.doi.org/10.18192/cjcs.vi7.4634.

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Stanley Cavell took up anthropological works for consideration in a way that we might characterize as staccato, and has informed anthropological work in increasing and increasingly sustained ways. As these works show, it is difficult to lift, so to speak, a single concept—say, the ordinary—out of Cavell’s work, and treat it as if it were discrete, unentangled with neighboring concepts like language, or the uncanny, or nextness, to suggest only a few candidates. Still, what I will do here is highlight the fertility of Cavell’s elaboration on Wittgenstein’s ‘form of life’ for my ethnographic work on human rights in Thailand. I set out to show that were we to attend only to the register of cultural forms (more or less specifiable sets of customs, traditions, norms, values, habituated practices), as human rights debates that hew to cultural relativisim or ‘Asian values’ do, we would develop a partial view of how human rights emerged in the progressive, democratic moment surrounding and following the 1997 Thai constitution. More narrowly, the case I make, the case that one cannot make if one only takes form of life in the conventional sense of describing only social conventions, is that a central line of thought in the National Human Rights Commission of Thailand about what human rights were turned not on the nature of rights, but on a picture of the human. The picture at issue was one importantly inscribed within a certain, controversial school of Buddhist thinking. This paper will examine specific contests within Buddhism over what a human being is, with the particular claims to rights that flow from different pictures of the human. That is, it will take these debates, as they appeared in struggles over human rights, as pitching irreconcilable notions of the human form of life against one another. First, though, it is necessary to provide some orientation for readers unfamiliar with Thailand.

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Thirathamrongwee, Punjaphut, and Wonchai Mongkolpradit. "The Characteristics that Facilitate Spiritual Cultivation in Theravāda Buddhism, Thailand." International Journal of Religion and Spirituality in Society 12, no. 1 (2022): 159–70. http://dx.doi.org/10.18848/2154-8633/cgp/v12i01/159-170.

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Xu, Ting, Xiaohe Xu, Thankam Sunil, and Bangon Sirisunyaluck. "Buddhism and Depressive Symptoms among Married Women in Urban Thailand." International Journal of Environmental Research and Public Health 17, no. 3 (January 25, 2020): 761. http://dx.doi.org/10.3390/ijerph17030761.

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A growing body of research has documented salutary associations between religious involvement and poor mental health outcomes, such as depressive symptoms and psychological distress. However, little scholarly attention has been given to the association between Buddhism, a non-Western religious faith, and depressive symptomatology in Thailand. Using random survey data collected from urban Thailand, this study examines the association between religious involvement and depressive symptoms among married women in Bangkok. Findings from multiple linear regression models reveal that (1) Buddhist respondents report significantly lower levels of depressive symptoms than their non-Buddhist counterparts, (2) the frequency of participation in religious activities is significantly and inversely associated with the level of depressive symptoms, and (3) the inverse association between religious participation and depressive symptoms is more salient for Buddhists who frequently practice their faith (i.e., significant interaction effect). Research limitations and directions for future research are discussed.

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

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