Статті в журналах: "Thai culture"

1

Anderson, Wanni W., and Siraporn T. Nathalang. "Thai Folklore: Insights into Thai Culture." Asian Folklore Studies 60, no. 2 (2001): 371. http://dx.doi.org/10.2307/1179074.

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2

Singnoi, Unchalee. "A Reflection of Thai Culture in Thai Plant Names." MANUSYA 14, no. 1 (2011): 79–97. http://dx.doi.org/10.1163/26659077-01401005.

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The present study focuses on the plant naming system in the Thai language based on 1) Brent Berlin’s general principles of categorization of plants and animals in traditional societies (Berlin, 1974, 1992) which suggest that it is worthwhile to think about a plant taxonomy system on the basis of plant names since the names provide the valid key to folk taxonomy and 2) Lakoff’s central guiding principles of cognitive linguistics (Lakoff and Johnson, 2003 and Lakoff 1987). Data on plant names collected from printed materials are selectively analyzed. The study examines the linguistic structure, folk taxonomy and conceptualization of plant terms in the Thai language. It is found that there exists in the Thai language a complex and practical plant naming system establishing a relationship between language, cognition and culture.

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3

Hongladarom, Soraj. "Global culture, local cultures and the internet: The Thai example." AI & Society 13, no. 4 (December 1999): 389–401. http://dx.doi.org/10.1007/bf01205985.

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4

Cohen, Erik. "Dinosaurs in Thai Culture and Tourism." Tourism Culture & Communication 10, no. 2 (October 1, 2010): 117–35. http://dx.doi.org/10.3727/109830410x12815527582828.

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5

Jory, Patrick. "Thai identity, globalisation and advertising culture." Asian Studies Review 23, no. 4 (December 1999): 461–87. http://dx.doi.org/10.1080/10357829908713251.

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6

LEAVEY, CONAN. "Culture and Communication in Thai Nursing." Journal of Psychiatric and Mental Health Nursing 12, no. 1 (February 2005): 126–27. http://dx.doi.org/10.1111/j.1365-2850.2004.00786.x.

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7

Reynolds, Craig J. "Homosociality in modern Thai political culture." Journal of Southeast Asian Studies 45, no. 2 (May 19, 2014): 258–77. http://dx.doi.org/10.1017/s0022463414000095.

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8

Albritton, Robert B., and Sidthinat Prabudhanitisarn. "Culture, region, and Thai political diversity." Asian Studies Review 21, no. 1 (July 1997): 61–82. http://dx.doi.org/10.1080/03147539708713141.

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9

Phaksuchon, Suradit, and Panya Rungrueang. "Yodaya: Thai Classical Music in Myanmar Culture." MANUSYA 20, no. 2 (2017): 55–76. http://dx.doi.org/10.1163/26659077-02002003.

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Yodaya is one of the music genres in Myanmar’s musical culture. It was initially tied to the Myanmar royal court in the past and has ever since infiltrated the Myanmar way of life up until the present day. This qualitative study was set out to: 1) investigate the historical development of Yodaya, and 2) examine the features and representation of Thai classical music in Yodaya. Data was gathered between August 2009 and March 2014 through multiple techniques: survey, interview, observation, field-notes and documentary analysis. Informants included five experts, eight practitioners and four related people in Yangon and Mandalay cities in Myanmar. Data was validated by means of a triangulation method based on defined objectives and was presented following analytical description.

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10

Chanamool, Sopha. "Discourse on the Thai Nation by Progressive Intellectuals from the 1950’s - 1960’s." MANUSYA 7, no. 2 (2004): 32–55. http://dx.doi.org/10.1163/26659077-00702003.

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A discourse on the Thai Nation by progressive intellectuals in Thailand during 1950's-1960's is discussed. During this period they formed a narrative, and a new meaning of "Chat Thai" or Thai nation. The progressive intellectuals, such as Malai Chupinit, Sod Kuramarohit, Assani Ponlachan and Chit Phumisak debated a new meaning of national identity. They described the Thai Nation differently to the previous elite groups, such as King Rama VI in the 1920's and Luang Wichitwatakan in the 1940's. King Rama VI wrote about the great ancient kingdom of Sukhothai. Luang Wichitwatakan expanded on that to show the greatness of the Thai nation since ancient times, and also that the Thai race was shaped from a pure race and had a unity of Thai culture. Conversely, the progressive intellectuals argued that the Thai nation was not shaped from a pure Thai race, and also that it did not have a unity of Thai culture. According to them the Thai nation was formed from ethnic heterogeneity and cultural diversity. Their ideas about the communities which made up the Thai nation held that Thai people from different regions have their own cultures (their own historical background, their own local languages, their own way of life), which are different to the central Thai culture. Furthermore, they recognised the importance of all Thai people, regardless of class, and. the minority ethnic groups in shaping the Thai Nation.

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11

Rice, Pranee, and Richard Gunstone. "Health and sickness causation and the influence of Thai culture among Thai schoolchildren." Research in Science Education 16, no. 1 (December 1986): 63–72. http://dx.doi.org/10.1007/bf02356819.

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12

Winley, Graham Kenneth, and Tipa Sriyabhand. "Culture in Thai Society and Online Virtual Communities." International Journal of Information Communication Technologies and Human Development 12, no. 1 (January 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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13

Sinlarat, Paitoon. "Changing the Culture of Education in Thai Universities." Higher Education Policy 18, no. 3 (August 31, 2005): 265–69. http://dx.doi.org/10.1057/palgrave.hep.8300088.

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14

Swierczek, Fredric William, and Jun Onishi. "Culture and conflict: Japanese managers and Thai subordinates." Personnel Review 32, no. 2 (April 2003): 187–210. http://dx.doi.org/10.1108/00483480310460216.

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15

Placzek, Jim, and Niels Mulder. "Thai Images: The Culture of the Public World." Pacific Affairs 71, no. 4 (1998): 592. http://dx.doi.org/10.2307/2761112.

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16

Komin, Suntaree. "Culture and Work-Related Values in Thai Organizations." International Journal of Psychology 25, no. 3-6 (January 1990): 681–704. http://dx.doi.org/10.1080/00207599008247921.

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17

Runglertkrengkrai, Somkao, and Suda Engkaninan. "The pattern of managerial behaviour in Thai culture." Asia Pacific Journal of Management 5, no. 1 (September 1987): 8–15. http://dx.doi.org/10.1007/bf01712571.

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18

Raymond, Gregory Vincent, and Paul Chambers. "Thai Military Power: A Culture of Strategic Accommodation." Contemporary Southeast Asia 40, no. 2 (August 31, 2018): 342–45. http://dx.doi.org/10.1355/cs40-2l.

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19

Dilbeck, Keith E., James C. McCroskey, Virginia P. Richmond, and Linda L. McCroskey. "Self-Perceived Communication Competence in the Thai Culture." Journal of Intercultural Communication Research 38, no. 1 (March 2009): 1–7. http://dx.doi.org/10.1080/17475750903381598.

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20

Walton, C. Dale. "Thai military power: A culture of strategic accommodation." Comparative Strategy 37, no. 5 (October 20, 2018): 503–4. http://dx.doi.org/10.1080/01495933.2018.1526594.

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21

KANJANASOPA, Duangkhaetita, Benchamaporn PIMPA, Suraphon THITITHANAKUL, and Suwaluk WISUNTHORN. "Biodegradation of Polyvinyl Alcohol by Thai Indigenous Mixed Microbial Culture." Walailak Journal of Science and Technology (WJST) 17, no. 7 (July 1, 2020): 698–707. http://dx.doi.org/10.48048/wjst.2020.6158.

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PVA is biodegradable plastic and a water-soluble synthetic polymer that plays a significant role in industry. A large amount of PVA in wastewater causes heavy environmental pollution in terms of accumulation, disposal, and long-term degradation; therefore it must be removed from wastewater before the water is discharged. In this study, NS3 mixed microbial culture, capable of completely degrading 5 g.L-1 polyvinyl alcohol (PVA), was isolated from landfill soil using the enrichment culture method. It completely degraded PVA at an initial concentration in the range 1 - 5 g.L-1 over 5 - 20 days of incubation with continuous shaking at 30 °C. Moreover, mixed microbial cultures were found to remove PVA at a high range concentration of 10 - 25 g.L-1. Urea and glucose added to the medium inhibited PVA degradation by increasing the pH to a strongly alkaline level, which would cause cell viability and enzyme stability. The FT-IR spectra and SEM imaging revealed the mechanisms and the physical degradation of PVA films, respectively. PVA uptake in bacterial cells produced a dent in the cell surface, which represented the consumption of PVA by bacterial cell. The PVA-degrading mixed microbial culture is the first reported in Thailand and can be beneficial in PVA wastewater treatment.

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22

Han, Jianghua. "The Study of Thai Elephant Culture Based on the “Elephant Metaphors” in Thai Idioms." Comparative Literature: East & West 3, no. 2 (July 3, 2019): 148–62. http://dx.doi.org/10.1080/25723618.2019.1701306.

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23

Phansue, Veera. "Traditional Thai Music Competition: The Culture of Pipat Competition." International Journal of Creative and Arts Studies 1, no. 2 (April 17, 2017): 74. http://dx.doi.org/10.24821/ijcas.v1i2.1561.

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The title of this research is “The Culture of Pipat Competition” has three purposes as follows: 1) To study the knowledge of Pipat competition; 2) To study the process of Pipat competition; 3) To study the process of judging and deciding a Pipat competition. This research used the qualitative method and presented the research by using descriptive analysis. The results found that; 1) The knowledge of Pipat competition. The competition is to bring ensembles to perform their skills and abilities. Mostly, in a Pipat ensembles the knowledge and skills displayed are governed by a definite set of form and rules during the competition. Only the Pipat Mon that there is no any form or rule in the competition. The ensembles that want to join the competition have to prepare very well in term of musicians and place for rehearsal before the event. Moreover, the conductor of ensemble has to be highly skilled and experienced in coming up with a new technique for playing in order to take an advantage over the rivals. And the conductor should know the strength and weakness of the rivals too. 2) The Study of the process of Pipat competition. The competition has a certain set of forms and rules. The detail of forms and rules will be set by each competitor agreement and it is very easy for practice. It is different from the competition that there is no form or rule so, this kind of competition, the musicians should have a lot of knowledge and in an easy and a relax ways without strict rule, form or time in the competition many kinds of songs will be played. Therefore the conductor must plan everything for the competition. There are 2 types of competition; 1) different song, each ensembles will take turn to play a song and begin with the basic melody until the highly complicated notes and those songs must be in the same style. 2) same song, each ensemble plays same song simultaneously during the whole competition. This kind of competition is very serious and if any of the ensemble cannot play or keep pace with the melody it means they lose the competition. 3) Study of the process of deciding and judging a Pipat competition. There are 3 types of judging in the Pipat competition. 1. The musician and the singer know the result by themselves. 2. The audience decides who wins the competition. 3. The judge decides who wins the competition. The advantage of decision is choosing the best ensemble with developed technique and playing method while the disadvantage is when the musicians do not accept the decision often leading to quarrel and disharmony.

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24

Ha, Ngo Thuy. "University Culture - Experimental Study on Universities in Thai Nguyen." International Journal of Economics and Management Studies 9, no. 5 (May 30, 2022): 53–59. http://dx.doi.org/10.14445/23939125/ijems-v9i5p107.

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25

Chaimanee, Nittaya. "“Mai Pen Rai” on Communicative Phenomena in Thai Culture." MANUSYA 6, no. 1 (2003): 35–46. http://dx.doi.org/10.1163/26659077-00601003.

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This paper discusses patterns of use and various functions of the frequent Thai expression mai pen rai, which can be roughly glossed as 'never mind'. The study is based on conversational data: face-to-face and by phone. Mai pen rai is a linguistic pattern requiring appropriate knowledge for its practical use in the culture of everyday human communication. The expression mai pen rai implies a pragmatic response to culture, and acts as a psychological mechanism reflecting the influence of Buddhism (Buddhadasa Bhikkhu, 1956; Phra Khantipalo, 1993; Phra Rajakittimoli, 1997) in a relaxed Thai lifestyle. Mai pen rai demonstrates a unique communication pattern for different situations in life. It further reveals speech strategies resulting from the application of natural phonological processes, as discussed by Stampe (1979), Dressler (1989) and Foltin and Dressler (1997). Mai pen rai can be considered as a back-channel expression (Iwasaki and Rorie, 2003; Chaimanee, 1999), which is sent out as a mental response formula: a reply of thankfulness or pardon or a sign of social care, or as a politeness formula (Brown and Levinson, 1987). Since mai pen rai has multiple and effective uses, the expression highlights a practical phase of human language in communication. Communicating with the universally underlying semantic structure –'never mind'- would help all of us to live in harmony with a peaceful mind in this Global World.

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26

Michaelsen, Helen. "Under Threat from the West? Thai Art & Culture." Media Information Australia 69, no. 1 (August 1993): 59–61. http://dx.doi.org/10.1177/1329878x9306900111.

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27

Labtic, Ian Glenn C., and Adisa Teo. "The Presentation of Sources of Culture in English Textbooks in Thai Context." English Language Teaching 13, no. 5 (April 16, 2020): 15. http://dx.doi.org/10.5539/elt.v13n5p15.

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This study focused on the analysis of the presentation of sources of culture in a series of English Textbooks used in Thailand and their presentation in the receptive skills and productive skills of language learning. It was revealed that source culture or Thai culture and international culture or culture of the foreign countries where English is used as a second or foreign language were presented in each series of textbooks in a much smaller proportion when compared to the target culture or the culture of America or Britain that accounted for almost half of the total units analysed. It was also shown that more than half of the units analysed were presented in receptive skills that show the target culture and less than half in productive skills that show the source culture. The results of this study provide implications for authors, publishers, and educational institutions on how sources of culture should be treated in English textbooks to better prepare Thai students for a wider range of international communicative settings.

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28

Kanitpun, Rachadaporn. "Visible & Invisible in Thai Architecture Culture: The Problem of the Reduction & Discourses on Thai Architecture." Journal of Architectural/Planning Research and Studies (JARS) 2 (September 30, 2004): 133–52. http://dx.doi.org/10.56261/jars.v2.168999.

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The Visible and Invisible of Thai Architecture Culture concern with the fundamental problem of theory and concepts developed in contemporary Thai architectural culture. Traditional Thai architecture is characterized as a high gable with elevated terrace, a floor, and a courtyard [1], thus, with this perspective; to be genuine traditional ‘Thai’ architecture is to be constructed within this framework. This notion is, however, needed to be re-thought, and re-defined whether it is enough in the development of contemporary Thai architecture. Since, architecture is a dynamic organization, through built form, which brings together human behavior, sociology, economics, social hierarchical order, etc. [2]. Architecture, therefore, cannot be valued merely at its formal representation. It is, itself, life, unfortunately that along the history of architectural development, architecture is mainly perceived merely as a formal representation and leaves out what have generated those particular built forms. Through this; architecture becomes static which leads to nowhere but a museum where is preserved for spectacles, and separated from everyday life. This phenomena has happened in the development of contemporary Thai architecture in which built form is perceived as passive given seperatecy from social factors which lends its body. Thus, many of contemporary Thai architectures have lost its connection, not with the past but, with its time. This established notion is, also, found in most of the cultural studies in which culture is perceived as static and characterized as a symbol of the state or nation, which could not be changed. It becomes problematic since, as soon as culture is reduced to a merely representation, it looses not only its dynamism, but also its force and power. This paper is mainly concentrated on the construction of ‘Thai’ architecture. Attention is given to: - the social mechanism of the ‘Thais’ – the invisible, - how the invisible effects the construction of architecture, and its organization – the visible, and finally, - how architecture, and its organization, both the intangible (space, volume, proportion, scale etc.), and the tangible (form, wall, roof, floor, ornaments, material, etc.) functions in the construction of ‘Thainess.’ This paper is, however, not intended to criticize, nor to put the question of (Thai) Architecture to the conclusion, but rather it is intended to re-think, re-question, and re-define how architectural functions might be, by deferring a thought to the other fields of knowledge to which it might introduce different notions to the development of theory and concept in contemporary Thai architecture. Although the concentration is on the context of Thai, it is hoped to extend the discussion across the divided line between states and nations to the more broader sense which is what might be the development of theory and concept in architecture also, what architecture can do, to what extent do architectural academic and practices could bring about the value of its creation.

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29

JUNG Hwan-Seung. "A Comparative Study on Linguistic Culture of Korean and Thai." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES ll, no. 14 (October 2007): 139–76. http://dx.doi.org/10.22473/kats.2007..14.006.

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30

JUNG Hwan-Seung. "A Study on the Meanings of Water in Thai Culture." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 20, no. 2 (February 2014): 21–54. http://dx.doi.org/10.22473/kats.2014.20.2.002.

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31

Sujitjorn, Sarawut, Nuttapol Assarut, Naphatthira Mungthanaworakun, Porama Tiptanasup, and Nuttawutti Tavornvisitporn. "Assessing the Organizational Culture of Thai Synchrotron Light Research Institute." Open Journal of Business and Management 08, no. 02 (2020): 649–59. http://dx.doi.org/10.4236/ojbm.2020.82039.

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32

LEE, Mi Ji. "The Thai Masked Dance "Khon": Traditional Culture and Tourism Strategies." JOURNAL OF ASIAN STUDIES 21, no. 2 (May 31, 2018): 37–59. http://dx.doi.org/10.21740/jas.2018.05.21.2.37.

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33

Kronnapha, Boonmalerd. "A Study on Korean Culture Education Method for Thai Lerner." Jounal of Cultural Exchange 8, no. 3 (August 31, 2019): 231–52. http://dx.doi.org/10.30974/kaice.2019.8.3.231.

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34

Sowattanangoon, Napaporn, Naipinich Kotchabhakdi, and Keith J. Petrie. "The influence of Thai culture on diabetes perceptions and management." Diabetes Research and Clinical Practice 84, no. 3 (June 2009): 245–51. http://dx.doi.org/10.1016/j.diabres.2009.02.011.

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35

Duangwises, Narupon, and Peter A. Jackson. "Evolving Thai Homoeroticism, Male Nudity, and Multiple Masculinities in Gay Magazines Since the 1980s-2010s." Asia Social Issues 16, no. 2 (December 23, 2022): e258105. http://dx.doi.org/10.48048/asi.2023.258105.

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This article details the masculine imaging of young male nude models. They posed for the homoerotic photos published in Thai gay magazines from the 1980s to the early 2010s, analyzing how these images reflected patterns of male homosexual desire. We consider how Thai gay men perceived these masculine images and how the representation of male nudity responded to and sustained Thai gay men’s sexual imaginations. It is not only the textual forms of discourse in the articles published in Thai gay magazines that tell us about the country’s gay culture and history. The images of the naked men photographed in these magazines tell us much about the culture of masculinity in Thailand, and the roles of media and the market in the formation and evolution of Thai gay culture. Drawing on visual sources, we investigate the relationships between male nudity, homoeroticism, and gay men as they were linked to one another in the consumer culture that formed the matrix within which modern Thai gay identity evolved over the three decades from the 1980s to the 2010s. Five male body types are identified in gay Thai magazines across the three-decade period of this study: the natural body, the muscular body, the metrosexual body, the full-frontal nude body, and the male body with tattoos and earrings. We explore the cultural and social contexts behind these homoerotic relations and the changing representations of the masculinity of the Thai male body. This article details Thai gay men’s desire for masculine sexual partners, drawing on the images in gay magazines to gain insight into the changing types of masculinity that Thai gay men have regarded as sexually desirable across recent decades.

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36

Jintana puttamata. "Past, Present and Future in 21th Century Learning and Teaching Thai with Thai Culture as Foreign Language." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 23, no. 1 (August 2016): 203–20. http://dx.doi.org/10.22473/kats.2016.23.1.006.

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37

Watanasin, Ratiwan. "Central Thai Food Culture and Acculturation During World War ii and the Vietnam War." Manusya: Journal of Humanities 23, no. 2 (August 5, 2020): 205–23. http://dx.doi.org/10.1163/26659077-02302004.

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As food has a substantial cultural and economic value, globalization and the Internet have posed challenges to traditional culture. As previous research on Thai food has focused on recipes and the consumption behavior of the royal family and upper-class Thai citizens, this study therefore aims to investigate the Thai food culture of ordinary Thais before the proliferation of a foreign food culture. Senior citizens from diverse socio-economic backgrounds in central Thailand who witnessed two major cultural encounters, specifically World War ii and the Vietnam War, were interviewed until full data was obtained. Content analysis within the guidelines of consumer behavior analysis was conducted. The findings confirm that central food culture has been passed down over generations and has become firmly established. Unless there has been convenient access to provincial centers, then, food from other regions has seldom been consumed. Also, before globalization, acculturation with foreign foods was barely noticeable. Overall, a key driver of this acculturation was so-called “food availability”.

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38

Sukdee, Thitipong, Jirawat Khjaornsilp, and Sobsun Mahaniyom. "Factors Affecting on the Preserving Thai Culture of Undergraduate Students in Thailand National Sports University." World Journal of Education 10, no. 2 (April 20, 2020): 174. http://dx.doi.org/10.5430/wje.v10n2p174.

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Purpose to Study Factors Affecting on the Preserving Thai culture of Undergraduate students in Thailand National Sports University. The Subjects of 210 were Stratified Random Sampling from undergraduate students of Thailand National Sports University Chonburi Campus in Academic Years 2019. The Data were then analyzed in terms of Pearson Correlation amd Stepwise Multiple Regression Analysis. The factors which could the Preserving Thai culture of Undergraduate students in Thailand National Sports University comprised these 4 variables: Participating in Cultural activities with educational institutions, Cultural data sources, Attention and valuableness of culture and Cultural information perception.These 4 factors could predict the Preserving Thai culture of Undergraduate students in Thailand National Sports University about percentage of 72.30. The significantly predicted equations were as follows: In term of raw scores were: Y/ = -.593 + .398 (X6) + .318 (X4) +. 273 (X3) + .166 (X5) In term of standard scores were: Z/Y = .392 (ZX6) + .258 (ZX4) +. 254 (ZX3) + .143 (ZX5)

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39

Jaiser, Gerhard. "Tense Harmony: Thai Cinema and Popular Music." Plaridel 15, no. 1 (June 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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40

Narumon, Saardchom. "Bioeconomy as a new S-curve for Thai economy." Agricultural Economics (Zemědělská ekonomika) 63, No. 9 (September 11, 2017): 430–39. http://dx.doi.org/10.17221/78/2016-agricecon.

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Thai economic growth lags behind all other ASEAN countries because its export dependence along with the political and economic vulnerabilities. With the growing bioeconomy worldwide, Thailand needs a clear bioeconomy roadmap as a new growth engine for its economy. Four potential clusters to build bioeconomy in Thailand include the bioenergy, bio-based industry, bio-food and bio-agriculture, and bio-medicine and health. There are roadmaps for only the first two clusters. The paper discusses the potential bio-based products for the bio-food and bio-agriculture as well as bio-medicine and health and proposes the use of the Pracharath strategy to build bioeconomy in Thailand with the main objective of creating the sustainable economy. Since a smart community is a key driver for the sustainable economy, five steps to smart community proposed in the paper will immune communities in the rural area of Thailand, make them self-reliant, and remove the dependency culture.

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Panyaatisin, Kosin, and Amara Prasithrathsint. "Significant Features of Northern Thai Cooking Terms and Cooking System." MANUSYA 15, no. 1 (2012): 19–34. http://dx.doi.org/10.1163/26659077-01501002.

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A review of studies on Northern Thai food and culture shows that most of the works are ethnographic and descriptive. They do not provide a deep understanding of the Northern Thai way of cooking. In order to understand truly the Northern Thai cooking system, an in-depth semantic analysis needs to be done. This study thus aims to analyze the categorization of cooking terms in Northern Thai in order to understand Northern Thai people’s cooking system.

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Chan, Ying-kit. "A heteropatriarchy in moderation: Reading family in a Thai Boys Love lakhon." East Asian Journal of Popular Culture 7, no. 1 (April 1, 2021): 81–94. http://dx.doi.org/10.1386/eapc_00040_1.

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A subgenre of popular culture, Thai Boys Love (BL) series is increasingly significant within Asia, but it remains under-researched in the light of new series that push the parameters of viewer acceptance of homoerotic romance in Thai society. Drawing upon a close reading of the BL lakhon Love by Chance, this article explicates how Thai cultural concepts surrounding the family are reflected in the series. While acknowledging the impact of East Asian popular culture on Thai understandings of gender and sexuality, the article highlights how the themes of familial dynamics and parental acceptance in Love by Chance represent a glocalization of the BL genre, or BL with Thai characteristics. By introducing the concept of ‘moderated heteropatriarchy’ and sketching the role of family in Thai queer lives, the article suggests that there is still space for subtle challenges or changes to the heteronormative structure as plotted in Love by Chance, even as the lakhon continues to uphold national and patriarchal principles that deny overt expressions of homoerotic romance.

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Youngaih Kim. "Some Aspects of Thai culture on the folktale “Pla Boo Thong”." Southeast Asian Review 21, no. 1 (February 2011): 287–314. http://dx.doi.org/10.21652/kaseas.21.1.201102.287.

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Intachakra, Songthama. "Politeness motivated by the ‘heart’ and ‘binary rationality’ in Thai culture." Journal of Pragmatics 44, no. 5 (April 2012): 619–35. http://dx.doi.org/10.1016/j.pragma.2011.07.016.

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Ounjit (Laila), Wilailak. "Understanding Culture through Personality: From the World of a Thai University." Procedia - Social and Behavioral Sciences 65 (December 2012): 212–17. http://dx.doi.org/10.1016/j.sbspro.2012.11.113.

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Samoh, Nattharat, Pimpawun Boonmongkon, Timo T. Ojanen, Ronnapoom Samakkeekarom, Kai J. Jonas, and Thomas E. Guadamuz. "‘It's an ordinary matter’: perceptions of cyberbullying in Thai youth culture." Journal of Youth Studies 22, no. 2 (July 16, 2018): 240–55. http://dx.doi.org/10.1080/13676261.2018.1495835.

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Limpanitgul, Thanawut, Pattana Boonchoo, Somboon Kulviseachana, and Supawadee Photiyarach. "The relationship between empowerment and the three-component model of organisational commitment: an empirical study of Thai employees working in Thai and American airlines." International Journal of Culture, Tourism and Hospitality Research 11, no. 2 (June 5, 2017): 227–42. http://dx.doi.org/10.1108/ijcthr-07-2015-0069.

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Purpose The purpose of this paper is to empirically examine the moderating role of organisational culture on the relationship between empowerment and the three dimensions of organisational commitment amongst flight attendants working in a collectivist organisation and an individualist organisation. Design/methodology/approach Data were collected from a sample of 439 Thai cabin service attendants from two major flag-carrier airlines (one based in Thailand and the other based in the USA) using self-administered questionnaires. Structural equation modelling was utilised to examine the hypotheses. Findings Overall, the findings revealed associations between empowerment and organisational commitment in both sample groups. Nonetheless, the extent and direction to which empowerment influenced the different dimensions of organisational commitment differed significantly. Research limitations/implications Cross-sectional study of Thai employees may limit generalisability of the findings to other contexts. Practical implications In use of empowerment for developing employee commitment to organisation, practitioners should take organisational culture into consideration. As such, relationship is weakened or strengthened based on whether the organisation is more individualist- or collectivist-oriented in its organisational culture. In an individualistic context, organisations can foster affective commitment through empowerment more easily than in a collectivist context. On the contrary, in a collectivist organisational context, it is easier to build normative commitment among employees through empowerment than to do it in an individualist context. Originality value Provide empirical evidence in regards to the role of organisational culture in conditioning the relationship between empowerment and organisational commitment in a non-Western context.

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Deveney, Barbara. "An investigation into aspects of Thai culture and its impact on Thai students in an international school in Thailand." Journal of Research in International Education 4, no. 2 (August 2005): 153–71. http://dx.doi.org/10.1177/1475240905054388.

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Travis, Tatiana C., Ellen W. Brown, Leonard F. Peruski, Duangkamon Siludjai, Possawat Jorakate, Prasert Salika, Genyan Yang, et al. "Survey ofLegionellaSpecies Found in Thai Soil." International Journal of Microbiology 2012 (2012): 1–4. http://dx.doi.org/10.1155/2012/218791.

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Members of the Gram-negative genusLegionellaare typically found in freshwater environments, with the exception ofL. longbeachae, which is present in composts and potting mixes. When contaminated aerosols are inhaled, legionellosis may result, typically as either the more serious pneumonia Legionnaires’ disease or the less severe flu-like illness Pontiac fever. It is presumed that all species of the genusLegionellaare capable of causing disease in humans. As a followup to a prior clinical study of legionellosis in rural Thailand, indigenous soil samples were collected proximal to cases’ homes and workplaces and tested for the presence of legionellae by culture. We obtained 115 isolates from 22/39 soil samples and used sequence-based methods to identify 12 known species ofLegionellarepresented by 87 isolates.

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Chirapart, Anong, and Khanjanapaj Lewmanomont. "Growth and production of Thai agarophyte cultured in natural pond using the effluent seawater from shrimp culture." Hydrobiologia 512, no. 1-3 (January 2004): 117–26. http://dx.doi.org/10.1023/b:hydr.0000020316.48551.a5.

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