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Publication Open Access Thai Buddhism, women and social change(2020) Sophana Srichampa; โสภนา ศรีจำปา; Mahidol University. Research Institute for Languages and Cultures of Asia; Mahidol University. Institute of Language and Cultures for Rural DevelopmentThe status of Thai women has been formally recognized in the Thai Constitution since 1932 and despite their playing major roles in society both inside and outside the household, their status remains unequal to that of men. In terms of Thai Buddhism, “maechi” – female devotees who shave their heads, wear white robes and practice eight precepts – are only recognized and accepted within the religious domain by the Thai sangha and public. Maechi are regarded as inferior in religion. Bhikkhuni on the other hand, have been one of the fourfold divisions of Buddhism since the Buddha’s time. Dr. Chatsuman Kabilsingh rebelled against the Thai sangha’s prohibition against women being ordained as bhikkhuni and opted to be ordained in Sri Lanka as Bhikkhuni Dhammananda. Bhikkhuni practice 311 precepts, and although they are marginalized by the Thai Sangha, they are respected by their many followers. They teach the dhamma and give dhamma trainings both locally and internationally. They also follow the Buddhist disciplines strictly. With the discipline and positive attitude of bhikkhuni, they are able to support the dhamma practice of Buddhists and help the Sangha to maintain Buddhism. It is the time for Buddhism in Thailand to rid itself of unwarranted sex discrimination and provide a clear path for women to take their place alongside men as monks.Publication Open Access Farmers and fertilizers: A socio-ecological exploration of the alternative agriculture movement in Northeastern Thailand(2011-12) Kaufman, Alex; Suriyapong Watanasak; Mahidol University. Faculty of Environment and Natural Resource StudiesDespite the urgency of reducing the environmental impacts of food production, the public and private sector continues to promote intensive agriculture methods. Studies show that input substitution strategies have led small-scale farmers into a cycle of debt and degraded soil fertility. In Thailand, non-governmental organizations have assisted farmers through organic extension programs. This research examined the socio-ecological benefits of organic production to rice farmers through a mixed methods approach. Coding and categorizing of semi-structured interviews with 50 Northeastern Thai organic farmers’ sheds light on shared values, perceptions, and actions towards nature. Through grounded theory I discovered the salience of fertilizing practices as a medium of associations between farmers and nature. A subsequent phase of structured interviews with 75 members of organic farmer groups investigated the ways that informants improved soil fertility. Organic farmers perceived bountiful rice and good health as externalities of nurturing the soil. By engaging in organic fertilizer practices respondents came to see themselves as part of an extended community of life. Data analysis reveals that participation in fertilizer groups contributes to improved health, wellbeing, and the long-term sustainability of organic farms.Item Open Access Santi Asoke Buddhism and the Occupation of Bangkok International Airport.(2010) Marja-Leena Heikkilä-Horn; Mahidol University. Mahidol University International College. Social Sciences DivisionThailand experienced dramatic political turmoil from February 2006 to November 2008 culminating in the occupation of the Bangkok International Airport. The demonstrations were organized by People’s Assembly for Democracy (PAD). One of the leaders of the PAD was Major-General Chamlong Srimuang, who is an active member of the Buddhist Santi Asoke group. The group is controversial as it is not under the state Buddhist authorities and it has implicitly criticised the Thai state Buddhist monks for corruption. Hundreds of monks, nuns and lay people of Santi Asoke Buddhist group participated in the demonstrations. They were known as the “Dharma Army” and there was widespread criticism both in the Thai and international media against Santi Asoke monks taking part in political activities, as monks allegedly are not supposed to get involved in politics. This paper aims to argue that monks have always been involved in politics, not only in Sri Lanka, Burma, Vietnam and Tibet, but also in Thailand.To ban the monks from voicing their opinion in secular affairs serves the political and economic interests of the ruling elites, who fear the influence the monks have on the ordinary people. The paper presents a short analysis of the Santi Asoke Buddhist group and argues that the group cannot be seen as a monolithic entity, but as an amalgamation of at least three subgroups, which will be called spiritual, agricultural and political. Representatives of all the three subgroups participated in the demonstrations albeit with differing intensity.Publication Open Access Ethnicity and the Dara-ang (Palaung) in Thailand(2009) Sujaritlak Deepadung; สุจริตลักษณ์ ดีผดุง; Mahidol University. Research Institute for Languages and Cultures of Asia; Mahidol University. Institute of Language and Cultures for Rural Development” or “Red Dara-ang” and speak the Dara-ang language of the Palaungic branch of the northern Mon-Khmer sub-groups, Austroasiatic language family. This paper provides brief information about Palaung language classification, the migration into ThailandPublication Open Access Buddhist Temple: the well-being space for the aged in Thailand(2012-01) Kwanchit Sasiwongsaroj; Saowapa Pornsiripongse; Yongyuth Burasith; Patcharin Ketjamnong; Nutarat Koosakulrat; Mahidol University. Research Institute for Languages and Cultures of AsiaThe world is experiencing an increase in the number of elderly people. This global trend is more advanced in western countries. However, many Asian countries are experiencing the same phenomenon, and within the next few decades, Asia will be the “oldest” region in the world. Adverse effects from a rapidly aging population on society and economy are evident; therefore, policy options are being created to deal with these problems. Nevertheless alternative solutions are still needed. As Asia is the region with the highest proportion of Buddhists in the world and Buddhist principles are embedded within belief systems of followers, the idea of using religious space to support the aging population might be worthy of consideration. This academic interest raises two questions: (1) beyond the use of temple space for preserving and spreading Buddhist teachings, do monastic institutions manage temple space for the benefit of elderly ?, and (2) how do such ancillary activities contribute to the well-being of the aged? This paper uses evidence from Thailand, a country with a large number of Buddhist temples (37,075), to explore these issues. The synthesis reveals that beyond religious activities, numerous secular activities are conducted at temples. These activities conform to the Buddhist worldview on aging and seem to actively promote the well-being of the aged in three dimensions; namely, physical and psychological health, lifelong learning, and social well-being. This article seeks to refocus attention away from governmental management of the elderly towards local management, in the belief that this would be particularly helpful in parts of Asia where institutional welfare is somewhat unreliable. As the temple is a component of the community and plays an important role in the cultural life of Buddhists, it is argued that using temple space can serve as an alternative approach to the development of appropriate policies aimed at enhancing the well-being of the aged in the Buddhist world.Item Open Access รายงานประจำปี 2562 คณะศิลปศาสตร์ มหาวิทยาลัยมหิดล(2563) มหาวิทยาลัยมหิดล. คณะศิลปศาสตร์