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Item Metadata only The rule-based machine translation system from Pali to Thai(Mahidol University. Mahidol University Library and Knowledge Center, 2001) Natthawan Phonson; Supachai Tangwongsan; Sukanya PhongsuphapItem Metadata only The machine translation of Pali into English(Mahidol University. Mahidol University Library and Knowledge Center, 2003) Bang-Orn Kornwirat; Supachai TangwongsanItem Metadata only DEVELOPMENT OF PĀḶI BASED ON EPIGRAPHICAL EVIDENCE FROM THE BAGAN ERA(2025-01-02) Lwin P.M.; Lwin P.M.; Mahidol UniversityPāḷi is regarded as the sacred language of Theravāda Buddhism and holds great significance for Theravādins, serving as the principal language for preserving and transmitting the teachings of the Buddha. The Bagan kingdom (11th to 13Pāḷi language on the intellectual, religious, and social life of Bagan society. The study draws upon a wide range of both primary and secondary sources, including donative inscriptions, Burmese chronicles, epigraphic evidencePublication Metadata only Etymologies of What Can(not) be Said_ Candrakīrti on Conventions and Elaborations(2019-09-15) Mattia Salvini; Mahidol Universityand style reflect an attitude towards language that, while being largely shared by the entire Sanskrit tradition, is also attuned to uniquely Buddhist concerns. I shall here reconstruct and discuss some Sanskrit and Pāli etymologies, offering a possible...© 2019, Springer Nature B.V. Madhyamaka philosophers, like most Buddhist authors writing in Sanskrit and Pāli, often express their philosophical positions through the etymological expansion and interpretation of specific key terms. Their formatItem Metadata only ARUNDHATI ROY IN THAI: COMPROMISING THE LINGUISTIC HYBRIDITY IN TRANSLATION(2023-01-01) Phanthaphoommee N.; Phanthaphoommee N.; Mahidol University. Using Klinger’s (2015) concepts of symbolic and iconic hybridity to explain the motivation behind the use of non-standard language in Roy’s postcolonial novels and their Thai translations, this article argues that the Thai versions fell short... of retaining a reasonable degree of linguistic hybridity because the translator chose a compromising method of making Roy’s novels more understandable to Thai readers. By compromising, the translator used a specific method of transliterating Pali-SanskritItem Metadata only การวิเคราะห์ทำนองสวดพระอภิธรรมในพิธีศพหลวง(มหาวิทยาลัยมหิดล. หอสมุดและคลังความรู้มหาวิทยาลัยมหิดล, 2548) เดชา ศรีคงเมือง; อุดม อรุณรัตน์articulation accorded by syllabification, expansion, extension, decoration, and prolongation by embellishments. Articulation found in the "Ka" was sound change, interpolation of auxiliary texts, and assimilation between words. The monotonic nature of the Pali... language causes a melodic style as illustrated by the gravity tonic style. Art of articulation of texts influences a unique sound and embellished production. Certain parts of the chanting melody share a musical similarity to Thai classical singingItem Metadata only การศึกษาเปรียบเทียบบทแปลกวีนิพนธ์ รุไบยาต สำนวนของพระเจ้าบรมวงศ์เธอ กรมพระนราธิปประพันธ์พงศ์และสำนวนของ สุริยฉัตร ชัยมงคล(มหาวิทยาลัยมหิดล. หอสมุดและคลังความรู้มหาวิทยาลัยมหิดล, 2549) วรวิทย์ กิจเจริญไพบูลย์; สุขุมาวดี ขำหิรัญbut Suriyachat Chaimongkol used adaptation as well. For personal pronouns, they both used literal translation and adaptation but Suriyachat Chaimongkol occasionally omitted personal pronouns. With regard to the comparison of language styles, both translators used... a combination of Pali and Sanskrit. In addition, adding sounds, omitting sounds, adapting sounds, Smas- Sonti, sound overlapped words, and reversing sound orders were seven styles that both translators used. Yet, putting at least two wordsPublication 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.