Journal of Buddhist Anthropology

THE PRINCIPLE OF IDDHIPĀDA 4 TO PROMOTE THE CREATIVE WISDOM-BASED LIVELIHOOD OF THE ELDERLY

2024-01-10T15:10:39+07:00

Background and Objectives: In Thailand, Thai society is currently entering an aging society, which results in the increasing burden of caring for the elderly. Searching for hidden potential in the elderly is a guideline or process that makes the community to realize the importance and value of the elderly people. They are considered to be the wisdom of the community. The purposes include bringing those potentials out to find career paths and increasing economic value for the benefit of the elderly and the community at the same time. It also helps the elderly to have sufficient income for their lives without the need to depend on their descendants, as well as being a necessary force in driving the country's development to solve poverty. If there is an assembly to develop careers for increasing income, it can develop the quality of life of the elderly to have the ability to rely on themselves. Therefore, the researchers aim to study the objectives of such problems. This research aims to study the promotion of the creative wisdom-based livelihood of the elderly and apply the principle of Iddhipāda 4 to promote the creative wisdom-based livelihood of the elderly.

Methodology: The study employed a qualitative research method by collecting data from related documents and in-depth interviews. Key informants included two scholar monks, two representatives from the Community Development Office in Phimai District of Nakhon Ratchasima Province, two representatives from the Agriculture Office of Nakhon Ratchasima Province, two representatives from the Industrial Office of Nakhon Ratchasima Province, four elderly from Krachon Subdistrict Community in Phimai District of Nakhon Ratchasima Province, and four caregivers of the elderly from the families of the elderly in Nakhon Ratchasima Province. This research analyzed documents, related research, and the data from in-depth interviews.

Main Results: The results of this work could be outlined as follows; Firstly, the promotion of the creative wisdom-based livelihood of the elderly consisted of the participation of community members in promoting the livelihood of the elderly with local resources by developing their basketry skills to create jobs, income, make beneficial use of their free time, and to promote their physical and mental health. These results could have been used as a guideline for promoting the livelihood of the elderly, increasing their income, creating jobs or activities within occupational groups. It was the method that made the elderly feel engaged in the activities. Secondly, the principle of Iddhipāda 4 promoted the creative wisdom-based livelihood of the elderly. It was the application of Buddhist principles that could have anchored the spirit of the elderly to achieve success in promoting their livelihood.

Involvement to Buddhadhamma: The principle of Iddhipāda 4 in promoting the creative wisdom-based livelihood of the elderly involved the characteristics of Applied Buddhism. It consisted of Chanda (Aspiration), Viriya (Effort), Citta (Thoughtfulness), and Vīṁamsā (Reasoning). If this Buddhist principle was applied to the lives of the elderly, it could have created happiness for them.

Conclusions: Due to the constantly increased number of older adults in Thai society, promoting their livelihood in the present day was considered as important as promoting their ability to rely on themselves and adapt to their deterioration with age. The assistance and support from network partners on the livelihood of the elderly could have resulted in reducing the burden of care from the government sector.

GUIDELINES FOR RESOLVING THE SAṄGHA ADMINISTRATION BY ECCLESIASTICAL ADMINISTRATIVE OFFICERS IN SAṄGHA ADMINISTRATIVE REGIONS 17-18 (THE DHAMMAYUTIKA SECT)

2024-01-23T18:03:10+07:00

Background and Objective: There is a diversity of ethnicities and religions in Saṅgha administrative regions 17 and 18 of the Dhammayutika Sect. The areas mentioned earlier have diversity in ethnicity, religion, and culture. Therefore, the Saṅgha administration in the mentioned areas has limits and differences from any general area. The administration in these areas requires ability, sacrifice, and administering skills from ecclesiastical administrative officers. This research aims to study the problems and guidelines for resolving the Saṅgha administration by ecclesiastical administrative officers in Saṅgha administrative regions 17-18 (The Dhammayutika Sect).

Methodology: In this mixed-method research, the population consisted of 194 ecclesiastical administrative officers in Saṅgha administrative regions 17-18 (The Dhammayutika Sect) and 5 key informants. The research tools comprised a questionnaire, a semi-structured interview form, and content analysis.

Main Results: The study of guidelines for resolving the Saṅgha administration by ecclesiastical administrative officers in Saṅgha administrative regions 17-18 (The Dhammayutika Sect) was divided into six aspects. The six aspects consisted of governance, Buddhist education, Buddhist propagation, public education, public assistance, and public welfare. The problems existed in all six aspects. For example, the problem in the governance aspect comprised the lack of cooperation among Buddhist monks, which caused communication and coordination of the Saṅgha Order to be deferred and held from the utmost efficiency. In the public education aspect, the ecclesiastical administrative officers and temples lacked preparation due to personnel shortages and a lack of knowledge in the matter of public education and the management of public education. The guidelines for resolving the Saṅgha administration suggested that the Saṅgha Order in Saṅgha administrative regions 17-18 should have regulated a clear and suitable policy for yearly development by conducting studies or providing guidelines. The Saṅgha Order was necessitated to announce rules and regulations of Buddhist temples. The guidelines also suggested, in terms of the Buddhist education aspect, that the Saṅgha Order required supervision for the education of Buddhist monks and novices by aiding with fundraising. Additionally, the Saṅgha Order should have created an associate network in the operations or brought government agencies, private sectors, civil society, and citizens together to participate in the Saṅgha administration to benefit the efficiency of Saṅgha administration.

Involvement to Buddhadhamma: The study of guidelines for resolving the Saṅgha administration by ecclesiastical administrative officers is the study within the characteristics of Applied Buddhism, which leads to using Buddhist principles as Buddhist innovations for the Saṅgha administration. The Buddhist principles in this innovation consisted of, firstly, the Bhikkhu-aparihāniyadhamma (Conditions of welfare) is the Buddhist principle for an administrative officer or executive to support the prosperity in the order. Next, the Sikkhāttaya (The Threefold Training) is fundamental in the educational aspect, which exists as the basis in the training of good behaviors to human. Finally, the Sārāṇīyadhamma (States of conciliation) is the influence for creating unity between the Saṅgha Order and lay people in order to drive forward the Saṅgha administration by ecclesiastical administrative officers in Saṅgha administrative regions 17-18 (The Dhammayutika Sect) with efficiency and effectiveness.

Conclusions: The problems and guidelines for resolving the Saṅgha administration by ecclesiastical administrative officers in Saṅgha administrative regions 17-18 (The Dhammayutika Sect) indicated that these problems and guidelines existed within the six aspects, which consisted of governance, Buddhist education, Buddhist propagation, public education, public assistance, and public welfare. These problems required urgent resolution to benefit the Saṅgha administration in Saṅgha administrative regions 17-18 (The Dhammayutika Sect).

FACTORS OF LIFE SATISFACTION AND PSYCHOLOGICAL WELL-BEING AMONG ELDERLY PEOPLE LIVING IN PAK PHAYUN DISTRICT, PHATTHALUNG PROVINCE

2024-05-12T14:43:07+07:00

Background and Objectives: Thailand along with many developed and developing nations faces a rapidly aging population. According to World Health Organization, over 11 million Thais, representing 17.57% of the population, are classified as elderly. This demographic shift necessitates a deeper understanding of factors influencing well-being in this growing segment. The Activity Theory provides a foundational framework for this research. The theory posits that continued engagement in activities, particularly during later life, contributes to positive psychological well-being and life satisfaction in elderly people. Culture influences decision making; therefore, cultural and religious belief in term of the collectivism helping others as doing good (Eudaimonia) and staying as a group may increase life satisfaction and psychological well-being than seeking pleasure activities (Hedonia) e.g., listening music, go shopping. There are two objectives on this research: Firstly, studying behavioral factors and psychological well-being influencing on life satisfaction of elderly people residing in Pak Phayun District, Phatthalung Province; and secondly, utilizing a behavioral and psychological well-being model to predict life satisfaction of elderly people residing in Pak Phayun District, Phatthalung Province.

Methodology: Employing a quantitative approach, the study analyzed data from 299 Thai elderly. Descriptive statistics were used to summarize participant characteristics. Inferential statistics, including t-tests and ANOVA, were utilized to examine potential differences in means between groups based on activity engagement levels. Multiple regression analysis was conducted to explore the predictive power of activity engagement (Both Eudaimonia and Hedonia) on life satisfaction and various domains of psychological well-being.

Main Results: The findings revealed a significant positively association between both Eudaimonia and Hedonia with life satisfaction and most psychological well-being domains. However, the link with autonomy and personal growth was lowly associated for participants primarily engaging in Hedonia. Interestingly, Eudaimonia emerged as a strong predictor of life satisfaction and psychological well-being, particularly for purpose in life and positive relationships.

Involvement to Buddhadhamma: The connection between Eudaimonia and psychological well-being domains aligns with Buddhist teachings on overcoming suffering through meaningful action and positive relationships. The Noble Eightfold Path, a core Buddhist concept, emphasizes right livelihood (Engaging in meaningful work or activity) and right relationships (Cultivating positive connections with others). The focus on Eudaimonia and social connection identified in this research resonates with these Buddhist principles, suggesting potential cultural and religious influences on the impact of activities on psychological well-being. Future investigations could explore the potential moderating role of cultural and religious beliefs in the relationship between activity engagement and psychological well-being.

Conclusions: Thailand's aging population had shifted a focus on how to keep elderly people happy and healthy due to the aging population's increasing. This study examined how activities influenced the psychological well-being and satisfaction in life of 299 elderly people. The research found that both activities focused on personal enjoyment (Hedonia) and activities focused on helping others and community (Eudaimonia) were positively linked to psychological well-being particularly purpose in life and social connection. However, engaging in activities for personal growth and independence seemed less important for those who primarily participated in pleasure-seeking activities. This focus on social connection and activities that contributed to a sense of purpose was particularly interesting when considering Thailand's Buddhist culture. Buddhist teachings emphasized overcoming suffering through meaningful action and fostering positive relationships. The study suggested that cultural and religious beliefs might have played a role in how activities impacted psychological well-being in Thai elderly people. Future research could have explored this connection in more detail, potentially leading to social programs and community service designed to promote meaningful activities for this population. This study was limited by its cross-sectional design, precluding causal inferences. It might have not definitively stated whether activity engagement led to higher well-being or vice versa.

DEVELOPMENT OF JUDICIAL PROCESS TO DEFINE PARAMETER FOR CRIME-FREE PERIOD TO LOWER NUMBER OF REPEAT OFFENDERS: A CASE STUDY OF INTERNATIONAL LAW AND DISCIPLINES

2024-05-12T14:57:09+07:00

Background and Objective: Prison inmates are overflowing with the fact that society does not provide opportunities for former prisoners. These are factors that cause Thailand to spiral into endless problems. This group of people must make more effort than others to ask for a small opportunity to regain space to continue living because they have made a mistake and committed a crime. Moreover, it becomes a seal that prevents them from accessing "opportunities." Prisoners know that returning to the outside world is not easy. When they do not have a job and are not accepted by society, they fall back into the old cycle. The reason why released prisoners re-offend is because they are unable to find a job. Therefore, they must commit crimes without any choice to survive in society. When released from prison, a person has a criminal record. Stigmatized by society, no one dares to hire someone to work, and when society does not provide opportunities, they have to earn money through illegal means and become a repeat offender. The purpose of this research article is to compare the determination of crime-free periods in Thailand and abroad, including the guidelines of the Vinaya Act regarding a monk who has committed an offense according to the Vinaya. The Buddha prescribes punishments for monks only in cases specified in the Vinaya to find solutions and make recommendations to the government regarding the importance of bringing peace to society.

Methodology: This qualitative research analyzed information from both national and international legal documents, and information from the study of the Vinaya Act. The researcher used documentary research method, including research from the Vinaya Act, Tripitaka, and legal texts related to the development of the judicial process to define parameter for crime-free period to lower number of repeat offenders.

Main Results: They revealed that 1) A parameter for a crime-free period should have been defined after a person was released from punishment if he or she did not commit a repeat offense. 2) When a person was cleansed for a specified period, it affected judgment; that was, the person who was cleansed caused the erased sentence. As a consequence, the offender whose guilt was cleared would have become someone who had never been convicted before.

Involvement to Buddhadhamma: Development of judicial process defined parameters for crime-free period. It was related to the nature of applied Buddhism. It was the application of guidelines from the Vinaya Act regarding a monk who had committed an offense according to the Vinaya and applying Buddhist teachings to the law for defining a crime-free period to lower the number of repeat offenders for sustainable society.

Conclusions: Thailand had a severe problem of releasing people from prison and re-offending. Even though releasing people from prison was ready to improve themselves, if society did not give them the opportunity and stigmatized them, as they say, humans would naturally have a bias towards releasing people from prison. Knowing the history, no one would have dared to take the job. Therefore, it was one factor that forced many people who were released from prison to repeat crimes according to the "badge" given to them by society. Even though society should have given these people a chance to escape punishment, the equation would have been completed. Although imprisonment was an essential mechanism of the criminal justice process, the impact of imprisonment also became the stigma of the inmates. The best thing society could have offered was an "opportunity" to be part of society again without "stigma." Work opportunities were essential to help formerly incarcerated people start a new life after being released.

HEALTH CARE ACCORDING TO THE BUDDHIST WAY OF MONKS IN PHRA PHROM DISTRICT, NAKHON SI THAMMARAT PROVINCE

2024-05-12T14:53:47+07:00

Background and Objectives: Buddhism is deeply ingrained in Thai society, influencing the populace's way of life and spiritual beliefs and serving as a cornerstone of cultural heritage. Temples serve as the heart of community life, encompassing roles in religion, education, and cultural preservation. Monks, as custodians of Dhamma, lead by example, demonstrating a life of sufficiency and mindfulness. Amidst rapid societal and economic transformations, the well-being of monks has been adversely affected, noticing a rise in health-related issues among this community. The health check-up results of monks in Phra Phrom District, Nakhon Si Thammarat, for the year 2023, indicate the most common diseases among monks, including Hyperlipidemia (High blood lipid levels), diabetes (High blood sugar levels), and kidney disease. This research article aims to study the health care practices according to the Buddhist way of monks in Phra Phrom District, Nakhon Si Thammarat Province, and to explore recommendations for health care practices according to the Buddhist way for monks in Phra Phrom District, Nakhon Si Thammarat Province.

Methodology: This study employed a mixed-methods approach. Qualitative research involved unstructured interviews with 27 key informants, while quantitative research used questionnaires among 126 monks in Phra Phrom District, Nakhon Si Thammarat Province. The researchers conducted an introductory conversation to the participants, then collected the questionnaires to check for accuracy to ensure the completeness of the data. The questionnaire featured closed-ended questions with multiple-choice answers. Qualitative analysis utilized descriptive techniques, and quantitative analysis employed statistical measures such as percentages, means, and standard deviations.

Main Results: The life of monks necessitated a harmonious equilibrium between physical, mental, social, and spiritual health. For physical health, monks should have been selective with their diet, focusing on nutrient-rich foods that aligned with the Vinaya discipline. Physical activity, integrated into their daily routines, should have been promoted to complement their dietary habits and be suitable for their contemplative lifestyle. Mental well-being, integral to Buddhist practice, was fostered through the consistent study of Dhamma and the practice of meditation, nurturing serenity and mental resilience. In terms of social health, temples should have exemplified cleanliness and safety, with health education being a shared endeavor between the monks and the local community. This collaborative approach entailed monks not only gaining health knowledge but also participating actively in communal health initiatives, thus merging monks and layperson experiences. Moreover, the development of wisdom, or Paññā, was crucial for cognitive and spiritual health, equipping monks with the ability to handle life's challenges with insight and empathy. Local public health agencies played a critical role in providing comprehensive health services tailored to the monks' unique needs within their cultural setting. It was vital for healthcare workers to understand the lifestyle and ethical principles of monks in order to ensure respectful and effective continuity of care. In serving the monks' community, these healthcare professionals were part of a model that fostered holistic well-being, which had the potential to influence and inspire the wider community.

Involvement to Buddhadhamma: Adhering to Buddhist teachings emphasizes balance of body, mind, and wisdom, using these principles to foster a clear mind through meditation, proper diet for physical nourishment, and wisdom development to control defilements. This healthy lifestyle reflects religious values and promotes communal well-being. This research links doctrinal principles with sustainable living, aiming to develop a robust, healthy monks society.

Conclusions: In Buddhism, good health encompassed a strong body, peaceful mind, and sharp wisdom. Balancing diet, meditation for fully inner peace, and cultivating wisdom to comprehend suffering cessation was crucial for monks' health, making them exemplars for the community and the world.

THE POLICIES TO PROMOTE BUDDHIST TOURISM OF WAT THAT NOI, CHANG KLANG DISTRICT, NAKHON SI THAMMARAT PROVINCE

2024-05-12T14:49:54+07:00

Background and Objectives: Tourism is considered important to the economy and is the main source of income for Thailand. Therefore, the government plans and adjusts tourism policies, including the national strategy regarding travel continuously. By promoting the distribution of tourism travel and tourism growth, and fostering links between provincial and regional groups, the government aims for building the ability to effectively support tourists who visit Thailand. Additionally, Buddhist tourism provides a source of art collection, technology, and knowledge across various branches. It encompasses valuable works of art such as ancient sites, antiques, murals, and various other cultural artifacts, which are considered to be priceless cultural heritages and contribute to the unique identity of the Thai nation. Consequently, there is a policy to encourage all sectors of society, both public and private, to be aware of its importance and participate in organizing religious tourism projects. The objectives of the research are to study the policies to promote Buddhist tourism of Wat That Noi and to study the suggestions for the policies to promote Buddhist tourism of Wat That Noi in the Chang Klang District of Nakhon Si Thammarat Province.

Methodology: This study employed mixed methodology with a scope of content covering Buddhist tourism promotion policies, which included physical policy, human resources policy, public relations policy, and tourism network policy. It also included a summary of interviews with key informants in terms of suggestions for the policies to promote Buddhist tourism, which comprised the aspects of physical policy, human resources policy, public relations policy, and tourism network policy. The sample comprised 383 individuals who visited Wat That Noi in terms of Buddhist tourism from July to December of 2023. Key informants comprised a total of 20 individuals, which included a group of tourism academics, a group of ecclesiastical administrative officers, a group of local administrative officers, a group of tourists, and a group of tour guides. Data collection involved in-depth interviews and questionnaires, with a reliability coefficient of 0.778. Data analysis utilized basic statistics, including percentages, means, and standard deviations.

Main Results: The study found the respective findings. First, Buddhist tourism knowledge manifested in the form of faith and belief, providing psychological value for tourists who visited and worshiped. Second, physical policy aimed to ensure temple conservation and maintenance, develop infrastructures, develop transportation, develop information dissemination, reduce environmental impact, and encourage respectful behaviors at religious sites. Third, the human resources policy underlined training and language skill development for personnel to facilitate effective communication. Fourth, public relations policy aimed to initiate respectful engagement with Buddhist culture, traditions, and beliefs through online resources. Fifth, the tourism network policy aimed to build partnerships with travel agents and tour operators that specialized in spiritual or religious tourism, which built the cooperation with various agencies that served tourists with good quality services that connected provinces and regions through land and air transportations and could have connected each context in each area.

Involvement to Buddhadhamma: This article of Buddhist innovation included Buddhist principles for promoting Buddhist tourism, which consisted of Saddhā (Faith) and Pasāda (Confidence). Faith, often coupled with belief, embodied the concept of Saddhā-Pasāda, which implied being confident by faith or being both confident and faithful.

Conclusions: The application of knowledge of the policies for promoting Buddhist tourism was the integration between tourists' physical and spiritual experiences at Buddhist tourist attractions, which fostered visitors' faith and confidence in the religion and the places of worship.

THE RULE OF LAW AND IMPRISONMENT IN THAILAND

2024-01-24T15:42:46+07:00

Background and Objectives: Thai prisons have been overcrowded with prisoners, and repeat offenders have been found. The development and correction of their behavior is, therefore, not comprehensive. Before offenders are released from prison, they may still not be corrected to a suitable level for release back into society. The objectives of this research article consist of, firstly, studying the background, principles, theories, and Buddhist principles that relate to the rule of law and imprisonment that are based on Buddhist Principles; secondly, analyzing and comparing the rule of law and imprisonment in Thailand with England and Wales, Federal Republic of Germany, and Japan; and thirdly, presenting the research results and improving the imprisonment's laws in Thailand.

Methodology: This qualitative research study investigated documents and gathered information from the problems and methods of imposing imprisonment in accordance with the rule of law and Buddhist principles according to Buddhism as well as made comparisons with related laws and literature.

Main Results: The results of the research showed that, first, the returning of good people back to society included, firstly, the concept required having Sati (Mindfulness), Sampajañña (Clear comprehension), and Paññā (Wisdom) from various Buddhist principles to create a new mindset for the person who had just been released from prison; secondly, the rule of law implied holding the law above all else, indicating that a person must have been punished only for reasons provided by law with the principle of equality before the law; and thirdly, the goal of enforcing a new prison sentence was that the offender could have lived a new life in the future without guilt for sustainable social protection. Second, proposals for guidelines to promote learning of important Buddhist principles in order to change a new cognitive process for offenders according to the Buddhist way indicated that, firstly, there was a further development of a prison with a basis of thought for building a base for learning the Buddhist way of life; and secondly, developing opportunities and learning Buddhist principles for a sustainable new life for offenders were under the process of creating Sati (Mindfulness) and learning Dhamma. The new knowledge for recognizing right and wrong consisted of self-confidence, self-esteem, self-respect, and empowerment. Improving the law enforcing prison sentences had a positive effect on society. It reduced the number of offenders, including fostering respect for the laws of the country.

Involvement to Buddhadhamma: Correcting and rehabilitating offenders to have "Sati (Mindfulness) and Sampajañña (Clear comprehension)" is the application in terms of Buddhism and the Development of Wisdom and Morality with Buddism to develop their conscience and make them able to observe instability in the human "Citta" (mind), which includes changes, right minds and wrong minds, according to human nature. In addition, learning "Buddhist principles" lead offenders to a "right mind," reasonableness, and Dhamma for protecting oneself and others, including Sīla (Morality), Samādhi (Concentration), Hiri (Conscience), Ottappa (Moral dread), and Paññā (Wisdom). A Proper and reasonable thought system develops a right mind, awareness of the truth, calmness, peacefulness, and respect for the country's laws.

Conclusions: A model for the rule of law and effective imprisonment must have been based on Buddhist principles. Learning, according to the way of Buddhism for rehabilitating offenders, was managed under Buddhist principles and the rule of law. Rehabilitation of criminal offenders with the principle of criminal law must have integrated the principles for creating mindfulness and learning the Buddhist principles. The new body of knowledge about conscience required confidence, self-esteem, self-respect, and encouragement to truly return to being a good citizen of society.