Journal of Buddhist Anthropology

DEPICTIONS OF MONKS' SPIRITUAL JOURNEYS IN CONTEMPORARY THAI CINEMA 2005-2021

Anas Ahmadi — 2025-09-29

Background and Objectives: Monks play an integral and important role in Thai society because monks in Thailand serve as spiritual teachers, guardians of tradition (Buddhism), and provide services to the community. The phenomenon of monks' integral and important roles in Thailand is not only evident in the socio-cultural realities of society but also in contemporary media narratives, namely Thai cinema. Monks in Thai film narratives appear in various narratives that are inseparable from socio-cultural phenomena in society. Therefore, this study aimed to critically examine how Thai films constructed the spiritual and social identities of monks, revealing the underlying tensions between traditional monastic roles and contemporary societal expectations.

Methodology: This study employed a qualitative method, utilizing six Thai films that represented Buddhist monks: The Holy Man (2005), Pee Mak (2013), Arbat (2015), The Forest (2016), Pee Nak (2019), and The Medium (2021). The research data took the form of visual, narrative, and script elements, all of which were relevant to the monk theme. At this stage, the researcher watched the film, read the script in-depth, and interpreted the visual symbols contained in the Thai film. The data analysis technique employed was the stages of identification, classification, reduction, exposition, and validation.

Main Results: The results of this study showed that the representation of monks in Thai films reflects three main dimensions. First, monks and exorcism rituals are presented as part of a complex spiritual role, where monks not only perform exorcisms through religious ceremonies but also face inner conflicts, social tensions, and serve as a bridge between the real and supernatural worlds.
Films such as Pee Mak (2013), Pee Nak (2019), and The Medium (2021) demonstrate that exorcism rituals do not always succeed literally, but instead become symbols of human struggles against fear and inner imbalance. Second, monks and self-enlightenment are depicted as a lengthy process involving failure, moral transgressions, and profound reflection. The images of monks in The Forest (2016), Arbat (2015), and The Holy Man (2005) do not achieve holiness immediately, but rather through inner repentance, personal introspection, and taking social responsibility. Enlightenment in this context is humane and contemplative, not always achieved through formal rituals, but rather through awareness and the transformation of the heart. Third, monks and the spread of Buddhism are presented in the form of loving preaching. The monks in The Holy Man (2005) and The Forest (2016) convey Buddhist teachings not only through sermons but also through real-life actions, such as helping the community, the oppressed, and giving hope to those who are marginalized.

Involvement to Buddhadhamma: This research explored the application of Buddhism in contemporary contexts (Thai Films), integrating modern scholarship with traditional Buddhist knowledge to develop wisdom and morality through Buddhism. Through contemporary films, global audiences can better understand and recognize Buddhist wisdom and morality from an aesthetic perspective.

Conclusions: The study concludes that Thai films represent the spiritual-anthropological journey of monks, with three main findings: 1) Monks as exorcists; 2) Monks with self-enlightenment; and 3) Monks and the spread of Buddhism. All three represent the spiritual-anthropological journey of monks in Thai films, with various obstacles that monks must face and overcome. The representation of monks in Thai films is inseparable from the projection of monks in the real world. The world of film and the world of reality are two entities.

MAKING A LINE CHATBOT FOR RELIGIOUS TALK AND CONNECT: A CASE STUDY OF TONCHUEAK TEMPLE IN THAILAND'S DIGITAL TIME

Paweena Chaiwanarom — 2025-09-30

Background and Objectives: Tonchueak Temple, situated in Nonthaburi Province, Thailand, has actively embraced digital transformation. Despite utilizing various digital platforms, the temple faced a critical challenge: Effectively engaging its digitally-native lay followers. These conventional methods lacked the real-time, personalized, and interactive capabilities essential for fostering continuous connection and efficient information dissemination, thus creating a significant gap in devotee engagement. To bridge this crucial gap, this study aimed to design and develop a LINE chatbot to enhance communication and engagement between Buddhist devotees and the Tonchueak Temple in Nonthaburi Province, Thailand, while assessing user satisfaction with the implemented system. This innovative tool was specifically envisioned to not only strengthen the temple's communication but also to foster deeper engagement among Buddhist lay followers, intrinsically supporting the temple's faith-based community-building efforts and promoting more effective and meaningful interaction. Additionally, the research sought to assess user satisfaction with the implemented chatbot system.

Methodology: This study adopted a mixed-methods research design. The qualitative phase involved in-depth interviews with five purposively selected key informants, comprising two temple personnel from Tonchueak Temple, one software developer, and two lay users with prior experience using the LINE chatbot. The quantitative phase employed a structured satisfaction questionnaire administered to a sample of 215 individuals, selected through convenience sampling, who had previously interacted with the chatbot. Descriptive statistical techniques, including frequency distribution, mean, and standard deviation, were used to analyze the quantitative data and assess overall user satisfaction with the system.

Main Results: The output of this study was the development of the Tonchueak Temple LINE chatbot, featuring a user interface that included a rich menu comprising six primary visual options.
Users could interact with the system either by selecting commands via the rich menu or by entering text in a conversational format within the LINE application. The chatbot was designed to process user inputs and provide responses in a variety of formats. Based on the evaluation results from a sample group, the overall user satisfaction with the developed chatbot was rated at a high level, with a mean score of 4.32 and a standard deviation of 0.71. The highest-rated item indicated that users strongly agreed the chatbot effectively reflected Tonchueak Temple's adaptation to the digital era.

Involvement to Buddhadhamma: This article explored Applied Buddhism and its role in Buddhism and globalization, specifically in the aspect of Buddhism and digital technology. This highlighted how digital platforms could enhance religious communication and engagement in a globalized world. The LINE chatbot developed for Tonchueak temple in this study played a significant role as a supportive tool for facilitating access to religious activities and fostering participation in the spiritual life of Buddhist devotees. It primarily functioned to disseminate information about the temple's major religious events and also provided links to the temple's official communication channels on other platforms, thereby enabling continuous and convenient access for the public. This structural support aligned with Buddhist principles by promoting the right understanding (Sammā-diṭṭhi) and encouraging the practical application of Dhamma in daily life. Moreover, the ethical and contextually appropriate use of technology exemplified skillful means (Upāya-kosalla) in integrating religion into the digital age.

Conclusions: This study developed a LINE chatbot to enhance communication and engagement between Buddhist devotees and Tonchueak Temple, using LINE Messaging API and Dialogflow.
User trials revealed a high level of satisfaction, especially with the system's ease of use, friendliness, and the temple's proactive adaptation to digital transformation. Crucially, beyond merely facilitating information exchange, this chatbot proved to be a viable tool for fostering spiritual growth by providing accessible religious knowledge and supporting the formation of a cohesive digital Buddhist community. While acknowledging existing limitations in natural language comprehension and human-like interaction, which highlight the need for advanced natural language processing capabilities, the implemented chatbot represents a promising prototype for religious institutions aiming to deepen faith-based connections and cultivate digital groups in the evolving digital landscape.

PARTICIPATORY MANAGEMENT OF CULTURAL CAPITAL TO PROMOTE CULTURAL TOURISM OF KALASIN PROVINCE: A BUDDHIST PERSPECTIVE

Chakkarin Sangsopha — 2025-09-30

Background and Objectives: Kalasin Province, located in northeastern Thailand, is rich in both tangible and intangible cultural heritage, including ancient archaeological sites, revered Buddhist temples, traditional Phu Thai and Pong Lang folk art, and longstanding community rituals. However, in recent years, the province has faced increasing challenges in preserving and managing this cultural wealth. Rapid urbanization, youth migration to urban centers, and the commodification of cultural practices for tourism have led to the dilution of traditional values and the erosion of authentic community participation in heritage activities. Additionally, local stakeholders have expressed concerns about the limited involvement of communities in tourism planning and the growing disconnect between tourism development and Buddhist ethical principles. This research explores the strategic integration of participatory cultural capital management in Kalasin Province with a particular emphasis on Buddhist perspectives. The core objectives were: To develop a sustainable model of cultural tourism rooted in Buddhist values and ethical responsibility, and to empower local communities to actively engage in decision-making processes that preserve and celebrate cultural expressions such as ceremonies, crafts, and indigenous knowledge. The study responds to the urgent need to balance economic modernization with cultural preservation by proposing an inclusive, community-led model of cultural tourism. It further addresses the threats of globalization by positioning Buddhist ethical principles and spiritual values as guiding frameworks for a more resilient and culturally grounded tourism strategy.

Methodology: This qualitative study followed a Participatory Action Research (PAR) design and utilized participatory observation (n = 100), semi-structured interviews (n = 19), and a focus group discussion (n = 7) involving local leaders, artisans, monks, tourism operators, and residents as key informants. Data were analyzed using thematic analysis, guided by principles of cultural capital theory and Buddhist ethical frameworks. The study focused on identifying participatory mechanisms that enable community engagement in managing cultural resources and evaluating such involvement's socio-cultural impacts.

Main Results: Findings indicate that participatory management fosters a sense of ownership, enhances cultural pride, and contributes to the preservation of both tangible assets (e.g., Heritage Sites) and intangible practices (e.g., Rituals, Storytelling, Festivals). Local stakeholders actively engaged in shaping tourism initiatives, co-designing experiences that reflect authentic community values while appealing to visitors seeking meaningful cultural interactions. The research also found that such approaches build stronger social cohesion, facilitate intergenerational knowledge transfer, and promote adaptive strategies in response to globalization and modern influences. Educational programs and community forums were identified as critical tools for reinforcing cultural literacy and ensuring broad participation.

Involvement to Buddhadhamma: This study applied core Buddhist principles to guide the development of a participatory cultural tourism model in Kalasin Province. Grounded in Karuṇā (Compassion), Paṭiccasamuppāda (Interconnectedness), and Sotthi (Communal Well-Being),
these principles were integrated to promote ethical tourism practices rooted in cultural respect and social equity. Buddhism served not only as a cultural reference but also as a practical framework for fostering inclusion, dignity, and shared benefit among stakeholders. Within this model, cultural tourism becomes an expression of Dhamma in action, supporting spiritual growth, mindful engagement, and community harmony alongside economic sustainability.

Conclusions: This research concludes that participatory cultural capital management, when deeply rooted in Buddhist ethical perspectives, can transform tourism into a sustainable and spiritually enriching practice. By empowering local communities to co-create tourism experiences and manage cultural resources, the proposed model strengthens social resilience, preserves cultural heritage,
and enhances mutual understanding between tourists and local residents. The findings advocate for inclusive tourism strategies that are not only economically viable but also ethically aligned and culturally respectful, ensuring that Kalasin's unique identity is preserved and celebrated.
This Buddhist-informed participatory model offers a transferable framework for culturally rich regions aiming to balance traditional heritage with innovative tourism strategies rooted in ethical and spiritual principles.

EFFICIENCY OF ECCLESIASTICAL ADMINISTRATION IN THE PROPAGATION OF BUDDHISM BY THE SANGHA IN SUKHOTHAI PROVINCE

Phrakrubaidika Surachai Dechomang — 2025-09-30

Background and Objectives: The mission of disseminating Buddhism was a principal endeavor essential for upholding the religion's longevity amid the ever-changing society of that time.
The effectiveness of such initiatives depended on the systematic administration by the Sangha's executive monks, who served as leaders in monastic governance. The objective of this research was to study the efficiency of Sangha administration in propagating Buddhism by monastic administrators in Sukhothai Province. It primarily aimed to examine the efficiency level and challenges in the administration of Buddhist propagation activities. It also sought to identify the factors that influenced the efficiency of monastic administration in this area and to propose guidelines for enhancing such administrative efficiency among monastic leaders in Sukhothai Province.

Methodology: This study employed a mixed-methods research design that combined both quantitative and qualitative approaches. The population of interest consisted of 331 monks, from whom quantitative data were collected using questionnaires. The collected data were analyzed using statistical methods, including descriptive statistics such as means and standard deviations,
as well as multiple linear regression analysis for inferential purposes. In addition, qualitative data were obtained through in-depth interviews with 32 key informants, who were selected using purposive sampling.

Main Results: The research findings revealed that: 1) The overall level of effectiveness and challenges in the administration of Buddhist propagation by ecclesiastical leaders was rated at the highest level ( = 4.85); 2) Three variables were found to significantly influence the effectiveness of administration in Buddhist propagation activities (y), with statistical significance at the .01 level. These variables, ranked in order of their impact, were: Dana (Generosity), Samanattata (Equality or Impartiality), and Piyavaca (Kind Speech); and 3) Three key strategies were identified for enhancing the effectiveness of the administration of Buddhist propagation: Public accessibility, public participation, and the development of public knowledge.

Involvement to Buddhadhamma: This finding was consistent with the framework of the Applied Buddhism Group, which emphasizes integrating Buddhist teachings with contemporary knowledge and employing research on religious principles from new perspectives. In particular, the emphasis on applying the Four Principles of Sangahavatthu (Bases of Social Solidarity) to enhance Sangha administration is well-founded. These principles, taught by the Buddha, are essential for fostering harmony, cooperation, and effective leadership within the monastic community and beyond. Ecclesiastical leaders can implement each principle to maximize administrative effectiveness as follows: 1) Dana (Generosity) - Material and Spiritual Sharing: In addition to material support, Sangha leaders should provide Dhamma guidance, education, and mentorship to junior monastics and lay devotees. Resource Management: Equitable distribution of resources (Food, Robes, Shelter, and Educational Materials) ensures no member is neglected. Selflessness in Service: Leaders should prioritize the welfare of the Sangha over personal interests, embodying the spirit of Dānaparamī (Perfection of Giving); and 2) Piyavācā (Kind Speech) - Encouraging and Harmonious Communication: Leaders should employ gentle, respectful, and uplifting words to resolve conflicts and inspire unity. Constructive Feedback: Instead of harsh criticism, wise and compassionate counsel helps monastics correct mistakes without resentment. Dhamma-Based Motivation: Regularly sharing inspiring teachings reinforces communal purpose and moral discipline (Vinaya).

Conclusions: The administration of Buddhist propagation activities in Sukhothai should consistently apply the PDCA (Plan-Do-Check-Act) cycle, emphasizing public accessibility and participation, as well as the development of moral and ethical knowledge among the people. This aligns with the "Baworn" model, which highlights the integrated roles of temples, communities, and schools in promoting a virtuous and moral society.

FROM INNER ORDER TO URBAN ORDER: A BUDDHIST ANTHROPOLOGICAL PERSPECTIVE ON ETHICAL CITIES

Karuna Raksawin — 2025-09-30

Background and Objectives: Urban development across the Global South, particularly in Thailand, was increasingly shaped by economic optimization and administrative efficiency. However, these paradigms often overlook the ethical, cultural, and spiritual dimensions of space. This paper aimed to propose a Buddhist ethical framework for urban design, drawing on the training principles of Sīla, Samādhi, and Paññā as an alternative model of civic development. The central objective was to reframe city-making as a moral process that emphasized the cultivation of inner ethical consciousness as foundational to spatial justice and civic sustainability.

Methodology: The study adopted a qualitative, interpretive-reflective case study approach.
It drew on Buddhist hermeneutics and spatial ethics to analyze urban conditions in Chiang Mai through the lens of the Threefold Training. Data sources included textual analysis of the Handbook for Mankind, planning documents, and observational evidence from urban sites in Chiang Mai. To ensure trustworthiness, triangulation was applied by cross-checking textual interpretation,
field observation, and literature. Urban phenomena such as traffic congestion, PM2.5 pollution, gentrification, and sacred space encroachment were interpreted as ethical dilemmas rather than technical issues. The methodology emphasized thick description and reflexive interpretation rather than empirical generalization.

Main Results: Findings revealed that Chiang Mai's urban transformation embodied multiple ethical tensions. The city's increasing congestion and air pollution violated the principle of Sīla by contributing to collective harm. Gentrification in Nimmanhaemin reflected craving, undermining social equity and mindfulness. In the old city area, sacred zones faced profanation due to tourism, diluting reverence and relational ethics. In response, spatial interventions, such as quiet lanes, breathable transit nodes with air-quality displays, heritage-sensitive zoning, and inter-being markets, were proposed to operationalize the Threefold Training. These interventions aimed to reduce harm (Sīla), stabilize attention and rhythm (Samādhi), and cultivate insight into interdependence and impermanence (Paññā). Such proposals demonstrated how Buddhist ethics could guide practical design choices in zoning, mobility, and community spaces.

Involvement to Buddhadhamma: This study contributed to the field of Applied Buddhism, with a focus on Buddhism and sustainable development and Buddhist innovations. Our research was deeply grounded in the principles of Traditional Buddhism, specifically the Threefold Training (Tisikkhā) as taught by Buddhadāsa Bhikkhu in Handbook for Mankind. By drawing from the Buddhadhamma, the article provided a comprehensive moral ecology for evaluating urban spaces and reframing spatial decisions as ethical acts. We argued that urban design, often treated as a technical field, could be a form of Buddhist innovation. The research further connected with Buddhist anthropology by asserting that urban space was never value-neutral but a karmic field that either supported or obstructed inner liberation (Buddhism and the Development of Wisdom and Morality). This perspective demonstrated how applying Buddhist teachings could lead to the development of wisdom and morality for individuals and society. The Handbook for Mankind became a foundational text for a new method development that used urban design to cultivate ethical awareness and foster social and moral awakening.

Conclusions: This study contributed to ethical urbanism by proposing a Buddhist-informed design framework that bridged personal transformation and spatial justice. It argued that sustainable urban order had to be rooted in "Inner Order" a cultivated ethical awareness among planners, residents, and institutions. The findings highlighted potential contributions to urban policy, community engagement, and cross-cultural discussions of urban ethics. While the results were context-specific to Chiang Mai, the framework held broader implications for how spiritual traditions could inform urban ethics.
Future research should explore comparative religious perspectives and integrate plural ontologies into the ethical urban design discourse. Ultimately, the city became not only a material infrastructure but a moral landscape, where every design act carried karmic weight and ethical potential.

DECEPTIVE SPIRIT MEDIUMS IN THAILAND'S FAITH ECONOMY: MOTIVES, METHODS, AND ETHICAL RESTORATION

Pongsakorn Limna — 2025-09-30

Background and Objectives: In Thailand, spirit mediumship represents a complex interplay of cultural tradition, local religiosity, and the contemporary faith economy. Rooted in community practices rather than canonical Theravāda Buddhism, which prohibits monks from engaging in such activities, mediumship occupies a culturally significant yet doctrinally peripheral space.
While many mediums serve meaningful roles within their communities, others exploit their spiritual authority for personal gain, engaging in deceptive practices that harm individuals and erode social trust. This study aimed to investigate the motives, methods, and impacts of deceptive spirit mediums in Thailand's faith economy, and to explore how Buddhadhamma could support ethical accountability and reform. By situating deceptive practices within both cultural and doctrinal contexts, the research sought to provide insights that contribute to peacebuilding, ethical reform, and community resilience.

Methodology: A qualitative design was employed to capture the complexity of lived experiences. Semi-structured, in-depth interviews were conducted with 15 purposively selected informants from Krabi, Thailand, including victims, former followers, and reformed mediums. Data were analyzed through qualitative content analysis with thematic coding, chosen for its suitability in identifying recurring patterns, psychological drivers, and ethical dimensions within narratives.
This interpretive approach provided an in-depth understanding of deception and its broader social consequences.

Main Results: Results revealed that financial profit, social status, and power were the primary motivations for deception. Mediums used staged paranormal phenomena, fabricated messages, and ritual performances to exploit emotional vulnerabilities and consolidate authority. The consequences unfolded on three levels: 1) Economic harm, as victims faced financial exploitation; 2) Emotional harm, including trauma, disillusionment, and betrayal; and 3) Social Harm, marked by the erosion of trust and weakening of community cohesion. This hierarchy underscores the urgent and far-reaching nature of the problem.

Involvement to Buddhadhamma: This study reflected the principles of applied Buddhism within the context of globalization, integrating Buddhist ethics with contemporary concerns and demonstrating how Buddhadhamma could support ethical accountability and reform. The Brahmajāla Sutta explicitly prohibits bhikkhus from engaging in wrong livelihoods such as fortune-telling, divination, charms, spirit mediumship, and exorcism, highlighting the incompatibility of these practices with Buddhist discipline. While spirit mediumship lies outside canonical Buddhism, the ethical teachings of Buddhadhamma particularly Sīla (Ethical Conduct), Sati (Mindfulness), Karuṇā (Compassion), and karmic accountability, emerge as culturally resonant resources for reform. The study identifies both the strengths (Cultural Relevance, Moral Grounding, Community Accountability Through the Sangha) and limitations (Selective or Superficial Application of Buddhist Ethics) of relying on religious principles for reform. Integrating Buddhist ethics could enhance spiritual integrity and mitigate manipulative practices in local contexts.

Conclusions: The findings demonstrated that spiritual deception poses significant risks not only to individuals but also to community trust, cultural integrity, and policy credibility. This research illuminated the psychological, cultural, and structural factors that sustain such practices, highlighting the urgent need for ethical reform. A multi-pronged approach is recommended, combining regulatory oversight, public education, and the establishment of clear ethical standards for spiritual practitioners. Importantly, integrating culturally embedded ethical frameworks, particularly those rooted in Buddhadhamma, can facilitate moral transformation, strengthen community resilience, and promote sustainable, trustworthy spiritual practices. Such integration can foster moral transformation, advance peacebuilding efforts, strengthen community resilience, and promote sustainable spiritual practices. Failure to act risks entrenching exploitation and eroding the social fabric, whereas proactive reform offers the potential for transformative change guided by Buddhist ethics.

A STUDY OF TA KHAMUK (TA SAMUK) HANDWOVEN TEXTILES USED IN BUDDHIST PRACTICES OF PEOPLE IN RAYONG PROVINCE

Kritchouw Nanthasudsawaeng — 2025-09-30

Background and Objectives: Historically, fabric has been one of the four essential necessities, serving not only domestic purposes but also as a cultural medium reflecting belief systems and local wisdom. In Rayong Province, Khmer-Thai communities had preserved traditional weaving through the Ta Samuk cloth, a distinctive textile featuring grid-like patterns that symbolized perseverance, order, and the Middle Way in Buddhism. More than just clothing, it had been used in rituals as an offering and symbol of merit-making, expressing devotion, ancestral respect, and cultural identity. The weaving process itself had been seen as a meditative act that nurtured mindfulness and moral discipline, sustaining both spiritual and cultural heritage across generations. The objectives of this study were to study the motto of woven fabrics in Buddhist scriptures and to study the pattern of pearl weaving cloth (Ta Samuk) used in Buddhism by the people of Rayong Province.

Methodology: A qualitative approach was adopted, combining documentary analysis with ethnographic fieldwork. Data collection included in-depth interviews with fifteen key informants: Five local master weavers, five Buddhist monks and novices, and five ritual leaders (Maccanaiyok). These interviews were conducted in Ban Phe Subdistrict, Mueang Rayong District, a community where Ta Samuk weaving is still actively practiced. Additional data were drawn from traditional textile pattern analysis, primary Buddhist texts (e.g., the Tripitaka), and relevant secondary literature, including scholarly articles and ethnographic records.

Main Results: The findings revealed that textiles mentioned in Buddhist scriptures and traditionally used in Khmer-Thai communities fell into five main functional categories: Garments for the Buddha, symbolic items representing the Dharma, robes for the Sangha, sacred offerings, and ritual-related fabrics. In Rayong, Ta Samuk weaving followed this classification. A unique textile known as the "Pearl-Eyed Fabric" featured geometric grid patterns symbolizing order, harmony, and the Middle Way. Weaving itself was interpreted as a meditative act that fostered mindfulness and spiritual focus. Specific fabric colors carried symbolic meaning: White represented purity, gold denoted wisdom and enlightenment, red symbolized compassion, and black reminded of impermanence. This color codes closely align with moral values emphasized in Buddhist teachings.

Involvement to Buddhadhamma: The study highlighted that textile offerings extended beyond material generosity. They embodied core Buddhist principles such as Dāna (Giving), gratitude to ancestors, and Puññānumodana (Transfer of Merit). The weaving process served as a spiritual discipline promoting moral cultivation and communal cohesion. These practices were deeply integrated into the Khmer-Thai cultural-religious framework and have been adapted to modern contexts by combining traditional Buddhist knowledge with contemporary academic perspectives, supporting both ethical development and intellectual growth.

Conclusions: To protect and revitalize this endangered cultural practice, the study proposed four key strategies: 1) Documenting and exhibiting traditional woven fabrics in museums and cultural centers; 2) Integrating Ta Samuk weaving into school curricula, especially in Khmer-Thai communities; 3) Creating multimedia materials to raise public awareness of the spiritual and cultural significance of the textiles; and 4) Promoting Buddhist teachings that emphasize the symbolic and ethical dimensions of weaving and ritual offerings. These initiatives were deemed essential for ensuring the continuity of traditional textile arts, reinforcing Buddhist identity, and preserving the intangible cultural heritage that connects generations through faith, craftsmanship, and shared values.

LOCAL ARTISANS OF NAKHON: PHRA LAK AND THE ARTISAN LINEAGE IN NAKHON SI THAMMARAT, THAILAND

Sutira Chairuksa Ngernthaworn — 2025-09-30

Background and Objectives: Nakhon Si Thammarat has a rich tradition of crafting Buddha images, particularly the silver repousse Phra Lak, which plays a central role in rituals and the Chak Phra procession. However, due to a shortage of artisans, the craft is in decline and faces the risk of disappearing if not preserved. The objectives of this study are to gather, organize, and examine knowledge concerning Phra Lak (Dragged Buddha Images) in Southern Thailand, with a focus on the artisan traditions of Nakhon Si Thammarat. The study also aims to apply this knowledge to the processes production and the creation of works within local artisan lineage, ensuring its transmission to future generations and promoting wider recognition of the tradition.

Methodology: This study was conducted using qualitative research combined with practical exercises. The study involved practical implementation through the actual creation of Phra Lak images and the training of new artisans. Data collection techniques included general and in-depth interviews, focus group discussions, field observations, and both primary and secondary document analysis. These methods produced practical applications and reflective outcomes.

Main Results: The findings reveal that: 1) The Phra Lak images created by artisans of the Nakhon Si Thammarat are predominantly made of silver in the "Alms-Holding" posture. These images are crafted through a distinctive process involving carved wood covered with embossed silver sheets, decorated with gold and alloyed copper (Naak), and designed to be disassembled like traditional puppets. This meticulous and complex technique requires high expertise in both woodworking and metalwork. Today, such images can still be found in temples like Wat Chantharam, Wat Phra Mahathat Woramahawihan, and the Phutthasihing Hall, though very few original artisans remain; 2) The creative application of Phra Lak knowledge resulted in three innovative art products, a table, a tray, and a wall installation, which demonstrated how traditional techniques could contribute to creative economic development and provide income-generating opportunities for artisans; 3) A training program successfully transferred knowledge to seven new artisans, contributing to the continuity of this unique cultural heritage; and 4) Public dissemination was achieved through research exhibitions, displays of Phra Lak artworks, revival events of traditional Phra Lak ceremonies, and media publications.

Involvement to Buddhadhamma: This research falls under the category of applied Buddhism, promoting understanding of Buddhism, particularly through the transmission of the traditional Phra Lak creation techniques from the Nakhon Si Thammarat artisan lineage to younger generations. Promoting the Buddhist principles of compassion, understanding, and interdependence exemplifies cultural revitalization while nurturing harmony among religions and the development of Buddhist innovations that offer socio-economic solutions and generate communal value.

Conclusions: Buddhist art can sustain cultural identity, foster community pride, and create practical income opportunities through local wisdom, and foster interdependence, serving as a model for cultural revival and interfaith harmony. The Phra Lak craftsmanship of Nakhon Si Thammarat, which has long been admired for its intricate silver and gold artistry, now survives through the work of only a few remaining artisans. This research underscores the urgency of preserving the tradition. Strong support from both government and local communities, in funding, education, and policy, is essential for improving artisans' livelihoods, nurturing future generations, and ensuring the lasting continuity of this cultural heritage.

THE ROLE OF THE NATIONAL OFFICE OF BUDDHISM IN PROMOTING MONASTIC ADAPTATION AMID GLOBAL SOCIAL TRANSFORMATIONS

Chattawat Shatnataphat — 2025-09-30

Background and Objectives: In the context of accelerating globalization, digital disruption, and socio-political transformation, Thailand faces an increasing demand for governance models that are both ethically grounded and culturally responsive. As a predominantly Buddhist country, Thailand possesses a longstanding tradition of intertwining spiritual leadership with communal and civic functions. Thai Buddhist monks (Phra Song), once regarded primarily as spiritual guides, were now repositioning themselves as active agents in public affairs. This study aimed to investigate the evolving roles of Thai Buddhist monks in public administration, examined how Buddhist moral principles were integrated into policy and service delivery, and identified institutional opportunities and challenges in fostering monk-state collaboration toward ethical and community-centered governance.

Methodology: A qualitative research design was employed, utilizing in-depth semi-structured interviews and document analysis over a one-year period (2023-2024). Thirty key informants were purposively selected from three stakeholder groups: Senior monks involved in community development, government officials overseeing religious and social affairs, and lay scholars or local leaders familiar with both Buddhism and policy processes. Interviews were conducted in-person
and virtually, recorded with consent, and analyzed using thematic coding. Documentary sources included state policies, Buddhist canonical texts, and relevant academic literature. Triangulation was used to validate findings across different data types and perspectives.

Main Results: The study revealed a significant shift in the role of Thai monks from primarily ceremonial and spiritual duties to active involvement in diverse public functions such as health promotion, environmental sustainability, youth development, and social welfare. This change was particularly evident in rural areas with limited state capacity, and monks served as informal administrators and moral leaders. Although formal state systems remain largely secular, there was a growing appreciation of the potential for Buddhist principles to enhance governance outcomes. Core values such as Karuṇā (Compassion), Saṅgahavatthu (Social Harmony), and the Majjhima Paṭipadā (Middle Path) were being applied both formally and informally in public service initiatives, especially where state and temple collaboration exists. However, significant barriers remain, including fragmented communication channels, a lack of formal institutional linkages between the Sangha and state agencies, and a general underutilization of monks' civic potential.

Involvement to Buddhadhamma: The research showed that the integration of Buddhadhamma into public administration goes beyond symbolic references. Buddhist ethical frameworks offer concrete guidance for promoting participatory governance, conflict resolution, and equitable service provision. The study highlights how monks' involvement was not simply a religious duty but a form of moral public service, rooted in the Dhamma's emphasis on compassion, mindfulness, interdependence, and ethical leadership. These teachings serve as soft infrastructure to cultivate trust, legitimacy, and moral accountability in local governance. Moreover, monks trained in both spiritual and administrative competencies were found to be more effective collaborators with governmental and civil society actors, suggesting a new generation of hybrid civic leaders.

Conclusions: This study contributed original empirical and conceptual insights to the emerging field of religion-informed governance. It showed that Buddhist monks can function as co-governors
in ethical, community-responsive, and culturally legitimate ways. Policy recommendations include establishing formal coordination mechanisms between the Sangha and state, developing integrated training programs that bridge Buddhist ethics and administrative skills, and institutionalizing participatory governance models that recognize monks as partners in public service. In a time of rapid societal change, such integrative approaches offer Thailand a culturally grounded pathway toward sustainable and ethical public administration.

THE POLICY AND PROMOTION ON PAGODA PILGRIMAGE TO ENHANCE BUDDHIST TOURISM OF PHRA BOROMMATHAT CHEDI, NAKHON SI THAMMARAT

Banyat Praekpan — 2025-09-30

Background and Objectives: Phra Borommathat Chedi, Nakhon Si Thammarat, is a prominent religious tourism destination and a key center for cultural and educational enrichment,
both nationally and within the ASEAN region. Moreover, it serves as a center for Buddhist tourism and an important, well-established religious learning site, capable of meeting the demands of Buddhist tourism and impressing both domestic and international visitors. The site also preserves cultural heritage and safeguards the environmental integrity of the local community,
which actively engages in the sustainable management of Buddhist tourism. This participatory approach strengthens the site's capacity to respond to the evolving needs of tourists amidst changing environmental and societal conditions. In this context, the researcher has focused on examining policy frameworks for promoting pilgrimage tourism, with the aim of reinforcing Buddhist tourism at Phra Borommathat Chedi in Nakhon Si Thammarat Province. The overarching goal is to contribute to the preservation of the site's rich historical and cultural legacy.
The specific objectives of the study are: To analyze policies relevant to promoting pilgrimage tourism as a means of supporting Buddhist tourism; To enhance pilgrimage activities that contribute to Buddhist tourism development at Phra Borommathat Chedi; and To establish a collaborative pilgrimage tourism network that strengthens Buddhist tourism in Nakhon Si Thammarat Province.

Methodology: This study employed a qualitative research approach, combining document analysis with in-depth interviews of 25 key informants. A knowledge package was developed and implemented with a target group of 30 participants, and the outcomes were assessed through informal observation, Data were further collected via a focused group discussion with involving 10 experts.

Main Results: 1) A policy promoting pilgrimage tourism focuses on the development of religious sites through cross-sectoral collaboration, aiming to integrate community, economic, and cultural development. 2) Pilgrimage promotion at Phra Borommathat Chedi, Nakhon Si Thammarat, seeks to position the site as a leading religious destination in ASEAN and 3) Establishing a pilgrimage tourism network in Nakhon Si Thammarat is a strategic initiative that adopted participatory approaches to ensure sustainable economic, social, and cultural growth, while enhancing the province's image as a premier religious tourism hub.

Involvement to Buddhadhamma: This research is grounded in the concept of applied Buddhism, wherein the policy to promote pilgrimage tourism at Phra Borommathat Chedi is rooted in the core teachings of Buddhism, particularly the virtues of Khanti (Patience), Samādhi (Mental concentration), and Paññā (Wisdom). These values are the moral foundation for personal development,
social advancement, and effective policy implementation. This approach serves as a vital mechanism for meeting the expectations of modern tourists while preserving cultural values.
It also underscores the importance of active community participation in managing tourism spaces and activities, ensuring inclusivity and long-term sustainability.

Conclusions: Promoting pilgrimage through policy dimensions enhances the potential of religious tourism and serves as a means to preserve culture, improve the quality of life of local communities, and establish a new image of the province as a national and international Buddhist tourism destination. This image reflects the balanced integration of religion, culture, and economy. Achieving this vision requires systematic and continuous collaboration among government agencies, the private sector, and civil society to ensure sustainability and generate the greatest benefits for society.

INNOVATION IN THE DEVELOPMENT OF A DIGITAL ERA EDUCATION ASSESSMENT PLATFORM BASED ON BUDDHIST PRINCIPLES AT MAHACHULALONGKORNRAJAVIDYALAYA UNIVERSITY

Apichat Rodniyom — 2025-09-30

Background and Objectives: In the digital era, Information and Communication Technology (ICT) plays a crucial role in all aspects of educational management, particularly in higher education. Universities must adapt to support modern and effective teaching, learning, and assessment systems. Mahachulalongkornrajavidyalaya University recognizes the importance of integrating Information and Communication Technology ICT with Buddhist principles to preserve the institution's identity and values while sustainably enhancing educational quality. This study aims to investigate the current state of the university's digital assessment platform, develop a Buddhist principles-based assessment platform, pilot the developed platform, and evaluate its effectiveness and user satisfaction. To make the evaluation of education inside the university flexible and modern, and to promote ethics simultaneously.

Methodology: This research employed a Research and Development (R&D) approach, comprising four main phases: 1) Investigating and analyzing the current digital assessment system through interviews and content analysis; 2) Designing and developing a prototype platform using the Four Noble Truths (Ariyasacca 4) of Buddhism as the conceptual framework; 3) Piloting the platform with 215 stakeholders including administrators, faculty members, experts, staff, and students;
and 4) Evaluating the platform's performance and user satisfaction using interviews, efficiency assessments, and both quantitative and qualitative surveys.

Main Results: The developed platform consists of six core modules: Content management, instructor management, learner management, course processing, course structure, and learning activities.
This platform effectively integrates a Learning Management System (LMS) for students and a Content Management System (CMS) for instructors. Evaluation results demonstrated a very high overall system efficiency ( = 4.55, S.D. = 0.50), particularly in functionality ( = 4.58, S.D. = 0.49)
and ease of use ( = 4.55, S.D. = 0.50). User satisfaction was also very high ( = 4.51, S.D. = 0.63), especially regarding the platform's flexibility in course structuring and its alignment with learning activities.

Involvement to Buddhadhamma: A key feature of this study is the application of the Four Noble Truths (Ariyasacca 4): Suffering (Dukkha), Origin of Suffering (Samudaya), Cessation of Suffering (Nirodha), and Path to the Cessation of Suffering (Magga) as the guiding framework throughout platform development. Starting from identifying problems in the existing assessment system (Dukkha), analyzing causes (Samudaya), setting goals for development addressing both technological and ethical aspects (Nirodha), and defining the development path to promote a balance between wisdom and morality (Magga), the platform successfully integrates digital technology with Buddhist ethical principles.
This synthesis not only meets technical requirements but also effectively fosters learner's moral and intellectual growth, aligning well with the context of a Buddhist university in the 21st century.

Conclusions: This research successfully developed a digital assessment platform that harmonizes advanced technology with Buddhist teachings. The platform demonstrates high effectiveness and user satisfaction. It is suitable for modern Buddhist universities, helping improve the quality of teaching and assessment that is flexible, modern, and ethical. Furthermore, this study provides a valuable reference for other educational institutions seeking to incorporate technology and spiritual values within their assessment systems.

VEGETARIANISM IN BUDDHIST ETHICS, HEALTH, AND ENVIRONMENTAL SUSTAINABILITY: A COMPARATIVE STUDY OF THERAVADA AND MAHAYANA PERSPECTIVES

Samaporn Ruangsanka — 2025-09-30

Background: Vegetarianism occupies a central position in both historical and contemporary debates on ethical living, particularly within religious traditions that emphasize compassion and non-violence. In Buddhism, vegetarianism is closely linked to the principle of Ahimsa (Non-harming), a moral injunction and central element of spiritual cultivation. Despite its recognition in Buddhist ethics, understanding how these teachings are interpreted and practiced in modern contexts remains limited. Scholarship often treats Buddhist vegetarianism as homogeneous, whereas its application varies across regions, schools, and communities. Questions persist regarding how Buddhists negotiate traditional ethical imperatives alongside contemporary concerns for health, ecological sustainability, and social responsibility. To address this, the study aimed to explore how Ahimsa shaped vegetarian practices in Theravada and Mahayana contexts and their health and ecological implications.
A qualitative approach was adopted, combining textual analysis of canonical scriptures and modern literature, enabling exploration of how ethical principles were expressed and aligned with scientific and environmental discourses.

Involvement to Buddhadhamma: Findings revealed that Buddhist vegetarianism could not be understood as a monolithic practice but must be situated within doctrinal, cultural, and historical contexts. In Mahayana traditions of China, Taiwan, Korea, and Vietnam, vegetarianism was strongly emphasized and texts such as the Lankavatara and the Mahaparinirvana Sutras explicitly discouraged meat consumption as incompatible with bodhisattva compassion. Accordingly, many monastic communities and lay practitioners adopted strict vegetarian diets, viewing abstention from meat as an expression of Karuna and the vow to save sentient beings. By contrast, Theravada Buddhism, predominant in South and Southeast Asia, allowed monks to consume meat that was not killed specifically for them, emphasizing intentionality over consumption. Many Theravada practitioners, both monastic and lay, voluntarily adopted vegetarian diets, promoting plant-based foods during religious observances as an expression of merit-making, compassion, and ethical responsibility. Beyond doctrinal interpretation, Buddhist vegetarianism engaged with modern science and sustainability discourse: Plant-based diets reduced risks of cardiovascular disease, diabetes, certain cancers, and gallstones, while supporting bone health, glycemic control, and mental well-being. Ecologically, vegetarianism reduces greenhouse gas emissions, land and water use, and eases pressure on global food systems. These findings resonated with Buddhist ethical imperatives and illustrated the application of Buddhist principles to contemporary challenges, especially in promoting sustainable development across economic, social, and environmental dimensions, highlighting Dhamma's relevance beyond monastic contexts. The data highlighted that vegetarianism in Buddhism functioned not merely as a religious ideal but as a multidimensional practice integrating ethical, spiritual, health, ecological, and sustainability considerations, demonstrating how Buddhadhamma guided contemporary lifestyle choices and decisions in accordance with the principle of Ahimsa.

Conclusions: The study concluded that Buddhist vegetarianism represented a dynamic interplay between doctrinal teachings, cultural contexts, and ethical debates. While Mahayana often mandated abstention from meat and Theravada emphasized intention, both shared a concern with compassion and non-harming shaping practice in diverse contexts. Buddhist principles were embodied in monastic and lay practices, linking ethical ideals to contemporary health and sustainability concerns.
Thus, Ahimsa retained relevance, guiding dietary practices that reflected compassion, promoted health, and supported ecological balance, and addressed social responsibility, thereby clarifying how ancient ethical commitments intersected with modern scientific insights and shaped ethical consumption and sustainable living.