DOCSLIB.ORG

Style and Ascetics: Attractiveness, Power and the Thai Sangha

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Style and Ascetics: Attractiveness, Power and the Thai Sangha Style and Ascetics: Attractiveness, Power and the Thai Sangha Natayada na Songkhla School of Oriental and African Studies Ph.D. Thesis ProQuest Number: 11015841 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is d ep en d en t upon the quality of the copy submitted. In the unlikely even t that the author did not send a com p lete manuscript and there are missing pages, these will be noted. Also, if material had to be rem oved, a note will indicate the deletion. uest ProQuest 11015841 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 4 8 1 0 6 - 1346 Abstract The majority of research for this thesis took place during the Thai general election of 1988 when the new religious movements Santi Asoke and Wat Dhammakaya were subject to investigation for political activity despite, respectively, defiance or denial. The relationship between the Thai Sangha and lay devotees is examined in order to discover how it is that Thai monks, whom many researchers find powerless, can be accused of political activity. In the past, monks have been used to legitimate lay political leaders and have taken active roles in local leadership. This thesis aims to determine whether monks in Thailand have power and, if they do, how such power becomes politically threatening to the status quo. As is suggested by the rise of new movements, the Thai Sangha is not an institution of uniform standard and activity; monks often appear different from each other in subtle yet distinctive ways and these differences can be noted by the lay public. Differences in appearance often reflect variations in monks’ pastoral involvement in the lay community. In short, there are different styles of Thai monk, each with a lay following which is attracted to his particular style. There are four factors which effect the relationship between the Thai Sangha and the lay public: monks, devotees, temples and day-to-day religious life. Each of these factors - among the mainstream Sangha, Santi Asoke and Wat Dhammakaya - are examined, compared and contrasted in order to determine the nature of monastic power in Thailand and how that power works in society to allow the Sangha to act as legitimators and local leaders and, on occasion, to be perceived as a threat. Particular attention is given to the devotees and the style of monk they find attractive. It is this attraction that is the basis of monastic power. 1 Notes on Transliteration and Language: Thai words in this thesis have been transliterated by the same method as Allison (1973). The Roman alphabet is used without diacritics, allowing for the reader unfamiliar with Thai to closely approximate the pronunciation of words without having to refer to a guide. The only deviations from English are as follows: ‘th’ is pronounced ‘t’ as in tin ‘Ph’ is pronounced ‘p’ as in pin ‘kh’ is pronounced ‘k’ as in kin ‘t’ is pronounced as if ‘dt’ ‘p’ is pronounced as if ‘pb’ ‘k’ is pronounced as if ‘gk’ ‘eu’ is pronounced as the vowel sound in ‘good’ ‘ae’ is pronounced as the vowel sound in ‘bad’ Names, however, do not always follow this method but are spelled according to the preference of the person, when known (e.g. Somkuan). Further discussion of my occasional use of real names and not aliases appears in section 1.1.2. In order to avoid confusion, place names, as in the case of temples, are spelled according to documents from the temple, if available (e.g. Wat Dhammakaya) or, as in the case of geographic locations, according to popular usage (e.g. Bangkok instead of Bahngkawk). The issue of language has been more problematic. My informants, when discussing religious terms, invariably used the Thai pronunciation. I considered writing Buddhist terms according to the Thai rather than the Pali pronunciation because Thai Buddhist terms do not always follow Pali, appearing on occasion more like Sanskrit (e.g. traibidok resembles tripitaka more than tipitaka). Other 2 studies of Theravadin societies cited in this thesis, however, refer to Buddhist terms in Pali (e.g. dutanga, Carrithers 1983b). Therefore, for the sake of coherence, 1 use Pali terms in this thesis even when the Thai was used by my informants (e.g. Vinaya instead of Winai). In such cases the Thai pronunciation follows the initial appearance of the Pali term in italics. When the term is not discussed in Pali, I use only the transliterated Thai (e.g. ubosot, abhai). The exception is when a movement itself used the Pali spelling for its own name or the names of programmes it organised (e.g. Wat Dhammakaya, the Dutanga Retreat). There are often no direct translations for Thai religious terms. Throughout this thesis, English Christian terms are often used to express Thai Buddhist concepts (e.g. church for Sangha and monk for phra). I acknowledge that this is not always satisfactory. However, the English terms are used whenever they express a concept which closely translates from the Thai. If a concept cannot be easily translated, I will use the Thai word (e.g. ubosot). When English religious terms are used for Thai Buddhist concepts for the first time, they will be followed by the transliterated Thai word in italics. At times, references cited use Christian terms when there is no corresponding Thai concept (e.g. gospel, Jackson 1991). I do not alter that use. 3 Ackno wl edgements This thesis could never have been completed without the support of my supervisor Dr. Andrew Turton. Not only was his advice invaluable, his faith, encouragement and understanding have been immeasurable. He was exactly what I needed of him when I needed it. When I sought guidance, he had insight. When I needed time, he gave me space. When I lacked confidence, we talked until I found it. Most importantly, however, he never gave up on me, not even when I had given up on myself. Dr. Turton is an ajahn in the true sense of the word and there is no way I can thank him sufficiently for seeing this through. I wish also to thank Dr. Lola Martinez whose comments, on numerous occasions, pointed out my glaring oversights. She taught me to see what was always there. Dr. Tadeusz Skorupski’s lectures made it possible for me to begin learning about Buddhism and Dr. Rachel Harrison’s advice on transliteration and her hospitality when I felt profound despair helped me over the final hump. Without the gracious metta of H.H. Princess Vimalachatra I would never have had the data for this thesis. She is an elder whom I not only respect but love deeply. We have had great fun together and I am grateful she has shared her wisdom with me. I wish also to thank Khun Sompom Thepsitta, Khun Somkuan Laolapha and their colleagues at Thailand’s National Council on Social Welfare. I am indebted to Khun Sutthaya Vacharabhaya, and my friends at all the mainstream temples and the new movements Santi Asoke and Wat Dhammakaya, especially the ladies of the Wednesday Group. I wish to thank my family, especially my mother, father, step-father, brother, sister, their spouses and my cousin Vana for bearing with me. Thanks to Vichien Chansevikul without whose love, support and guidance I would never 4 have learned to cope in Thailand, Albert Paravi Wongchirachai for his generosity of intellect and his loving friendship, David Bailey for liberating me from folly, Jo Bindman for literally standing over my shoulder when I had writer’s block and forcing me to articulate, Tara King for being Julia to my Rupert, Kelly Cusack whose wings flew me to London, Lyndsay Howard who believes I am capable of more, Ian Leong whose friendship keeps my soul free of illusion, Pakom Bovonsombat for getting there first, Lan Pajasalmi for giving me hope of an afterlife, Sam Wong for taking me shopping when I needed it, Khun Vanni Premfujai for sending me my field notes when I thought I’d lost them and all my other friends who gave me encouragement. Most of all, however, I want to thank Luecha Kajomnetikul whose love for me and faith in me make me brave. 5 Santi Asoke The New Trend of Buddhism in Thai Society Figure 1: the front cover of a public relations pamphlet depicting the residential area at Pathom Asokephutthasathan. Note that the pamphlet is in black and white and crudely designed. 6 DHAMMADAYADA A NEW HOPE FOR THE THAI NATION '.'.ViV/JV '*'"«J *1 «*«* ^viisW i ••> < * f 1; .»,v> .*>♦ *u* »«*.•»■» * ^(Pm . % %«•*»«♦*•'>*• '; cc i ».»•»-» •, i WORLD PEACE CAN BE ACHIEVED BY DHAMMAKAYA...THE INNER PEACE. Figure 2: the front cover of a public relations pamphlet depicting the ubosot at Wat Dhammakaya 7 Contents A bstract ...............................................................................................................................1 Note on Transliteration.....................................................................................................2 Acknowledgements ........................................................................................................... 4 List of Illustrations...........................................................................................................13 List of Maps and Charts..................................................................................................16 I. Introduction/Methodology: The Search for Truth 1. A Personal Path to Discovery : methods and motivations.................................. 19 1.1. initial motivations for exploring this aspect of Thai society 1.2. personal background: the search for Truth 1.3. inklings of the power relationship between monks and laymen within society 1.4. preparations for the field 1.5. return from the field and the delay in writing up 1.6. sect vs. movement: a definition of terms 1.7. good fortune: elections declared the day I left for the field 1.8.
Load more

Recommended publications
  • Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
    Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc.
    [Show full text]
  • Gerontocracy of the Buddhist Monastic Administration in Thailand
    Simulacra | ISSN: 2622-6952 (Print), 2656-8721 (Online) https://journal.trunojoyo.ac.id/simulacra Volume 4, Issue 1, June 2021 Page 43–56 Gerontocracy of the Buddhist monastic administration in Thailand Jesada Buaban1* 1 Indonesian Consortium for Religious Studies, Universitas Gadjah Mada, Indonesia * Corresponding author E-mail address: [email protected] DOI: https://doi.org/10.21107/sml.v4i1.9880 Article Info Abstract Keywords: This paper examines the monastic administration in Thai Buddhism, dhamma studies which is ruled by the senior monks and supported by the government. It aims to answer two questions; (1) why the Sangha’s administration has gerontocracy been designed to serve the bureaucratic system that monks abandon social Sangha Council and political justices, and (2) how the monastic education curriculum are secularism designed to support such a conservative system. Ethnographic methodology Thai Buddhism was conducted and collected data were analyzed through the concept of gerontocracy. It found that (1) Thai Buddhism gains supports from the government much more than other religions. Parallel with the state’s bureaucratic system, the hierarchical conservative council contains the elderly monks. Those committee members choose to respond to the government policy in order to maintain supports rather than to raise social issues; (2) gerontocracy is also facilitated by the idea of Theravada itself. In both theory and practice, the charismatic leader should be the old one, implying the condition of being less sexual feeling, hatred, and ignorance. Based on this criterion, the moral leader is more desirable than the intelligent. The concept of “merits from previous lives” is reinterpreted and reproduced to pave the way for the non-democratic system.
    [Show full text]
  • Ratchaburi Ratchaburi Ratchaburi
    Ratchaburi Ratchaburi Ratchaburi Dragon Jar 4 Ratchaburi CONTENTS HOW TO GET THERE 7 ATTRACTIONS 9 Amphoe Mueang Ratchaburi 9 Amphoe Pak Tho 16 Amphoe Wat Phleng 16 Amphoe Damnoen Saduak 18 Amphoe Bang Phae 21 Amphoe Ban Pong 22 Amphoe Photharam 25 Amphoe Chom Bueng 30 Amphoe Suan Phueng 33 Amphoe Ban Kha 37 EVENTS & FESTIVALS 38 LOCAL PRODUCTS & SOUVENIRS 39 INTERESTING ACTIVITIS 43 Cruising along King Rama V’s Route 43 Driving Route 43 Homestay 43 SUGGEST TOUR PROGRAMMES 44 TRAVEL TIPS 45 FACILITIES IN RATCHABURI 45 Accommodations 45 Restaurants 50 Local Product & Souvenir Shops 54 Golf Courses 55 USEFUL CALLS 56 Floating Market Ratchaburi Ratchaburi is the land of the Mae Klong Basin Samut Songkhram, Nakhon civilization with the foggy Tanao Si Mountains. Pathom It is one province in the west of central Thailand West borders with Myanmar which is full of various geographical features; for example, the low-lying land along the fertile Mae Klong Basin, fields, and Tanao Si Mountains HOW TO GET THERE: which lie in to east stretching to meet the By Car: Thailand-Myanmar border. - Old route: Take Phetchakasem Road or High- From legend and historical evidence, it is way 4, passing Bang Khae-Om Noi–Om Yai– assumed that Ratchaburi used to be one of the Nakhon Chai Si–Nakhon Pathom–Ratchaburi. civilized kingdoms of Suvarnabhumi in the past, - New route: Take Highway 338, from Bangkok– from the reign of the Great King Asoka of India, Phutthamonthon–Nakhon Chai Si and turn into who announced the Lord Buddha’s teachings Phetchakasem Road near Amphoe Nakhon through this land around 325 B.C.
    [Show full text]
  • Vision of the Dhamma Bhikkhu P. A. Payutto
    Vision of the Dhamma A Collection of Buddhist Writings in English Bhikkhu P. A. Payutto Sabbadàna§ dhammadàna§ jinàti The gift of the Dhamma excels all other gifts. Vision of the Dhamma A Collection of Buddhist Writings in English © Bhikkhu P. A. Payutto ISBN: 978-974-09-3420-2 Cover design by Ven. Chaiyos Buddhivaro First published — October 2007 6,000 copies This publication, supported by a number of donors, is reverentially offered as a tribute to the Venerable Bhikkhu P. A. Payutto on the occasion of his appointment as Honorary Fellow of the Royal Institute of Thailand on December 20, 2006. Wat Nyanavesakavan Tambon Bang Krathuek Amphoe Sam Phran Nakhon Pathom 73210 Thailand Tel. 662-482-1552–3, 662-889-4396 Preface The present volume is a collection of my Buddhist writings in English on different occasions over a span of some twenty-five years. Upon learning that although some of the writings were already published, their circulation was confined to a relatively narrow circle of readers, while others were still unpublished, Dr. Somseen Chanawangsa, Fellow of the Royal Institute of Thailand, came up with the idea of gathering them into a single volume for ease of reference. Here is a brief account of their sources: The first paper, “Peace Through Freedom and Happiness,” was the acceptance speech delivered in Paris on the occasion of receiving the UNESCO’s Prize for Peace Education on December 20, 1994. The second paper, “Foundations of Buddhist Social Ethics” was originally entitled “Foundations of Buddhist Social Ethics in Contemporary Thailand” and subsequently published in Thailand under the title “Social Dimension of Buddhism in Contemporary Thailand.” It was a commissioned paper presented on June 19, 1981, at the “Moral Values in Comparative Perspective” conference, which was sponsored by the Berkeley/Harvard Cooperative Program in Comparative Religion, and held at the Graduate Theological Union, UC Berkeley, June 17–20, 1981.
    [Show full text]
  • How Burnt Are You? Too Many Exams, Too Many Classes,Too M Any, Too M Uch, Too Late Ell, It’S That Time of the Year Again
    University of Bridgeport VoL 2, No. 14 December 16, 1982 25 C e n ts How Burnt Are You? Too many exams, too many classes,too m any, too m uch, too late ell, it’s that time of the year again. SCORING KEY 11. feel bored? No, I’m not just ta lk in g about Christ­ O ften -2 12. “need a drink” at the end of the day? W m as! I ’m ta lk in g about finals! It’s ac­ Sometimes-1 13. feel as though what you do makes no tually here, the end of the 1982 fall semes­ N ever-0 difference? ter, and you are probably really burnt out 14. get more satisfaction from work than either from studying or a little too much par­ D o Y o u : from personal life? tying. But whatever the situation may be, 1. feel tired most of the time? 15. feel stale and uncreative in your work? the results are still the same. 2. smoke more? 16. give up on reading the professional W ell, at the Scribe we decided to give you 3. over or under-eat? literature? another test. Don’t worry, you won’t have to 4. suffer from frequent colds? 17. need more sleep than usual? pull any all-nighters to do this one. This test 5. “have to have’’ 3 or more cups of coffee to 18. have trouble sleeping? is called the Burn-out checklist. It was given get moving in the morning? 19. have difficulty concentrating when at an RA inservice meeting.
    [Show full text]
  • Reggie Workman Working Man
    APRIL 2018—ISSUE 192 YOUR FREE GUIDE TO THE NYC JAZZ SCENE NYCJAZZRECORD.COM REGGIE WORKMAN WORKING MAN JIM JONNY RICHARD EDDIE McNEELY KING WYANDS JEFFERSON Managing Editor: Laurence Donohue-Greene Editorial Director & Production Manager: Andrey Henkin To Contact: The New York City Jazz Record 66 Mt. Airy Road East APRIL 2018—ISSUE 192 Croton-on-Hudson, NY 10520 United States Phone/Fax: 212-568-9628 New York@Night 4 Laurence Donohue-Greene: Interview : JIM Mcneely 6 by ken dryden [email protected] Andrey Henkin: [email protected] Artist Feature : JONNY KING 7 by donald elfman General Inquiries: [email protected] ON The COver : REGGIE WORKMAN 8 by john pietaro Advertising: [email protected] Encore : RICHARD WYANDS by marilyn lester Calendar: 10 [email protected] VOXNews: Lest WE Forget : EDDIE JEFFERSON 10 by ori dagan [email protected] LAbel Spotlight : MINUS ZERO by george grella US Subscription rates: 12 issues, $40 11 Canada Subscription rates: 12 issues, $45 International Subscription rates: 12 issues, $50 For subscription assistance, send check, cash or vOXNEWS 11 by suzanne lorge money order to the address above or email [email protected] Obituaries by andrey henkin Staff Writers 12 David R. Adler, Clifford Allen, Duck Baker, Stuart Broomer, FESTIvAL REPORT Robert Bush, Thomas Conrad, 13 Ken Dryden, Donald Elfman, Phil Freeman, Kurt Gottschalk, Tom Greenland, Anders Griffen, CD REviews 14 Tyran Grillo, Alex Henderson, Robert Iannapollo, Matthew Kassel, Marilyn Lester, Suzanne
    [Show full text]
  • The Revival of the Bhikkhunī Order and the Decline of the Sāsana
    Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 20, 2013 The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Re- production in any other format, with the exception of a single copy for pri- vate study, requires the written permission of the author. All enquiries to: [email protected]. The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo 1 Abstract In this article I study the revival of the bhikkhunī order in the Theravāda traditions and its supposed relation to a decline of the Buddha’s dispensation. Introduction My presentation begins with the contrast between the positive evalua- tion of the existence of an order of bhikkhunīs in early Buddhist discourse and the “prediction of decline,” according to which the establishing of this order would result in a decline of the Buddha’s dispensation (sāsana). Next I survey modern-day apprehensions that the revival of the bhik- khunī order constitutes a “Mahāyāna threat”; and then explore the “Theravāda sense of identity.” In an attempt to cover the legal issue of reviving bhikkhunī ordination in detail, I examine the alternatives of “dual ordination” and “single ordination.” Finally I turn to the current 1 I am indebted to Bhikhu Bodhi, Sāmaṇerī Dhammadinnā, Petra Kieffer-Pülz, Shi Kongmu, Kester Ratcliff and Martin Seeger for commenting on a draft version of the 111 Journal of Buddhist Ethics situation of nuns who have not received full ordination in the Theravāda traditions as instances of an “actual decline.”2 The Prediction of Decline As a way of getting into my subject of the relationship between the es- tablishing of an order of bhikkhunīs and what according to early Buddhist texts leads to a decline of the sāsana, I begin by translating a short dis- course from the Saṃyukta-āgama.
    [Show full text]
  • The Revival of the Bhikkhunī Order and the Decline of the Sāsana
    Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 20, 2013 The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Re- production in any other format, with the exception of a single copy for pri- vate study, requires the written permission of the author. All enquiries to: [email protected]. The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo 1 Abstract In this article I study the revival of the bhikkhunī order in the Theravāda traditions and its supposed relation to a decline of the Buddha’s dispensation. Introduction My presentation begins with the contrast between the positive evalua- tion of the existence of an order of bhikkhunīs in early Buddhist discourse and the “prediction of decline,” according to which the establishing of this order would result in a decline of the Buddha’s dispensation (sāsana). Next I survey modern-day apprehensions that the revival of the bhik- khunī order constitutes a “Mahāyāna threat”; and then explore the “Theravāda sense of identity.” In an attempt to cover the legal issue of reviving bhikkhunī ordination in detail, I examine the alternatives of “dual ordination” and “single ordination.” Finally I turn to the current 1 I am indebted to Bhikhu Bodhi, Sāmaṇerī Dhammadinnā, Petra Kieffer-Pülz, Shi Kongmu, Kester Ratcliff and Martin Seeger for commenting on a draft version of the present paper and to Stefano Zacchetti for help in getting a needed publication.
    [Show full text]
  • ART FARMER NEA Jazz Master (1999)
    Funding for the Smithsonian Jazz Oral History Program NEA Jazz Master interview was provided by the National Endowment for the Arts. ART FARMER NEA Jazz Master (1999) Interviewee: Art Farmer (August 21, 1928 – October 4, 1999) Interviewer: Dr. Anthony Brown Dates: June 29-30, 1995 Repository: Archives Center, National Museum of American History Description: Transcript, 96 pp. Brown: Today is June 29, 1995. This is the Jazz Oral History Program interview for the Smithsonian Institution with Art Farmer in one of his homes, at least his New York based apartment, conducted by Anthony Brown. Mr. Farmer, if I can call you Art, would you please state your full name? Farmer: My full name is Arthur Stewart Farmer. Brown: And your date and place of birth? Farmer: The date of birth is August 21, 1928, and I was born in a town called Council Bluffs, Iowa. Brown: What is that near? Farmer: It across the Mississippi River from Omaha. It’s like a suburb of Omaha. Brown: Do you know the circumstances that brought your family there? Farmer: No idea. In fact, when my brother and I were four years old, we moved Arizona. Brown: Could you talk about Addison please? Farmer: Addison, yes well, we were twin brothers. I was born one hour in front of him, and he was larger than me, a bit. And we were very close. For additional information contact the Archives Center at 202.633.3270 or [email protected] 1 Brown: So, you were fraternal twins? As opposed to identical twins? Farmer: Yes. Right.
    [Show full text]
  • Sugar Hill Label Album Discography
    Sugar Hill Label Album Discography SH 245 - Rapper’s Delight – Sugar Hill Gang [1979] Here I Am/Rapper’s Reprise (Jam-Jam)/Bad News//Sugar Hill Groove/Passion Play/Rapper’s Delight SH 246 – The Great Rap Hits – Various Artists [1980] 12” Vinyl. Spoon’nin’ Rap – Spoonie gee/To the Beat (Ya’ll) – Lady B/Rapping and Rocking the House – Funky Four Plus One//Funk You Up – The Sequence/Super Wolf Can Do It – Super-Wolf/Rapper’s Delight – Sugarhill Gang SH 247 – Kisses – Jack McDuff [1980] Kisses/Say Sumpin’ Nice/Primavera/Night Fantasies//Pocket Change/Nasty/Tunisian Affair SH 248 Positive Force – Positive Force [1980] Especially for You/People Get on Up/You’re Welcome//Today It Snowed/We Got the Funk/Tell Me What You See SH 249 – The 8th Wonder – Sugar Hill Gang [1981] Funk Box/On the Money/8th Wonder//Apache/Showdown/Giggale/Hot Hot Summer Day SH 250 – Sugar Hill Presents the Sequence – Sequence [1980] Simon Says/The Times We’re Alone/We Don’t Rap the Rap//Funk a Doodle Rock Jam/And You Know That/Funky Sound/Come on Let’s Boogie 251 252 253 254 SH 255 – First Class – First Class [1980] Give Me, Lend Me/Let’s Make Love/Coming Back to You/No Room For Another//I Wasn’t There/Lucky Me/Going Out of My Head/Hypnotize 256 SH 257 – Hard and Heavy – Wood, Brass and Steel [1980] Re-Entry/Open Up Your Heart/Long Live Music/Love Incognito/Be Yourself//Are You Busy/Superstar/Welcome/Space Walk/Fly with the Music 258 SH 259 – Brother 2 Brother – Brother to Brother [1980] Backlash/I’ve Been Loving You/I Must’ve realized/Latin Me//Let Me Be for Real/Love
    [Show full text]
  • Interculturality in Action at an English Conversation Club in a Thai
    Interculturality in Action at an English Conversation Club in a Thai University: The use of Cultural Differences and Spatial Repertoire/Thai ‘Habitat’ Factor in the Management of Interaction (การสื่อสารต่างวัฒนธรรมในชมรมภาษาอังกฤษของมหาวิทยา ลัยประเทศไทย) Mabel Victoria, Tourism and Languages Department, Edinburgh Napier University, Edinburgh, United Kingdom Email: [email protected] Chittima Sangiamchit, Department of English, University of the Thai Chamber of Commerce (UTTC), Bangkok, Thailand Email: [email protected] Abstract Interculturality in Action at an English Conversation Club in a Thai University The current investigation explores interculturality by looking at the language practices of a culturally and linguistically diverse group of postgraduate students from China, Japan, Vietnam, the Philippines and Thailand. As members of an English conversation club at a Thai university, they met over a period of seven months to practise their English speaking skills, and in the process started to form close friendly relations. Methodological inspiration draws from linguistic ethnography, which combines insights from discourse analysis and ethnography in order to account for the contextual boundedness and specificity of findings. Qualitative data consist of audio recordings and transcriptions of naturally occurring data, field notes from participant/non-participant observation, serendipitous interviews and online conversations via the participants’ social networking group. Fine-grained analysis of the transcribed spoken data provide evidence showing: first, the participants’ use of cultural differences as a malleable, deployable resource to manage the exigencies of the ongoing talk; and second, the important role that the local setting, in this case a university in Thailand, plays in shaping the interaction. It is suggested that the 1 participants accommodate to local norms and take up linguistic resources available in the place of interaction.
    [Show full text]
  • Beyond Syncretism: Hybridization of Popular Religion in Contemporary Thailand
    461 Journal of Southeast Asian Studies, 36 (3), pp 461–487 October 2005. Printed in the United Kingdom. © 2005 The National University of Singapore doi:10.1017/S0022463405000251 Beyond Syncretism: Hybridization of Popular Religion in Contemporary Thailand Pattana Kitiarsa This article challenges the dominant paradigm of ‘inclusive syncretism’ in the study of Thai religion. By taking the worship of multi-original deities in the popular spirit- medium cults in contemporary Thailand as a case study, it argues that practitioners and specialists working on Thai religious studies need to refresh and update their analytical paradigm to incorporate the concept of ‘hybridization’. Syncretism is a proven analytical model, particularly in studies of Thai Buddhism, but it is neither a perennial nor a flawless one. It cannot be denied that Thai religion by and large has maintained its complex syncretic outlook. However, it is argued here that the focal point for students and specialists should be not the harmonious continu- ities and transformations of a syncretistic religious system, but rather the ruptures and breaks from its seemingly homogenous tradition. Based on a close consideration of the ‘parade of supernaturals’ flooding spirit-shrine altars in popular spirit-medium cults since the 1980s, I propose that Thailand’s popular beliefs and religiosity in the past few decades have been undergoing a significant degree of ‘subtle hybridization’, where religious commodification and capitalist consumerism have been increasingly prominent.1 Pattana Kitiarsa is a Post-doctoral Fellow at the Asia Research Institute, National University of Singapore. His e-mail contact is [email protected] The original version of this article was presented at the International Conference on Transnational Reli- gions: Intersections of the ‘Local’ and ‘Global’, organized by the Asia Research Institute, National Univer- sity of Singapore, 19–20 July 2004.
    [Show full text]