Thai Music in Western Notation
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The Khaen: Place, Power, Permission, and Performance
THE KHAEN: PLACE, POWER, PERMISSION, AND PERFORMANCE by Anne Greenwood B.Mus., The University of British Columbia, 2011 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in The Faculty of Graduate and Postdoctoral Studies (Ethnomusicology) THE UNIVERSITY OF BRITISH COLUMBIA Vancouver June 2016 © Anne Greenwood, 2016 Abstract While living in the Isan region of Thailand I had the opportunity to start learning the traditional wind instrument the khaen (in Thai, แคน, also transliterated as khène). This thesis outlines the combination of methods that has allowed me to continue to play while tackling broader questions surrounding permission and place that arise when musicians, dancers, or artists work with materials from other cultures. Through an examination of the geographical, historical, and social contexts of the Isan region I have organized my research around the central themes of place, power, permission, and performance. My intent is to validate the process of knowledge acquisition and the value of what one has learned through action, specifically musical performance, and to properly situate such action within contemporary practice where it can contribute to the development and continuation of an endangered art form. ii Preface This thesis is original, unpublished, independent work by the author, Anne Greenwood. iii Table of Contents Abstract .......................................................................................................................................... ii Preface -
339 Chapter Six Three Royal Wats Through the Turmoil
CHAPTER SIX THREE ROYAL WATS THROUGH THE TURMOIL OF NATIONALIST GOVERNMENTS AND DICTATOR REGIMES (1910-1957) Introduction In the previous chapter, we saw how the royal wats lost their sources of direct state support, resulting in their dependence on rent revenues derived from their donated land and their abbots became responsible for their physical condition. Real estate properties of wats became the key for their survival, and the royal government also supported them to be independent entities in the market economy. In this chapter, we will see the increasing gap between the government and the Buddhist monastic order. This was especially the case after King Vajiravudh appointed his uncle and preceptor, Prince Wachirayan as the Supreme Patriarch, whose control of monastic affairs included urging wats to manage and invest in their land properties. Moreover, he also developed strategies to increase the Buddhist religious central assets, with the aim of making the Buddhist monastic order more independent from the state. He also created primary schools and Buddhist standard texts and promoted monastic practices which supported the unity of the nation in keeping with King Vajiravudh’s ultra-nationalist ideology. In this reign, the wats and monks were separated from the management of public education. Moreover, the king did not support any new construction or preservation of the royal wats as previous rulers had in the past. Therefore, royal wats lost their prominent role in society and state affairs, but at the same time they gained significant financial stability in terms of their private investment. After the bloodless revolution in 1932, King Prachathipok (Rama VII) became a constitutional monarch and the People’s Party comprised of lower ranking officials took control of the kingdom. -
RANGKUMAN TEMA 1 Ppkn 3.1 Menganalisis
RANGKUMAN TEMA 1 PPKn 3.1 Menganalisis penerapan nilai-nilai Pancasila dalam kehidupan sehari-hari Sila Bunyi Sila Penerapan ke- 1. Ketuhanan Yang Maha • Percaya dan takwa kepada Tuhan yang Maha Esa sesuai ajaran Esa agama yang dianut masing-masing. • Menjalankan perintah agama sesuai ajaran yang dianut masing- masing. • Saling menghormati antarumat beragama. • Tidak memaksakan suatu agama pada orang lain. 2. Kemanusiaan yang adil • Tidak membeda-bedakan manusia berdasarkan suku, agama, warna dan beradab kulit, tingkat ekonomi, maupun tingkat pendidikan (tidak diskriminatif). • Menyadari bahwa kita diciptakan sama oleh Tuhan. • Membela kebenaran dan keadilan. • Menyadari bahwa kita mempunyai hak dan kewajiban yang sama. 3. Persatuan Indonesia • Cinta pada tanah air dan bangsa. • Menjaga nama baik bangsa dan negara. • Tidak membangga-banggakan bangsa lain dan merendahkan bangsa sendiri. • Ikut serta dalam ketertiban dunia. • Menjunjung tinggi persatuan bangsa. • Mengutamakan kepentingan bangsa dan negara di atas kepentingan pribadi dan golongan. Rangkuman Tema 1 Kelas VI Semester I Page 1 Bahasa Indonesia 3.1 Menyimpulkan informasi berdasarkan teks laporan hasil pengamatan yang didengar dan dibaca. A. Kalimat Utama dan Kalimat Penjelas Ciri kalimat utama, yaitu; ✓ Kalimat paling umum ✓ Dijelaskan oleh kalimat yang lain ✓ Kata kuncinya selalu diulang-ulang secara langsung atau dengan kata ganti Kalimat penjelas adalah kalimat yang menjelaskan kalimat utama. B. Ide Pokok Ide pokok adalah kalimat inti atau pokok paragraf. Ide pokok disebut juga gagasan pokok atau kalimat utama. Ide pokok didukung oleh ide-ide penjelas dalam paragraf. Langkah-langkah menentukan ide pokok : 1. Bacalah setiap paragraf dalam bacaan dengan cermat! 2. Cermati kalimat pertama hingga terakhir. 3. Ide pokok sebagai inti paragraf terletak dalam kalimat utama. -
Khaen Performance: an American Perspective on Traditional Pedagogical Practices
KHAEN PERFORMANCE: AN AMERICAN PERSPECTIVE ON TRADITIONAL PEDAGOGICAL PRACTICES A thesis submitted to the College of the Arts of Kent State University in partial fulfillment of the requirements for the degree of Master of Arts by Charles Occhipinti November 2020 Thesis written by Charles Occhipinti B.A., Appalachian State University, 2016 M.A., Kent State University, 2020 Approved by ________________________________________ Andrew Shahriari, Ph.D., Advisor ________________________________________ Kent McWilliams, D.M.A., Director, School of Music ________________________________________ John Crawford-Spinelli, Ed.D., Dean, College of the Arts TABLE OF CONTENTS PAGE LIST OF FIGURES .........................................................................................................................v ACKNOWLEGMENTS ............................................................................................................... vii CHAPTER I. INTRODUCTION TO THE KHAEN ..........................................................................................1 Introduction ..........................................................................................................................1 Survey of Literature .............................................................................................................3 Proposed Topic ..................................................................................................................10 Source Materials ................................................................................................................11 -
192 Comments
OPEN HOUSES chedet.co.cc September 29, 2009 By Dr. Mahathir Mohamad 1. I don't know whether we should copyright open houses but they are certainly a Malaysian invention. 2. I was gratified to see everyone, Malays, Chinese and Indians congregating at open houses during Hari Raya. They all seem to get along fine with each other. The Malays, Chinese, Indians, Sabahans and Sarawakians all seem to behave like true Malaysians, greeting the Malays with "Selamat Hari Raya" and being thanked by the Malays. Even little Chinese and Indian children were taught by their parents to shake hands and try to say Selamat Hari Raya. 3. It makes we wonder whether the country would not be better off if we don't have politicians. Of course I am one. But it does seem that it is the politicians who keep on stoking the fires of racism. Left to themselves the people would accept the way of life that has kept Malaysia almost conflict free all these years. 4. Malaysia has different schools for different races. They also live in racial ghettoes, speaking their own languages and promoting their own cultures. Few have friends not from their language groups. They really never get a chance to truly mix with each other. We are truly different from Thailand or Indonesia or the Philippines or indeed any other country in the world. 5. But the religious or racial festivals are celebrated together. We had four days to be together for the Raya. And the open houses would continue for at least one month, giving us a chance to forget racial politics and be just Malaysians. -
Enhancing Critical Thinking of Undergraduate Thai Students Through Dialogic Inquiry Maliwan Buranapatana
Enhancing Critical Thinking of Undergraduate Thai Students through Dialogic Inquiry Maliwan Buranapatana A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy School of Languages, International Studies and Tourism The University of Canberra, Australia March 2006 ii iii Abstract This thesis sets for itself the task of testing the viability of a dialogic model of learning as a methodology for teaching critical thinking in reading and writing to undergraduate students of Thai in Thailand. To this end, we conducted an experiment involving twenty-one undergraduate students of Thai at KhonKaen University, Thailand. This study presents the intellectual background of the pedagogic framework supporting the experiment and a discussion of its outcomes. The assessment of the results of the experiment focuses on the forms of evidence resulting directly from this pedagogic framework. The study concludes with a number of considerations for future research in critical thinking which our project helped us to identify. For the purpose of our work, we adopt the model of dialogic learning which involves students in looking for perspectives enabling them to challenge, and as a result to enhance, the relevance of the understandings in which they frame their interactions. The process is dialogic because it involves students in working with different points of view by identifying challenging perspectives, constructing conflicting arguments and exploring the strategic potential that the interaction of these arguments may have on the students’ initial assumptions. In this sense, the concept of dialogue that we use refers to the methodology of students’ inquiry (learning), rather than a specific form of linguistic genre. -
Piphat Mon in the Korat Way of Life: Creating Performing Arts Standards to Promote the Thai Music Profession
Asian Social Science; Vol. 9, No. 10; 2013 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Piphat Mon in the Korat Way of Life: Creating Performing Arts Standards to Promote the Thai Music Profession Samutcha Jeeranai1, Sittisak Jampadaeng1 & Somkit Suk-Erb1 1 The Faculty of Cultural Science, Mahasarakham University, Khamriang Sub-District, Kantarawichai District, Maha Sarakham, Thailand Correspondence: Samutcha Jeeranai, Ban Bing School, Moo 8, Chokchai Sub-district, Chokchai District, Nakhon Ratchasima 30190, Thailand. E-mail: [email protected] Received: April 29, 2013 Accepted: May 29, 2013 Online Published: August 1, 2013 doi:10.5539/ass.v9n10p198 URL: http://dx.doi.org/10.5539/ass.v9n10p198 Abstract Piphat Mon is the traditional form of music of Burmese Mon people. Following Mon immigration into Thailand, the art form was adopted and adapted by Thais as a medium for entertainment and worship. In the current climate of globalization and the influence of western trends, representation of Piphat Mon has been reduced to funeral ceremonies in a small collection of Thai provinces. This research examines the historical background and current conditions of Piphat Mon in Nakhon Ratchasima Province, its primary location in Northeast Thailand, with the aim of creating a set of performing arts standards. The results of this research show that Piphat Mon has changed in light of social and cultural changes to Thailand since 1998. Nowadays there are a number of problems with artistic performances of Piphat Mon in Korat, particularly concerning the attitudes of the performers, the sound, the equipment and the location. -
Thai Cinema As National Cinema
Thai Cinema as National Cinema: An Evaluative History Patsorn Sungsri This thesis is presented for the degree of Doctor of Philosophy of Murdoch University 2004 I declare that this thesis is my own account of my research and contains as its main content work which has not previously been submitted for a degree at any tertiary educational institution ……………………………………………………… Abstract This dissertation considers Thai cinema as a national text. It portrays and analyses Thai film from the introduction of cinema to Thailand during the reign of King Chulalongkorn (1868-1910) up until the present day (2004). At its core, this thesis adopts the ideas of Higson, O’Regan and Dissanayake in considering the cultural negotiation of cinema and the construction of nation. In this study of Thai National Cinema two principal methods are employed—economic and text-based. In terms of political economy Thai National Cinema is explored through the historical development of the local film industry, the impact of imported cinema, taxation, censorship and government policy, and the interplay between vertically and horizontally integrated media businesses. Special attention is paid to the evolving and dynamic role of the ruling class in the local film industry. The dissertation’s text-based analyses concern the social and ideological contexts of these national productions in order to consider extant characteristics of Thai nationhood and how these are either reflected or problematised in Thai Cinema. Of particular relevance is this dissertation’s emphasis on three resilient and potent signifiers of Thai identity—nation, religion, and monarchy—and their interrelationship and influence in the development of Thai National Cinema. -
The Participatory We-Self: Ethnicity and Music In
THE PARTICIPATORY WE-SELF: ETHNICITY AND MUSIC IN NORTHERN THAILAND A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITYOF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN MUSIC AUGUST 2017 By Benjamin Stuart Fairfield Dissertation Committee: Frederick Lau, Chairperson Ricardo D. Trimillos R. Anderson Sutton Paul Lavy Barbara W. Andaya Keywords: Northern Thailand, Participatory Music, Lanna, Karen, Lahu, Akha i ABSTRACT The 20th century consolidation of Bangkok’s central rule over the northern Lanna kingdom and its outliers significantly impacted and retrospectively continues to shape regional identities, influencing not just khon mueang northerners but also ethnic highlanders including the Karen, Akha, Lahu, and others. Scholars highlight the importance and emergence of northern Thai “Lanna” identity and its fashioning via performance, specifically in relation to a modernizing and encroaching central Thai state, yet northern-focused studies tend to grant highland groups only cursory mention. Grounded in ethnographic field research on participatory musical application and Mihalyi Csikszentmihalyi’s notion of “flow”, this dissertation examines four case studies of musical engagements in the north as it specifically relates to ethnic, political, and autoethnographic positioning, narratives, and group formulation. In examining the inclusive and exclusive participatory nature of musical expression within various ethnic and local performances in the north, I show how identity construction and social synchrony, achieved via “flow,” sit at the heart of debates over authenticity, continuity, and ethnic destiny. This especially happens within and is complicated by the process of participatory musical traditions, where Thongchai Winichakul’s “we-self” is felt, synchronized, distinguished, and imagined as extending beyond the local performance in shared musical space across borders and through time—even as the “other” is present and necessary for the distinguishing act of ethnic formalization. -
Narong Prangcharoen and Thai Cross-Cultural Fusion in Contemporary Composition
NARONG PRANGCHAROEN AND THAI CROSS-CULTURAL FUSION IN CONTEMPORARY COMPOSITION A THESIS IN Musicology Presented to the Faculty of the University of Missouri-Kansas City in partial fulfillment of the requirements for the degree MASTER OF MUSIC by NATHINEE CHUCHERDWATANASAK B.A.(Music), Mahidol University, 2007 M.M., Eastern Michigan University, 2009 Kansas City, Missouri 2014 NARONG PRANGCHAROEN AND THAI CROSS-CULTURAL FUSION IN CONTEMPORARY COMPOSITION Nathinee Chucherdwatanasak, Candidate for Master of Music Degree University of Missouri-Kansas City, 2014 ABSTRACT Narong Prangcharoen (b.1973) has become one of the leading Asian classical composers since he won a number of international awards and received numerous commissions from major orchestras and individual distinguished musicians. His compositions, most of which include distinct Thai musical elements and Thai cultural influences within the guise of Western art music, are emblematic of a trend in contemporary composition that embraces worldwide influences. This thesis is a first step toward the literature of this compositional trend of Thai/Western musical fusion. It begins with a survey to different approaches of applying exotic elements into Western compositions, focusing on the fusion of Western and Far Eastern musical/non-musical elements of China and Indonesia. The focus then shifts to the cross-cultural interplay between Thai and Western elements that has appeared throughout Thai music history. The main topic of thesis ensues, with the presentation of Prangcharoen’s musical background, his creative process, and his synthesis of Thai influences and Western compositional techniques in his orchestral music. The purpose of this thesis is to be not only a principal source in iii apprehending Prangcharoen’s life and works, but also a foundation for any future study relating to Prangcharoen or other Thai composers and their compositions. -
THE THANG of the KHONG Tjong YAI and RANAT EK a Transcription
THE THANG OF THE KHONG tJONG YAI AND RANAT EK A transcription and analysis of performance practice in Thai Music by Somsak Ketukaenchan Volume II The Analysis Submitted for the Degree of Doctor of Philosophy University of York Department of Music December 1989 CONTENTS VOLUME II Introduction 1 Chapter 1. Khong Wong Yai 5 1.1 Description 5 1.2 Thang Khong '1ong Yai 7 1.3 Main features of the Thang Khong Wong Yai 9 Chapter 2. Thang Rhong Wong Yai for Khaek Borathet ii 2.1 Variation of the Thang 18 2.2 Patterns of the Thang 26 2.3 Hand Patterns 31 Chapter 3. Thang Khong Wong Yai for Chorakhe Hang Yao 37 3.1 Sum Niang of Chorakhe Hang Yao 39 3.2 The thao 42 3.3 Variation of the Thang 48 Chapter 4. Thang Khong Wong Yai for Sarathi 75 4.1 Sum Niang of Sarathi 77 4.2 Variation of the Thang 84 Chapter 5. Ranat Ek 95 5.1 Description 95 5.2 Techniques on the Ranat Ek 100 5.3 Decorative features 109 Chapter 6. Thang Ranat Ek for Khaek Borathet 111 6.1 Four techniques as used in Khaek Bo r a the t 112 6.2 Added pitches 121 6.3 Kion Fag 123 6.4 Decorative features as used in Khaek Borathet 125 6.5 Thang Ranat Ek for Chorakhe Hang Yao 128 6.6 Thang Ranat Ek for Sarathi 130 Conclusion 133 Glossary 134 Bibliography 137 INTRODUCTION Background A review of the existing literature on Thai music, in both Thai and other languages, shows that there is much general information available but that very little specific attention has been paid to performance practice. -
Contrasting Thai Lèse Majesté Law with United States First Amendment Freedoms
SHOUT FOR FREEDOM TO CURSE AT THE KINGDOM: CONTRASTING THAI LÈSE MAJESTÉ LAW WITH UNITED STATES FIRST AMENDMENT FREEDOMS Sukrat Baber* I. INTRODUCTION A. Thai Lèse-majesté Law Lèse-majesté (or lese majesty) laws prohibit insults, defamation, and criticism towards royal sovereigns of States.1 In an age of rising transparency and fight for democracy, these laws are seldom enforced and seem to be disappearing in countries where they exist.2 However, Thailand’s lèse majesté laws, more than 100 years after their implementation,3 are still strongly enforced—more than 400 cases came to trial between 2006 and 2011.4 To avoid reprimand, citizens must at all times be wary of their public or even private discussions and published works relating to Thailand’s royalty. One need not look further than the codified law to understand the length and strength of its reach: Section 112 of the Thai Criminal Code states, “Whoever, defames, insults or threatens the King, the Queen, the Heir-apparent or the Regent, shall be punished with imprisonment of three to fifteen years.”5 * Sukrat Baber is a 2014 J.D. graduate of Indiana University Robert H. McKinney School of Law. Mr. Baber was inspired to write about this topic after he arrived in Thailand for an internship in the summer of 2012, and was advised that he was better off not speaking about the Thai king at all because almost any comment could be construed as insulting the revered king and cause social or legal issues. 1. See CRIMINAL CODE [CRIM. C.] B.E. 2499 (1956), s.