Ban Dung, Udon Thani

Total Page:16

File Type:pdf, Size:1020Kb

Ban Dung, Udon Thani THE IMPACT OF TOURISM ON LOCAL COMMUNITY FOLLOWING THE CASE STUDY OF WAT SIRI PHUTTO (KHAMCHANOD), BAN DUNG, UDON THANI NACHAWON TONTHAPTHIMTONG Faculty of Humanities and Social Sciences, Suan Sunandha Rajabhat University, Bangkok, Thailand E-mail: [email protected] Abstract - The study on the impact of tourism on local community following the case study of Wat Siri Phutto or Wat Kamchanod, Ban Dung, Udon Thani aims to investigate the potential of local tourist attractions to increase the number of tourists in that area. This study is survey and qualitative research. The findings show that the impact of this case on local community is that the increasing number of visitors who believe in superstition is causing garbage problems and destructing the ecosystem of Kamchanod forest. The area of Wat Kamchanod is a small island with peat swamp forest whose floor rises upon being seasonally flooded. This type of landscape is called “Sa Nom” by locals and Kamchanod is a spring area where taraw palms densely grow. Therefore, the researchers are interested in studying the tourism situation at Wat Kamchanod in terms of the impact on economy, society and environment. The results are expected to be utilized as a guideline to manage and improve local tourism, increase incomes of locals and conserve environment to meet the concept of sustainable tourism. Index Terms - Impact of tourism, Impact on local community, Kamchanod I. INTRODUCTION include religious sites i.e., the buildings where sacred objects are placed, the structure or consecrated space Buddhism has played an important part on Thai where individuals or a group of people such as a society for hundreds years. Temples have become the congregation come to perform acts of devotion, center of community and the Buddhist monks veneration or religious study, and the building where considered as the representative of the temple have the monks reside. The areas of religious places are become a spiritual leader who has a great influence divided into seversl sections according to the purpose on faith and cooperation of locals. Also, temples are of area uses. Religious tourism places include the the place for religious ceremonies and practices and sites or the buildings which are related with religions. enlighten Buddhists. In addition, temples are the hub Wat Siri Phutto or Wat Kamchanod with the natural of valuable fine art related to architecture, sculpture landscape like an island covering 20 Rai and and painting in which the artists depict the connecting three Tambon including Wang Thong, remarkable features of Buddha's teaching. The Ban Muang and Ban Chan is one of the remarkable Buddhist art is notable in fineness and is utilized to tourist attractions in Udon Thani. Isaan people encourage Buddhists to practice Dharma which help believe that Kamchanod is a holy land according to purifies and gentles their mind. Therefore, not only is an ancient myth saying that Phaya Srisutthothanak Buddhist art in the temples considered ideal art but it was a person who created Mekhong River and used a also is valued in supporting high morality. Currently, sacred well in the heart of Kamchanod forest to the temples apparently are the hub of cultural heritage connect between the netherworld or the underground and multidisciplinary wisdom since ancient times. kingdom of mythical Phaya Naga and the earth. It is The monks play an essential role in conserve, inherit also believed that Nagas can impersonate to be and utilize the religious ritual and other activities in humans and live on the earth on the period of the Thai local community. waxing moon and transform to Nagas and come back Udon Thani is a province located in northeast the netherworld on the period of the waning moon. Thailand where the topography is plateau with Kamchanod, a floating forest island, is well-known mountain ranges creating the variety of nature. Most for its mystery; especially, the myth of the land of area in Udon Thani is flat or lowlands called plains. Nakin City and the Kingdom of King of Nagas. The Considered as a natural border, Phu Phan mountain area of Wat Kamchanod is a small peat swamp forest range lies from north to south dividing Udon Thani whose floor rises upon being seasonally flooded. This from other provinces. In addition, Mak Khaeng type of landscape is called “Sa Nom” by locals and Stream flows through Amphoe Muang Udon Thani Kamchanod means a spring area where taraw palms and is far from international natural border i.e., or Chanot trees densely grow. However, there is no Mekhong River. Udon Thani also has Dharma taraw palms found in areas around Kamchanod forest, tourism routes e.g., Wat Pa Ban Tat, Wat Phra which is very usual and not appeared in other areas in Phutthabaht Bua Bok, Wat Pa Pu Kon and Wat Thailand. Kamchanod is believed to be a holy land of Kamchanod. These religious destinations attract the King of Nagas because it is the gate connecting tourists to visit and worship holy objects and holy between the netherworld and the earth according to places as well as famous monks. Religious places the myth of Mekhong River. People living along this Proceedings of 103rd The IRES International Conference, Zurich, Switzerland, 16th-17th February, 2018 66 The impact of Tourism on local community following the case study of Wat Siri Phutto (Khamchanod), Ban Dung, Udon Thani river respect this area a great deal because they retain the economic and social advantages of tourism worship King of Nagas due to their culture and belief. development while reducing or mitigating any Therefore, Kamchanod apparently reflects the undesirable impacts on the natural, historic, cultural relation and the interdependence between natural or social environment.” In addition, sustainable landscape and local culture. tourism is driven under the limit of nature and is In addition, the mystery about ghosts in Kamchanod aware of the participation of locals in social, cultural is nationwide famous and got attention from people and traditional concerns related to the tourism. across the country. In 1987 a four-strong projectionist Sustainable tourism provides crucial economic team arrived early evening on the island and set up incentives for habitat protection. Revenues from their open-air cinema equipment in a clearing, exactly visitor spending and economic benefits are often as the mysterious caller had requested. At four in the channeled back into nature conservation or capacity morning the outdoor theatre finished and the crowd building programs for local communities to manage disappeared just as suddenly as they had arrived. The protected areas. cinema crew packed up their equipment and headed Chalita Inchai (2012) conducted the study on back to Wang Tong where villagers knew nothing of Tourism Awareness Toward Conservation of the event, and nobody had heard the loud speakers Tourism Resources in Mae Sa Waterfall, Mae Rim booming either. All four men realized that their District, Chiang Mai Province and found that movies had been viewed by a large gathering of personal factors of visitors including genders, ages, ghosts. The movie was made in 2007 based on this education levels, occupations, tourism experiences in tale in which Kamchnod forest is linked to the belief natural tourist attractions and information gained and ghosts. created various tourism background and awareness As a result, the researchers are interested in toward conservation of tourism resources because considering the current tourism situation at personal factors are related to physical, emotional, Kamchanod because of the fever of Thai soap opera social, intelligent, proficient components having a about the Queen of Nakees who fell in love with great influence on various behaviors of individuals. human, which attracts ten thousands of visitors a day. The Ecotourism Society (1991) defines ecotourism as Mr. Suwat Kerndee or Grandfather Khiew, the host of “the responsible travel to natural areas and historic Chao Pu Srisuttho ceremony claimed that the faith sites that does not change or destruct values of the that flows in Kamchanod was from the holiness of ecosystem while offering economic opportunity Chao Pu Srisuttho which brought thousands of leading to conserve natural resources and sustains the visitors to worship him. However, the increasing well-being of the locals.” Western (1993) redefined number of the visitors leads to garbage problems and and shortened the definition of ecotourism by The destructing the ecosystem of Kamchanod forest. Ecotourism Society as "responsible travel to natural Currently, related government organizations are areas that conserves the environment, sustains the seeking preventive measures to deal with this well-being of the locals, and involves interpretation problem. However, it is essential that locals and the and education." visitors help conserve this forest and inherit the Therefore, it is clear that marketing is a remarkable mystery of Kamchanod. tool in filtering types and quality of tourists to promote tourism in terms of qualitative tourism rather II. PURPOSE OF THE STUDY than quantitative tourism. The quality obviously leads to sustainable tourism and current marketing 1. To consider the current tendency of tourism at promotion and advertising are run by Tourism Wat Siri Phutto or Wat Kamchanod, Ban Dung, Authority of Thailand (TAT). Udon Thani. 2. To investigate the impact of tourism on local B. Theory and Concept Related to Cultural community in termsof economy, society and Tourism environment. World Tourism Organization defined cultural tourism as the movement of persons, aroused by cultural III. LITERATURE REVIEW factors, to cultural attractions away from their normal place of residence, with the intention to gather new A. Concept of Ecotourism and Cultural Tourism information and experiences to satisfy their cultural Ecotourism is a new form of tourism and in English needs. The main or concomitant goal is to visit the there are several terms sharing the same meaning as sites and events whose cultural and historical value ecotourism including nature tourism, biotourism and has turned them being a part of the cultural heritage green tourism.
Recommended publications
  • Rapport Sur L'activité De L'école Française D'extrême-Orient
    RAPPORT SUR L'ACTIVITÉ DE L’ÉCOLE FRANÇAISE D’EXTRÊME-ORIENT Année universitaire 2004–2005 SOMMAIRE I. Rapport du Missions de l’établissement 1 Directeur L’année 2004–2005 : orientations ; objectifs du quadriennal ; faits marquants Activités du Directeur en 2004–2005 Activités du Directeur des Études en 2004–2005 L’EFEO en 2005 : organigramme, membres scientifiques II. Rapport Rapport scientifique par le directeur des études à partir scientifique des rapports individuels des membres Archéologie, architecture, histoire de l’art 18 (Monde khmer ; Funan, Champa et civilisation môn ; États côtiers d’Indonésie et Monde malais ; Monde sinisé ; histoire de l’art de l’Inde) Épigraphie 40 (Laos ; Cambodge ; Thaïlande ; Monde malais ; Birmanie ; Viêt-Nam ; Chine) Langues, manuscrits, littératures 45 (Indologie ; textes bouddhiques ; littératures ; histoire de l’édition) Histoire et anthropologie religieuse 59 (religion de la Chine ; diffusion du Bouddhisme ; dyna- miques religieuses japonaises ; religions et politique contemporaine) Ethnologie et histoire du contemporain 70 (anthropologie de l’Inde ; histoire contemporaine de la péninsule indochinoise) III. Activités scientifi- Personnel local et projets scientifiques 75 ques des centres Activités de service : bibliothèques, éditions Partenariats et coopérations Accueil et missions Valorisation locale : rencontres et colloques, expositions IV. Valorisation scien- Publications et autres valorisations 108 tifique par équipe Conférences et autres manisfestations scientifiques 131 V. La formation Les enseignements 148 L’encadrement scientifique VI. Les Editions Politique éditoriale 151 Parutions 2004–2005 VII. La documentation la bibliothèque 156 la photothèque les centres de documentation locaux iv SOMMAIRE ANNEXES 1.Équipes 168 2.Séminaire EFEO Paris 3. Liste des enseignements dispensés en France 4. Prix et distinctions 5.Coopération de l'EFEO avec ses partenaires institutionnels 6.
    [Show full text]
  • Roi Et Roi Et Roi Et
    Roi Et Roi Et Roi Et Wat Prachakhom Wanaram or Wat Pa Kung CONTENTS HOW TO GET THERE 8 ATTRACTIONS 9 Amphoe Mueang Roi Et 9 Amphoe Nong Phok 16 Amphoe Selaphum 19 Amphoe Thawat Buri 20 Amphoe Thung Khao Luang 22 Amphoe At Samat 23 Amphoe Nong Hi 23 Amphoe Suwannaphum 24 Amphoe Kaset Wisai 26 Amphoe Si Somdet 29 EVENTS AND FESTIVALS 31 LOCAL PRODUCTS 33 SOUVENIRS SHOPS 33 SUGGESTED ITINERARY 33 FACILITIES 34 Accommodation 34 Restaurants 35 USEFUL CALLS 36 Bun Bangfai Festival Roi Et Thai Term Glossary of the Kingdom of Ayutthaya. Then, during Amphoe : District the Thon Buri period, the city was relocated to Ban : Village its present day location. As for Suwannaphum, Chedi : Stupa or Pagoda during the reign of King Rama III, King Anuwong Hat : Beach of Vientiane rebelled against Bangkok and sent Khao : Mountain troops to attack Nakhon Ratchasima but was Khlong : Canal eventually defeated by the Thai army. Ko : Island Apart from historical evidence, there are also Mueang : Town or City archaeological discoveries indicating the inhab- Namtok : Waterfall itance of people from the pre-historic period. Tambon : Sub-district It was once also a part of the ancient Khmer Tham : Cave Empire. Evidence can be seen at various histori- Ubosot or Bot : Ordination hall in a temple cal sites such as Ku Phra Kona (Suwannaphum Wihan : Image hall in a temple district), Ku Ka Sing (Kaset Wisai district), and Wat : Temple Prang Ku (Thawat Buri district). Note : English spelling here given tries to ap- Roi Et covers an area of 8,299 square kilometres proximate Thai pronunciation.
    [Show full text]
  • Assessment of Greater Mekong Subregion Economic Corridors
    About the Assessment of Greater Mekong Subregion Economic Corridors The transformation of transport corridors into economic corridors has been at the center of the Greater Mekong Subregion (GMS) Economic Cooperation Program since 1998. The Asian Development Bank (ADB) conducted this Assessment to guide future investments and provide benchmarks for improving the GMS economic corridors. This Assessment reviews the state of the GMS economic corridors, focusing on transport infrastructure, particularly road transport, cross-border transport and trade, and economic potential. This assessment consists of six country reports and an integrative report initially presented in June 2018 at the GMS Subregional Transport Forum. About the Greater Mekong Subregion Economic Cooperation Program The GMS consists of Cambodia, the Lao People’s Democratic Republic, Myanmar, the People’s Republic of China (specifically Yunnan Province and Guangxi Zhuang Autonomous Region), Thailand, and Viet Nam. In 1992, with assistance from the Asian Development Bank and building on their shared histories and cultures, the six countries of the GMS launched the GMS Program, a program of subregional economic cooperation. The program’s nine priority sectors are agriculture, energy, environment, human resource development, investment, telecommunications, tourism, transport infrastructure, and transport and trade facilitation. About the Asian Development Bank ADB is committed to achieving a prosperous, inclusive, resilient, and sustainable Asia and the Pacific, while sustaining
    [Show full text]
  • Constructing Religious Modernities: Hybridity, Reinterpretation
    Constructing Religious Modernities: Hybridity, Reinterpretation, and Adaptation in Thailand's International Meditation Centers by Brooke Schedneck A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Approved April 2012 by the Graduate Supervisory Committee: Juliane Schober, Chair Tracy Fessenden James Rush ARIZONA STATE UNIVERSITY May 2012 ABSTRACT This dissertation project addresses one of the most critical problems in the study of religion: how new formations of religion are constructed and constituted. My work builds on the recent revisions of the secularization theory, which demonstrates the alternative and hybrid ways people seek out religion in modernity. To this end, my project examines the emerging popularity and phenomenon of international meditation centers in Thailand, focusing on encounters between international meditation center teachers and their international students. Through participant observation and in-depth interviews at these sites throughout Thailand, my project explores the social processes of religious change and adaptation, and the construction of religious meaning. I detail the historical conditions that led to the formation of persisting ideas of Buddhism by tracing the continuities between Orientalist interpretations and modern-day spiritual seekers. My work contributes to a greater understanding of the most recent articulation of this engagement and interaction between Buddhism and the international community and adds to the burgeoning scholarship that reconsiders
    [Show full text]
  • Dear-Jane-Web.Pdf
    WISDOM FROM THE FOREST FOR AN ENGLISH BUDDHIST BHIKKHU PAÑÑĀVAḌḌHO AND JANE BROWNE Jane and Ian George Sharp at Wat Baan Tard Freeda Wint at Wat Baan Tard Jane and Freda Wint Jane & George After leaving London, where for four years since 1956 he had been teaching the Buddha-Dhamma as a Buddhist monk, Bhikkhu Paññāvaḍḍho arrived in Thailand seeking for a teacher himself. He chose, and was accepted by, Venerable Acharn Mahā Boowa, who was relatively unknown at that time. His monastery, Wat Pa Baan Taad, was in the north-eastern province of Udon Thani. In those days, it was an area scarcely developed where traveling was done on foot or by bullock cart. The Monastery grounds were partly forested, surrounded by paddy fields and connected to the village by a sandy track lined with tall trees. There was a plentiful supply of water provided from wells and huge rainwater tanks, but beyond that there was little in the way of any other facility. Life in that region was sparse and comfortless and it was there that Jane, in company with her friend Freda Wint, took herself at a time when the notion of two educated and refined middle class ladies going on such an adventure would have been almost unthinkable. When reading the letters it should be remembered that Bhikkhu Paññāvaḍḍho, at the outset of his training under Venerable Acharn Mahā Boowa, was a beginner who had had little more than an intellectual grasp of the teachings of the Buddha. As the letters progress one becomes aware of Bhikkhu Paññāvaḍḍho’s growing insight and wisdom.
    [Show full text]
  • Chanting Book
    1 CONTENTS PREFACE 4 A Religious Routine 4 Abott : Venerable Phra Mana Viriyrampo 5 Buddhist Chanting 5 ETIQUETTE FOR A MONASTERY 6 MORNING CHANTING 7 Salutation to the Triple Gem 8 Pubbabhaganamakarapatha – The Preliminary Passage for Revering 8 The Sublime Praise of the Buddha 9 The Sublime Praise of the Dhamma 10 The Sublime Praise of the Sangha 11 The Stanzas for Revering the Triple Gem 12 The Passages Conducing to a Sense of Urgency 13 For Bhikkhu 15 For Lay People 15 EVENING CHANTING 17 Salutation to the Triple Gem 18 Pubbabhaganamakarapatha – The Preliminary Passage for Revering 18 Buddhanusati – Recollection of the Buddha 19 Buddhabhigiti – Hymn to the Buddha 20 Dhammanussati – Recollection of the Dhamma 21 Dhammabhigiti – Hymn to the Dhamma 22 Sanghanussati – Recollection of the Sangha 23 Sanghabhigiti – Hymn to the Sangha 24 REFLECTIONS AND RECOLLECTIONS 25 Saccakiriyagatha – Verses on the Asseverations of Truth 26 Ovada Patimokkha – Verses on the Disciplinary Code 27 Verses on the Burden 28 Abhinhapaccavekkhana – Passage for Frequent Recollection 29 Verses on True and Excellent Refuge 30 Verses on the Noble Wealth 31 Tilakkhanadigatha – The Verses on the Three Characteristics 32 Verses on a Single Night 34 The First Words of the Buddha 35 Reflection on Sankhara 36 Mahakarunikonathotiadigatha –Verses on the Lord of Compassion 37 Paticcasamuppadapatha 38 The House Builder 39 The Final Words of the Buddha 40 Tavatimsa Karapatha – The 32 parts of the body 41 Reflection on Metta 42 Aspiration for Meditation 42 PALI FORMULAE 43 Reflection
    [Show full text]
  • Meditation in Southeast Asia
    Meditation in Southeast Asia Compiled by Dieter Baltruschat Translated by Katharina Titkemeyer June 2005 Namo Tassa Bhagavato Arahato Sammasambuddhassa Namo Tassa Bhagavato Arahato Sammasambuddhassa Namo Tassa Bhagavato Arahato Sammasambuddhassa Munich, June 2005 Compiled by Dieter Baltruschat Translated from German into English by Katharina Titkemeyer ©opyright by the author of the text Reproduction of these texts for sale or material gain is prohibited. Permission for free distribution is hereby granted, and no further permission need to be obtained. Free download at: www.retreat-infos.de New informations or remarks please to [email protected] Although the information in this book have been carefully reviewed for correctness, neither the publisher nor the translator and the authors can accept any legal responsibility for any errors or omission that may be made. 2 1. Thailand ................................................................................................................................4 1.1 Wat Suan Mokkh...........................................................................................................6 1.2 Wat Pah Nanachat (International Forest Monastery)..............................................9 1.3 Wat Raem Poeng........................................................................................................13 1.4 Wat Phra Dhatu Sri Chomtong Voravihara (pronounce: Wat Prah Tat)............15 1.5 Wat Doi Phra Koet......................................................................................................17
    [Show full text]
  • Ubonratchathani
    Ubonratchathani ปกหน้า Ubonratchathani Ubonratchathani Ubonratchathani Ubonratchathani Wat Phrathat Nong Bua CONTENTS HOW TO GET THERE 8 ATTRACTIONS 9 Amphoe Mueang Ubon Ratchathani 9 Amphoe Khueang Nai 21 Amphoe Khemarat 23 Amphoe Na Tan 26 Amphoe Pho Sai 28 Amphoe Si Mueang Mai 31 Amphoe Khong Chiam 32 Amphoe Sirindhorn 39 Amphoe Phibun Mangsahan 45 Amphoe Sawang Wirawong 46 Amphoe Warin Chamrap 47 Amphoe Buntharik 49 Amphoe Na Chaluai 50 Amphoe Nam Yuen 53 Amphoe Thung Si Udom 53 MAJOR EVENTS 53 LOCAL PRODUCTS 55 SOUVENIRS SHOPS 57 SUGGESTED ITINERARY 59 MAPS 62 USEFUL CALLS 66 TOURIST INFORMATION CENTERS 67 Sam Phan Bok Ubonratchathani 6 Ubonratchathani Ubonratchathani 7 Thai Term Glossary ruler. The city was governed by four rulers until Amphoe : District 1882 when it was led by a governor. Ban : Village Ubon Ratchathani is in the lower region of Hat : Beach Northeastern Thailand, 629 kilometres from Khuean : Dam Bangkok. The province features plateaux and Maenam : River mountain ranges with the Mun River running Mueang : Town or City through the middle. Sandstone cliffs by the Phrathat : Pagoda, Stupa Mekong River serve as a natural border between Prang : Corn-shaped tower or Thailand and Lao PDR. sanctuary SAO : Subdistrict Administrative Ubon Ratchathani covers a total area of Organization 15,744 square kilometres. It can be divided Soi : Alley into 25 districts; namely, Amphoe Mueang Song Thaeo : Pick-up trucks but with a roof Ubon Ratchathani, Amphoe Khueang Nai, over the back Amphoe Muang Sam Sip, Amphoe Lao Suea Talat : Market
    [Show full text]
  • ASSESSMENT of GREATER MEKONG SUBREGION ECONOMIC CORRIDORS Integrative Report
    ASSESSMENT OF GREATER MEKONG SUBREGION ECONOMIC CORRIDORS integrative report 10TH ECONOMIC CORRIDORS FORUM 13 DECEMBER 2018 ASSESSMENT OF GREATER MEKONG SUBREGION ECONOMIC CORRIDORS integrative report 10TH ECONOMIC CORRIDORS FORUM 13 DECEMBER 2018 Photos on the front cover (left to right): Aerial view of Danang Port. The port is the third largest port system in Viet Nam and lies at the eastern end of the GMS East–West Economic Corridor (photo by ADB). Bridging borders. The bridge between the Lao People’s Democratic Republic and Thailand allows people to trade and travel (photo by Pitchayawat Proongsak). Erenhot railway station. Trucks parked at the Erenhot railway station in the People’s Republic of China (photo by 2011 Dengjia for ADB). Note: In this publication, “$” refers to US dollars GMS SECRETARIAT Southeast Asia Department Asian Development Bank Fax: +63 2 636 2226 E–mail: [email protected] Web addresses: http://www.adb.org/countries/gms/main https://www.greatermekong.org/ CONTENTS Figures and Tables v Abbreviations viii Executive Summary 1 I. Introduction 15 II. Configuration of the Greater Mekong Subregion Economic Corridors 18 A. East–West Economic Corridor 18 B. North–South Economic Corridor 18 C. Southern Economic Corridor 36 III. Assessment of Road Transport Infrastructure 45 A. East–West Economic Corridor 45 B. North–South Economic Corridor 48 C. Southern Economic Corridor 63 IV. Border Crossing Facilities and Cross-Border Trade and Traffic 72 A. Border Crossing Facilities 72 B. Cross-Border Trade and Traffic 75 V. Investment and Business Opportunities 77 A. East–West Economic Corridor 77 B. North–South Economic Corridor 87 C.
    [Show full text]
  • The Cultural Identity Construction of Temples for Tourism
    ISSN 2411-9563 (Print) European Journal of Social Science August 2018 ISSN 2312-8429 (Online) Education and Research Vol 5 No 2 DOI: 10.2478/ejser-2018-0030 Open Access. © 2018 Puttharak Prabnok. This is an open access article licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License The Cultural Identity Construction of Temples for Tourism Puttharak Prabnok Department of Humanity, Faculty of Humanity and Social Science, Khon Kaen University, Thailand Abstract This study presents Buddhist temples’ cultural identify construction to serve a tourism purpose in Thailand. Qualitative data were collected by in-depth interviews with 20 key informants who represented the temples and the tourism organizations. Research findings: The Buddhist temples, which are considered to be the main religious organization, had changed their role to fit the new social trend. In the past, temples were the heart of community lifestyles and the center of religious activity practice. In this present time, however, Buddhist temples become religious tourist places. Carrying such new role, it appears that temples have been trying to establish five cultural identifies with the aim to best serve the tourism. Those five cultural identities are increasing cultural capital value, capturing the tourists’ faith through the presentation of respected monk or abbot, combining Buddhist beliefs to the local faiths, setting up the temple’ tourism landmark, and building a unique tradition of the temple and the community. Keywords: Cultural Identity Consturciton, Buddhist temples, Religious tourism, Cultural Capital Value Introduction Tourism industry has grown constantly over the last decade. Under the environmental, economical and social changes as well as the natural disaster, tourism industry could adjust itself to the situation and could eventually develop itself and become the biggest and fast growing business sector in the world (Tran, Thanh Ha, 2014).In addition, it has brought large number of employment.
    [Show full text]
  • Vipassana Meditation Centre in Thailand) 206/1 Moo4 Tambol Sam Roi Yod Pranburi, Prachuabkirikhan, 77120 Bài G*I: N/A Contact: Mrs
    Các trung tâm thiền tại Thái Lan - Người vô sự 1/7/12 8:47 PM Li!u thu"c x# K$ danh Ký danh Ghi Nh!? Registered Members: 15,546 | Total Threads: 5,425 | Total Posts: 5,987 Currently Active Users: 649 (62 members and 587 guests) M%t mã Welcome to our newest member, hoaibanme5 Ghi Danh | Home | Thành Viên | KhongTu.com | PhamPhong.com | LA KINH | Giác ng& | Làng Mai | Th'(ng Chi)u | Vô *u | Thoát Ng"#i vô s$ % Thi&n '(nh-Trí tu) % Gi!i thi)u % Thi&n vi)n » Các trung tâm thi!n t+i Thái Lan ,i!u Ch-nh X)p Bài 09-27-2009, 04:15 PM #1 nguoivosu Các trung tâm thi!n t+i Thái Lan Guest A&P (International Vipassana Meditation Centre In Thailand) 206/1 Moo4 Tambol Sam Roi Yod Pranburi, Prachuabkirikhan, 77120 Bài g*i: n/a Contact: Mrs. Pariyakorn Sutavimol Tel/Fax: 032-559-218 Email: [email protected] Tradition: Intensive Vipassana Meditation (Mahasi Sayadaw) Director: Ajarn Jeff Oliver Achan Naeb School Vipassana Insight Practice Centre Location: Hua Hin, Thailand Contact person: Rodrigo Aldana Email: [email protected] Tradition: Vipassana practice as taught by the late Achan Naeb . Affiliation: Vivatta Insight Practice Institute Spiritual Director: Achan Naeb Mahaniranonda Chom Tong Insight Meditation Centre (Wat Phradhatu Sri Chom Tong Voravihara) Tambon Ban Luang, Amper Chom Tong, Chiang Mai 50160 Tel: 0-5334-2184 (English) 0-53826-869 (Thai) Email: [email protected] Web site: www.sirimangalo.org or asia.sirimangalo.org/chomtong Tradition: Satipatthana Vipassana based on Ven.
    [Show full text]
  • The Sacred Borderland a Buddhist Saint, the State, and Transnational Religion in Southern Thailand
    THE SACRED BORDERLAND A BUDDHIST SAINT, THE STATE, AND TRANSNATIONAL RELIGION IN SOUTHERN THAILAND Jovan Maud, BA(Hons.) This thesis is presented for the degree of Doctor of Philosophy Department of Anthropology Division of Society, Culture Media & Philosophy Macquarie University December 2007 Table of Contents Abstract ..................................................................................................................... ix Acknowledgements ............................................................................................. xiii On Language and Transliteration .................................................................... xvii Preface ..................................................................................................................... xix Introduction ............................................................................................................... 1 Thailand in the 1990s ............................................................................................ 2 The South, Chineseness and State Formation ................................................... 5 Tracking the Venerable Ancestor ........................................................................ 7 Enchanting Economies ....................................................................................... 11 Structure of the Thesis ........................................................................................ 13 Part I: The Saint, the State, and the South ...................................................
    [Show full text]