Journal of Arts and Thai Studies

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Journal of Arts and Thai Studies — 2026-08-28

Death Preparation in Thai Sociocultural Contexts: A Reconsideration of the Conceptual Framework Through Max Weber’s Theory of Social Action and Rationality

Titinan Pewnil — 2026-08-31

Background and Objectives: Death and death preparation are deeply embedded in the cultural structures, beliefs, and way of life of Thai society. However, in recent decades, demographic, social, and institutional changes have defined and managed death preparation through public health and legal frameworks. Most related studies explain preparedness behavior by psychological theory emphasizing individual decision-making and instrumental rationality, which cannot fully account for social and cultural meanings of death in the context of Thailand. This article aims to argue that in Thai society, death preparation may be understood as social action driven by multiple rationalities, using Max Weber’s conceptual framework as an analytical foundation to broaden the scope of death studies within the sociocultural dimensions of Thai society.

Methods: This article uses conceptual review and literature synthesis. It reviews Weber’s social action and multiple rationalities framework, including theoretical interpretations to explain relationships among formal rationality, value rationality, tradition, and emotion. The conceptual framework is then compared with findings from studies on preparation for death in the Thai social context, in order to develop theoretical propositions for understanding Thai sociocultural perspectives on death.

Results: This article puts forward the main argument that death preparation in Thai society may be understood as social action driven by several types of rationality operating jointly, contradictorily, and hierarchically according to context and life course trajectory. The discussion indicates that 1) death preparation is a venue where instrumental, value, affectual, and traditional rationalities converge intricately; 2) its systematization by public health policy and medical institutions reflects a formal rationalization process counterbalanced by substantive rationality and tradition rooted in religion, family, and community; 3) non-preparedness for death may be a socially rational action rather than behavioral failure; and 4) rationalities driving death preparation are dynamic, changing across the stages of an individual’s life.

Application of this study: The proposed framework may be a basis for future empirical research to understand subjective meanings that individuals ascribe to preparation and non-preparation for death across diverse population groups. It also has policy implications, suggesting that promoting death preparation should fit diverse pathways and not restrict assessment of success solely to formal public health system indicators.

Conclusions: This study demonstrates that preparation for death in Thai society should be understood as a complex form of “social action” driven by multiple forms of rationality, including instrumental, value-based, affective, and traditional rationality, which operate together within the life context of each individual. The analysis reveals that death is not merely a medical or legal issue, but also a domain connected to religion, family, community, and the meaning of life. A lack of preparation for death should therefore not always be regarded as a failure of behavior; rather, it may represent a rationally grounded choice under specific sociocultural conditions. Weber’s conceptual framework opens up a new perspective for understanding the dynamics of preparation for death and supports the development of research and policy that more comprehensively recognizes the diversity of life experiences and cultural contexts in Thai society.

The Worship of Jia Pung Tao Gong Among the Chinese Community in Suphan Buri

Jessada Ninsa-nguandecha — 2026-08-31

Background and Objectives: “Jia Pung Tao Gong” (石本頭公), revered as the guardian deity of the city by the Chinese community in Suphan Buri Province, represents a belief tradition that originated from the migration of Chinese settlers to the central region of Thailand, bringing with them their ancestral rituals and religious practices. The establishment of the City Pillar Shrine reflects the efforts of the Chinese community to preserve their cultural identity while seeking security, stability, and prosperity in their new homeland. This article aims to examine the worship of Jia Pung Tao Gong (石本頭公) among the Chinese community in Suphan Buri by analyzing its historical background, symbolic meanings, and social functions. It seeks to provide a comprehensive understanding of the beliefs and cultural practices of the Chinese community in Suphan Buri. The findings may be applied to the development of educational resources, the preservation of Sino–Thai cultural heritage, the design of cultural tourism, and the enrichment of academic knowledge concerning the social and cultural landscape of Suphan Buri.

Methods: This research is grounded in a methodological framework that emphasizes the analysis of beliefs in relation to local historical contexts. It focuses on analyzing data collected through fieldwork at shrines dedicated to “Jia Pung Tao Gong” in Suphan Buri and nearby provinces, together with documentary sources related to the beliefs and worship of “Jia Pung Tao Gong” among Chinese communities in Thailand. The findings are compiled and presented in the form of analytical description in order to clearly illustrate the historical and cultural meanings associated with the worship of this deity.

Results: “Jia Pung Tao Gong” is the name of a deity associated with the Chinese tradition of venerating local guardian deities, or “Chinese tutelary gods,” worshipped by the Chinese community in Suphan Buri. This belief has spread throughout all districts of Suphan Buri and has also exerted religious and cultural influence on neighboring provinces. The belief originates from the Chinese veneration of local guardian deities known as “Tudigong” (土地公), who are believed to be sacred beings responsible for protecting a particular area and are regarded as the spiritual owners of that place. Over time, the scope of this protective role expanded from a specific locality to the wider community level, where the deity came to be known as “Bentougong” or “Pung Tao Gong” (本頭公). Eventually, the deity’s protective authority developed further to encompass the city level, becoming known as “Chenghuanggong” or “Sia Ung Gong” (城隍公), meaning “City God” or “Guardian Deity of the City Pillar.” In the case of Suphan Buri, the iconographic form of Pung Tao Gong is represented by a four-armed image of Lord Vishnu carved from stone. For this reason, the Chinese community in the area came to call the deity “Jia Pung Tao Gong,” meaning a city guardian deity embodied in a stone image, as the word “jia” means “stone.” Thus, “Jia Pung Tao Gong” has continued to be venerated through a syncretic form of worship that combines Thai Brahmanical traditions with Chinese religious practices among Chinese devotees in the border area of three provinces up to the present day: Phra Nakhon Si Ayutthaya, Suphan Buri, and Nakhon Pathom.

Application of this study: In the dimensions of promoting education and preserving local culture, the findings of this study can be applied to the development of educational materials on the history and Chinese–Thai culture of Suphan Buri Province. Regarding the development of cultural tourism, the insights into beliefs and rituals can inform the design of cultural tourism routes centered on the Jia Pung Tao Gong Shrine. Moreover, from a socio-cultural perspective, this research provides a valuable database for scholars in anthropology, local history, and beliefs studies.

Conclusions: The belief in “Jia Pung Tao Gong” within the Chinese community of Suphan Buri is manifested through three principal city guardian deities, narrated as three siblings. The eldest is the city guardian deity of Mueang Suphan Buri District, the middle sibling is Chao Pho Phra Ya Chak at Tha Phra Market, U Thong District, and the youngest is Chao Pho Chak Narai at Wat Khao Phra, also in U Thong District. Consequently, the city guardian temples have become sites for the veneration of deities who protect the city and its people. This belief has become an integral part of local culture, exemplified through the annual city pillar worship ritual, known as the “Thing Kra Jad Festival,” held on the 18th day of the 7th month according to the Chinese lunar calendar. Moreover, the belief of Jia Pung Tao Gong extends its influence to the border areas of three provinces—Phra Nakhon Si Ayutthaya, Suphan Buri, and Nakhon Pathom—as well as Bangkok. The worship reflects a harmonious integration of Chinese, Hindu, and Thai religious and spiritual beliefs, encompassing aspects of religion, culture, and animistic traditions.

Sao-Y (Y Girls) as Prosumers: Boys’ Love Fandom Culture in Thai Social and Digital Media Transformations

Boonyanuch Nakha — 2026-08-31

Background and Objectives: Sao-Y or Y Girls phenomenon in Thai society reflects an ongoing negotiation of identity, transitioning from a subcultural group to a central force in the Boys’ Love (BL) series industry — a hub that drives the global creative economy. Analyzing the dynamics of Sao-Y is therefore essential for understanding how consumer power generates market value, how fans evolve into cultural producers, and how this community reconstructs definitions of sexuality while challenging existing power structures within Thailand’s contemporary media and cultural landscape. This study aims 1) to investigate the dynamics of Sao-Y culture as consumers and 2) to investigate the phenomena and creative production of Y Girls in their role as producers.

Methods: This article is a qualitative study based on documentary research, drawing on research studies and theses related to Y Girls, alongside an analysis of social phenomena. Additionally, non-participant observation was conducted informally within BL fan club communities on the platform X (formerly Twitter). The communities observed were publicly accessible, requiring neither membership nor administrative approval. Observable data included text-based communication, images, audio content, user comments, and hashtag usage.

Results: The findings reveal that Sao-Y culture in contemporary Thai society has transitioned from a subculture into a culturally and economically influential group with a distinct presence in media and the creative economy. However, this transformation also highlights a contradiction between the free expression of identity in digital spaces and the concealment of identity in physical spaces due to social pressures and stigmatization. As a result, Sao-Y construct a “dual identity” to negotiate their social positioning. Sao-Y as “prosumers” transforming from consumers into producers of cultural activities. Beyond their strong purchasing power and loyalty, they act as the key mechanism driving the BL series creative economy (Y-Economy) through active participation in Fan Meetings and Fan Projects. At the same time, as producers, they create original content such as Fan Fiction, imaginatively pairing their favorite Boys’ Love couples. These practices expand audience bases and extend the popularity of Thai BL couples into international markets. This driving force has contributed to Thailand’s recognition as a hub of the Boys’ Love series industry, and it is anticipated that the Thai Boys’ Love series industry will continue to grow rapidly.

Application of this study: The study of the dynamics of Y Girls in Thai society contributes to an understanding of trends in pop culture consumption, fan behaviors among contemporary Thai youths, and the role of online media in shaping Y Girl identity. It also provides guidance for media producers in designing content that appropriately responds to the needs of this audience group and in understanding emerging trends in the market.

Conclusions: The Y Girl phenomenon has shifted from a subculture to a driving force of cultural and economic change. It constructs a dual identity as a means of negotiating with heteronormative social norms. Y Girls play the role of “prosumers” and possess strong purchasing power, making them a key mechanism in driving the substantial growth of Thailand’s Boys’ Love series industry. This momentum has positioned Thailand as a hub for BL series content, extending its cultural influence to global markets and supporting greater recognition of gender equality and sexual diversity.

Scrutinizing the Regulation of Artificial Intelligence Through Cicero’s Political Thought

Chutidech Metheechutikul — 2026-08-31

Background and Objectives: Most people view artificial intelligence as a tool that can help improve the quality of human life. However, artificial intelligence cannot be viewed from a single perspective. Instead, we should recognize how artificial intelligence affects society and politics in the present day. Therefore, this research searches for the normative guideline of the regulation of artificial intelligence and how we regulate artificial intelligence appropriately. In order to explore it, this research studies the political thought of Marcus Tullius Cicero that will help provide guidance for establishing norms as a foundation for artificial intelligence governance.

Methods: This study is documentary research that analyzes three of Cicero’s texts. The two primary texts are De re publica and De Legibus. In addition, De Officiis is used as a supplementary text to further clarify and expand the analysis of the primary texts.

Results: The political thought of Cicero can be applied for the regulation of artificial intelligence through three main principles. 1) the public interest: artificial intelligence is as public interest. Therefore, its benefits should be distributed fairly for all. If this process will be successful, we use it for consultation in order to gather information and knowledge for decision-making and regulation for the public interest. 2) Deliberation: deliberation helps to suggest the guideline of public policy that follows the public interest. All classes will be received appropriately depend on each interest. No one should be able to monopolize such benefits for themselves alone in order to ensure the effective realization of the principle of public interest and the practice of deliberation. 3) The mixed regime: the adoption of a mixed system would serve as a concrete and practical systemic mechanism for realizing both principles. We consider the relevant stakeholders through the four key components: 1) money, 2) information, 3) personal data both online and offline, and 4) the development of artificial intelligence. If any sector possesses substantial capacity in this regard, that sector should be included in deliberation so that no single sector can monopolize matters related to artificial intelligence.

Application of this study: This research findings showed that the state should play the primary role as the legitimized political institution by the people. The state should collaborate with various sectors for the regulation of artificial intelligence with an emphasis on ensuring that artificial intelligence is treated as a matter of public interest.

Conclusions: This research presents two main findings. 1) The political thought of Cicero can be applied for the regulation of artificial intelligence through three principles: the public interest, deliberation, and a mixed regime. The main idea behind these three principles is political power should not be concentrated in the hands of any single institution or individual, for such concentration is the root of tyranny, which destroys the freedom of the people and subjects them to domination and oppression. 2) Among various sectors, the private sector should not be fully trusted because its primary goal is profit generation rather than serving the public interest. Therefore, the state should play the primary role. The state should work together with various sectors in order to regulate artificial intelligence so that its benefits can be distributed equitably among all members of society. Therefore, everyone must be comprehensively involved in matters concerning artificial intelligence.

How Does Nāgasena Argue? Buddhist Dialectical Logic in the Milindapañha as a Form of Non-Adversarial Reasoning

Prateep Peuchthonglang — 2026-08-31

Background and Objectives: When listening to another begins to mean searching for points to counter rather than seeking understanding, reasoning ceases to function as a bridge and becomes instead an instrument for claiming intellectual ground. This condition is not confined to the seminar room. It pervades the political, religious, and moral debates of the modern world, where rhetorical victory is valued more highly than the shared dissolution of ignorance. The article begins from the observation that the problem lies not in the use of reasoning itself, but in the form of reasoning that contemporary societies tirelessly reproduce. The question that follows is whether other forms exist — forms not built, from the outset, upon the assumption of victory.

Methods: This study employs theoretical and textual analysis by reading the Milindapañha as a process of dialogue and reasoning rather than as a repository of doctrinal answers. The analytical framework is inspired by argumentation theory, dialogical logic, and the sociology of reason, in order to examine how questions, analogies, and rebuttals work together as mechanisms for reframing understanding.

Results: The central argument of this article is that the Milindapañha presents such a form of reasoning through the dialogue between Nāgasena and King Menander, which unfolds according to a distinctive dialectical logic—what the author terms “Buddhist dialectical logic.” The five key episodes analyzed in this study are the chariot analogy, the lamp-flame analogy, the mango-seed analogy, the analogy of salt in the sea, and the location of nibbāna. All of these episodes systematically reveal a shared structure. The analysis shows that Nāgasena does not employ reasoning in order to refute his interlocutor; rather, he uses it to bring hidden assumptions to light. Analogy functions as an epistemological pivot, opening up a new conceptual framework without destroying the dignity of the person who holds the previous one. This logic is grounded in four implicit norms: not identifying the conclusion with the self, preserving the intellectual dignity of the interlocutor, refraining from prematurely closing the question, and connecting reasoning with an inner transformation of attitude.

Application of this study: The model of Buddhist dialectical logic thus carries significant implications for the sociology of religion, discourse ethics, and the design of dialogical cultures in an era of sharpening conflict.

Conclusions: This study demonstrates that the Milindapañha should be understood not merely as a repository of Buddhist doctrinal answers, but also as a distinctive model of reasoning that differs fundamentally from adversarial forms of argumentation aimed at defeating an opponent. The dialogues between Nāgasena and King Menander reveal what this study terms Buddhist Dialectical Logic, a mode of reasoning that employs argumentation and analogy to uncover implicit assumptions, broaden interpretive horizons, and facilitate intellectual transformation without undermining the dignity of the interlocutor. The analysis identifies several underlying normative principles, including non-attachment to conclusions, openness to unresolved questions, and the integration of reasoning with the learner’s internal transformation. The author proposes that this form of reasoning can be distilled into a six-stage theoretical model that is open to further discussion in international academic contexts, without exoticizing it as uniquely Buddhist or claiming it as an exclusive feature of Buddhism. Rather, it invites comparison with other dialogical and argumentative traditions, such as the Socratic Elenchus, Rabbinic Disputation, aesthetic dialogue traditions, and the dialogues of the Bhagavad Gītā's, as parallel forms of reasoning.

Calendars, Kings, and Modernity: The Reconstruction of Public Time in Nineteenth-Century Siam

Chanawut Boriruk — 2026-08-31

Background and Objectives: Faced with the challenges of colonialism and the need to adapt to modernity from the late 19th century to the early 20th century, Siam underwent significant transformations in many aspects. Numerous works have explored how Siam responded to colonial pressures and modernizing forces. For example, Peleggi (2002) examined how Siam adjusted to Western modernity through material culture, while Winichakul (1994) analyzed the adoption of modern cartographic technologies and concepts that led to the emergence of the modern Siamese state. However, modernity is closely connected to conceptions of time. This article explores the transformation of Siamese temporality in the 19th century, culminating in the emergence of the Siamese calendar. It examines the evolution of ‘public time’—a concept encompassing the collective understanding of the past, present, and future—and how these shifts in time perception led to the Siamese elite’s attempt to create a national calendar as a tool to control time.

Methods: This article employs the historical method, with a particular emphasis on the intellectual history approach, to scrutinize both primary and secondary sources. Special attention is given to the state documents and the materials produced by the Siamese elite, especially those related to the conceptions of time. These sources are analyzed within the conceptual framework of public time, which encompasses ideas and experiences of the past, present, and anticipated future. Through this framework, the study seeks to elucidate how temporal changes were articulated and represented within Siamese society.

Results: The study finds that economic growth since the early Rattanakosin period, together with the adoption of Western world-order norms and print technology, gradually synchronized Siam’s “time” with modern world time. This process accelerated after the Bowring Treaty (1855), which tightly integrated Siam into the global trading system, resulting in the framework of “public time” shifting from an older regime to a newer one. In this transition, ideas and experiences of the “present” were disembedded from the Traiphum worldview and reoriented toward a present synchronized with the global community. At the same time, the meanings of ideas and experiences concerning the “past” and the “future” were rearranged under civilizational values and rationality according to the logic of “civilization.” These changes compelled Siamese elites to manage this “new set of public time” by creating a new calendar in order to incorporate people’s “private time” into alignment with the state, while establishing a national time within the new global order and still preserving certain sacred dimensions of time from the old calendar.

Application of this study: By revealing the intricate process behind the transformation of time in Siam and the emergence of the Siamese calendar, this research not only deepens our understanding of the concept of time in Thai society but also prompts further reflection on how Thailand has negotiated modernity—a historical legacy that continues to resonate in the contemporary era.

Conclusions: In their efforts to adapt to and control modern time, the Siamese elites defined public time through the creation of a new calendar system. The creation of the new calendar was done in three significant steps. The first step involved the standardization of timekeeping practices and the establishment of royal authority over the societal conception of time. The second step emerged from the creation of a distinct religious ceremonial calendar, separate from the civil calendar. The final step was the development of a ‘solar-lunar calendar,’ which aimed to harmonize traditional Siamese temporal structures with Western concepts of time. This integration marked an effort to consolidate the once-divided traditional and modern calendars into a unified system, reflecting the monarchy’s endeavor to establish a unified “national time.”

Health Demography of the Elderly in Northeastern Thailand: Lessons for Sustainable Practice

Utis Tahom — 2026-08-31

Background and Objectives: Perceptions of well-being among older adults must be understood within the context of rapidly changing social, cultural, and family structures. In response to these transformations, preparations have been undertaken in terms of financial planning and welfare provisions for the elderly in order to accommodate emerging social changes and to reduce potential inequalities in quality of life. This research aims to analyze the ontological meaning of elderly well-being, extract lessons from best practices in successful local contexts, and develop policy recommendations to guide the sustainable management of elderly well-being in Northeastern Thailand, a region that is rapidly transitioning into a fully aged society.

Methods: The research employed a qualitative design grounded in phenomenology to capture the lived experiences of older adults, families, communities, local administrative units, public-health personnel, civil-society actors, and policy makers. A total of 120 participants across four provinces Buriram, Surin, Sisaket, and Ubon Ratchathani were engaged through in-depth interviews, focus-group discussions, and non-participant observation. Secondary data related to the ontology of well-being, holistic health frameworks, health-service systems, and local wisdom were also reviewed. All data were systematically examined using content analysis and pattern analysis to identify shared meanings and systemic patterns affecting older adults’ well-being in the area.

Results: The findings reveal that elderly well-being in Northeastern Thailand constitutes a multi-layered state of being encompassing physical, psychological, social, and spiritual dimensions. Five interrelated themes emerged: 1) Family and kinship networks remain the primary caregiving structure. Despite outward labor migration, cross-locality care via remittances, phone communication, and ritualized homecoming during festivals preserves intergenerational bonds and the dignity of older adults. 2) Buddhist temples and religious institutions continue to serve as centers of emotional renewal. They function as spiritual anchors that mitigate loneliness and create new meaning in later life. 3) Elderly clubs and community-based social activities generate “social energy.” These collective spaces foster a sense of value, recognition, and participation, aligning with the World Health Organization’s framework on active aging. 4) Local healing traditions and herbal medicine constitute a culturally meaningful parallel health system. These practices help bridge structural gaps in access to modern healthcare. 5) Village health volunteers (VHVs) serve as “state intermediaries in caring for older adults’ everyday lives,” linking public health services with local contexts. They play a vital role in enabling close and continuous care for older adults.

Application of this study: From the findings, the older adults in Northeastern Thailand require supportive physical and social environments such as safe walkways, communal activity spaces, life-quality improvement centers and an integrated care system that connects families, communities, local authorities, and health care facilities. Strengthening social capital through VHVs, religious institutions, and community leaders can enhance both the meaningfulness and sustainability of elder care systems. The key policy recommendations include 1) establishing subdistrict-level life-quality development centers for older adults as integrated hubs for physical, mental, and social well-being, 2) implementing community-managed transport services for older adults, 3) developing short-course training programs for VHVs focused on holistic elderly care, 4) integrating local wisdom with modern medicine to build culturally appropriate health systems and 5) urban and community planning based on the age-friendly environment approach to support the long-term needs of an aging population structure.

Conclusions: This research studied the ontological meaning of well-being among the older adults in Northeastern Thailand through the perspectives of older persons, families, communities, and relevant stakeholders, employing a phenomenological approach to gain an in-depth understanding of their lived experiences. The findings revealed that elderly well-being is a complex and multidimensional phenomenon encompassing physical, psychological, social, and spiritual dimensions. Families, kinship networks, temples, elderly clubs, local wisdom, and village health volunteers play significant roles in fostering security, a sense of self-worth, and community participation among older adults. The findings indicate that promoting elderly well-being requires collaborative efforts among families, communities, and government agencies, together with the development of supportive environments and service systems that are responsive to local sociocultural contexts. These findings provide a foundation for policy formulation and the design of integrated elderly care systems to support a high-quality and sustainable ageing society in the future.

The Application of Universal Design for Enhancing the Quality of Life of the Elderly and Developing the Potential of Community Product Producers

Nantiya Na Nongkai — 2026-08-31

Background and Objectives: Universal Design is one potential approach for improving the quality of life of elderly individuals, enabling equitable access to products and services regardless of physical limitations. In addition, the development of the potential of community product producers through the concept of universal design can generate economic opportunities and promote the sustainability of community. This research aims to 1) study and compile information on the principles of universal design for enhancing the quality of life of elderly individuals, as well as guidelines for developing the potential of community product producers, 2) develop and apply appropriate design approaches tailored to the physical limitations and behavioral characteristics of the elderly target group, 3) strengthen the potential of community product producers in designing and developing products that meet standard certification requirements, and 4) produce online media that disseminate knowledge on universal design, which can be utilized to support community economic development.

Methods: This research employs a mixed-methods approach combining both qualitative and quantitative methods to study product design guidelines that meet the needs of older adults, as well as to develop the potential of community product producers. The study utilizes in-depth analysis, focus group, and training workshops. The target group consists of 128 elderly people who participated in the seminar project and the community product producers in Nakhon Ratchasima province. It involves a systematic operational process and utilizes appropriate research tools for data collection. The research activities are divided into four phases: 1) Study concepts and gather basic information, 2) design and develop the prototype, 3) test and collect data and 4) analyze data and disseminate findings. The quantitative data were analyzed with descriptive statistics, and the qualitative data were analyzed using content analysis and consideration of data coherence.

Results: Applying universal design approach in product development can significantly improve the quality of life for the elderly. The most favored products included crayon coloring sets (39.84%), fabric bags (17.96%), and fabric hats (14.84%). The elderly selected products based on physical limitations e.g., vision and mobility, time required to complete tasks, and personal preferences. As for the community product producers, the research led to the development of 30 prototype products, six of which successfully passed product standard certification. Moreover, the research team produced 12 educational video clips shared via YouTube and Facebook, promoting accessible and continuous learning. From the findings, it can be concluded that universal design can be effectively applied to enhance the quality of life of the elderly and the potential of community product producers. Future development should focus on designing the products that address physical limitations of the elderly while promoting sustainable community economies.

Application of this study: For applying universal design concepts in community contexts, 1) there should be a development of training programs to enable the elderly to learn new skills and apply them in establishing careers, such as designing products that can be used in daily life or developing online platforms to assist the elderly in selling their own products. 2) There should also be more designed products suitable for the elderly with specific limitations, such as products for the elderly with severe physical limitations, including medical assistive devices or furniture designed to accommodate the use of those with osteoarthritis. The use of lightweight materials, ergonomic designs, and colors that enhance visibility is also essential. Community products should be linked to online markets and distribution channels that can directly reach target consumers, such as e-commerce platforms specifically designed to support products made by older adults.

Conclusions: This research focuses on the application of universal design concepts to enhance the quality of life for the elderly and to develop the potential of community product producers. Specifically, the community product manufacturers understand the importance of products for the elderly and have gained insight into developing new health-promoting products. The research found that the design guidelines derived from this study can boost the self-confidence of elderly individuals in product design and development. Furthermore, it was found that developing community products using this concept can enhance their competitiveness and create economic opportunities for household and community producers, leading to improved quality of life.

Sense of Place and Emotional Healing: Exploring Students’ Perceptions of Spaces for Emotional Recovery at Silpakorn University

Supharerk O-in — 2026-08-31

Background and Objectives: When individuals experience emotional distress arising from their daily lives or surrounding environment, they often seek places that provide comfort and emotional relief. Similarly, university students may encounter feelings of anxiety, stress, or distress, particularly those associated with adolescent romantic relationships. When these feelings occur, students need a place that helps them feel better and recover from such distress. This research aimed to study the characteristics of the places that university students use as places to manage heartbreak through the concept of Sense of Place and Environmental Psychology theory, and to analyze the factors that affect the formation of mental attachment and the meaning of those places related to memories and psychological healing processes.

Methods: The research used quantitative research methodology by collecting data from questionnaires with 1,200 students from Silpakorn University, Sanam Chandra Palace Campus. Stratified random sampling was used. The questionnaire was designed based on the concepts of Sense of Place and Environmental Psychology with an appropriate reliability value (Cronbach’s alpha = 0.80). The data were analyzed using descriptive statistics and interpretations based on the four conceptual frameworks of Sense of Place and Environmental Psychology.

Results: The results of the study found that the primary places that students selected for emotional recovery were the sea/river (33.17 percent), followed by their homes/dormitories (21.33 percent), and parks/fitness centers (12.08 percent), respectively. The main reasons students chose the places were the tranquility, relaxing atmosphere, and nature, which helped calm their minds. When considering the important factors of Sense of Place, which had the most impact on the choice of places, it was the environment, especially the atmosphere that helped them feel relaxed (𝑥̄ = 4.68). The least important factors were participation in activities in that place and historical or cultural values. The overall research results found that places can significantly promote the emotional recovery process, especially when the place creates a sense of peace and relaxation.

Application of this study: The results of this research can be used to design spaces within the university to respond to the emotional and mental health needs of students. It can be used as a guideline for developing public spaces or green spaces in the university to promote the mental health of youths and encourage university administrators or educational policy makers to be aware of the role of places in the process of mental healing and to integrate this knowledge into planning services or activities to sustainably develop the mental health of students.

Conclusions: This study reflects that a place plays an important role in the process of healing and restoring the emotional state of the students who experience romantic disappointment. The students tend to choose peaceful, relaxing, and nature-oriented spaces as places for emotional refuge, as these environments help reduce stress and promote psychological balance. The findings confirm that environmental elements, particularly an atmosphere that creates a sense of calm, are the most important factors in fostering place attachment and supporting emotional restoration. These findings indicate that physical spaces are not merely the backdrop of life experiences, but also important resources that influence psychological well-being. Therefore, the design and development of university spaces should take emotional dimensions and environmental psychology into consideration in order to create the environments that sustainably support students’ well-being and quality of life.

Revitalizing Local Food and Wisdom: A Case Study of Ban Muang Klang, Ban Luang Subdistrict, Chom Thong District, Chiang Mai Province

Ladda Prasopsombat — 2026-08-31

Background and Objectives: Traditional local food represents a form of cultural heritage that reflects the identity, way of life, beliefs, and wisdom of local communities. However, contemporary economic, social, and cultural changes have increasingly affected the transmission of knowledge related to traditional food, particularly the intergenerational transfer of culinary practices and local wisdom. Consequently, the preservation and revitalization of traditional food knowledge have become important issues that warrant further study and promotion in order to safeguard cultural identity and strengthen communities in a sustainable manner. The objective of this study is to examine local wisdom related to traditional local food, with the intention of contributing to the support of community learning, transmission, and revitalization of traditional local food wisdom. This is because food represents local identity, reflecting the way of life, beliefs, and relationships among people in the community. The development of this body of wisdom will help promote and revitalize traditional local food so that it continues to exist.

Methods: This study employed a qualitative research approach. The data were collected from academic documents, research reports, scholarly articles, and related studies, together with fieldwork. The field data were gathered through interviews with 10 key informants, including monks, teachers, local wisdom holders, members of women’s groups, and both formal and informal local leaders. The research was divided into two main phases: Phase 1 involved qualitative ethnographic inquiry, and Phase 2 employed participatory action research (PAR).

Results: The findings reveal that local food is integral to fostering community learning, transmitting knowledge, restoring cultural practices, and ensuring practical application in daily life. As a marker of local identity, it embodies the community’s lifestyle, belief systems, and social relationships. The cultivation and preservation of culinary wisdom not only strengthen self-reliance but also enhance learning capacities and further develop the community’s body of knowledge derived from its food-related wisdom.

Application of this study: This research resulted in the development of a comprehensive learning tool on local food, available in both video and manual formats. The tool is intended for dissemination and integration into the school curriculum within the Ban Luang Subdistrict Municipality, Chom Thong District, Chiang Mai Province.

Conclusions: This research aimed to study, document, and revitalize local wisdom related to traditional food, which reflects the identity, way of life, beliefs, and social relationships of the community amid ongoing social and cultural changes that have affected the transmission of such knowledge. The study employed a qualitative research approach combined with participatory action research, drawing upon documentary sources and fieldwork involving key community informants. The findings indicate that traditional local food constitutes a significant foundation for the learning, transmission, and application of local wisdom. It contributes to the promotion of self-reliance, the development of learning skills, and the extension of the community’s body of knowledge. Furthermore, the study resulted in the development of learning resources in the form of videos and a traditional local food manual for dissemination and for supporting teaching and learning within the local curriculum. These resources serve as an important means of preserving and sustaining the community’s cultural heritage.

Development and Design of Thai Song Dam Costumes Toward International Fashion: Nong Song Hong, Ban Phaeo District, Samut Sakhon Province

Wachirasak Kienwong — 2026-08-31

Background and Objectives: The Thai Song Dam costumes of Nong Song Hong Subdistrict, Ban Phaeo District, Samut Sakhon Province represent a long-standing body of weaving wisdom that has been passed down through generations. They constitute a valuable local identity worthy of preservation and transmission to future generations. This study aims to conserve, revitalize, and promote Thai Song Dam weaving traditions as a sustainable form of cultural heritage while exploring their adaptation within contemporary fashion contexts. Furthermore, it seeks to develop Thai Song Dam costumes into innovative fashion products that reflect ethnic identity and align with international fashion standards. The specific objectives were 1) to study the identity and symbolic meanings of Thai Song Dam textile patterns in Nong Song Hong, 2) to synthesize concepts for value creation and the development of Thai Song Dam costume design toward international fashion, and 3) to evaluate the developed fashion prototypes and promote cultural tourism within the community.

Methods: The study employed a mixed-methods approach combining participatory action research (PAR) and creative research. The data were gathered through field observations, in-depth interviews with ten artisans and elders, focus group discussions with community members and designers, and co-creation workshops producing ready-to-wear and high fashion collections. In addition, the quantitative data were collected from 150 consumers using structured questionnaires assessing satisfaction in five areas: cultural identity, design aesthetics, functionality, comfort, and market potential.

Results: The research findings revealed that significant Thai Song Dam motifs, such as the “Khok Khut” motif, which symbolizes strength, and the “Dok Paet” motif, which represents abundance, can be appropriately applied to contemporary fashion design, resulting in two fashion garment prototypes: 1) Ready-to-Wear, featuring indigo-dyed casual garments with simplified ethnic motifs, and 2) High Fashion, comprising gowns and suits with enlarged embroidered and digitally printed patterns. The overall level of satisfaction was high ( x = 4.37, S.D. = 0.41), indicating that consumers held positive perceptions toward the developed fashion prototypes. Cultural identity received the highest rating (x = 4.50, S.D. = 0.38), reflecting clear recognition and acceptance of the distinct ethnic identity. Other dimensions were also at a high level, including aesthetic design quality (x = 4.47, S.D. = 0.41), market potential (x = 4.43, S.D. = 0.39), wearing comfort (x = 4.25, S.D. = 0.40), and functionality (x = 4.18, S.D. = 0.46).

Application of this study: The project bridged traditional heritage and contemporary innovation, establishing a model for integrating cultural wisdom into creative economy. The participatory process empowered artisans, encouraged intergenerational knowledge transfer, and fostered a community brand identity aligned with Thailand’s “Soft Power” strategy.

Conclusions: This study aimed to preserve and develop the weaving wisdom of the Thai Song Dam community in Nong Song Hong, Ban Phaeo District, Samut Sakhon Province, so that it can be sustained as cultural heritage and appropriately extended into contemporary fashion. Employing a mixed-methods research design that integrates participatory action research and creative research, the study found that significant motifs of Thai Song Dam textiles, such as the “Khok Khut” and “Dok Paet” motifs, demonstrate strong potential for application in contemporary fashion design. This resulted in the development of two garment prototypes: ready-to-wear and high-fashion designs. Consumers expressed a high level of satisfaction with the prototypes, particularly in terms of cultural identity and design aesthetics. The study therefore demonstrates that integrating local wisdom with fashion innovation can generate cultural, economic, and creative tourism value, while sustainably supporting knowledge transmission and the enhancement of the community’s cultural power, or soft power.

Analyzing the Theme, Narrative Structure, and Choreographic Strategies in a Dance Performance Interpreting the Nativity of Jesus in Catholicism Within the Thai Cultural Context

Dharakorn Chandnasaro — 2026-08-31

Background and Objectives: The sacred narrative of Roman Catholic Christianity and Thai classical dance can converge within the context of theological embodiment. This study examines the Nativity of Jesus Christ by exploring how core theological concepts of Roman Catholicism—namely the Incarnation, Kenosis, Revelation, Mary as the Mother of God (Theotokos), and Eschatological Peace—can be meaningfully conveyed through the choreographic structure of Thai classical dance. The study is based on the conceptual frameworks derived from Khon and Lakhon Nai, two traditional forms of Thai performing arts. The objectives are twofold: 1) to analyze the theological and narrative dimensions of the Nativity from a Catholic perspective, and 2) to examine how these theological components can be adapted through Thai dance techniques, spatial dramaturgy, temporal structuring, and costume semiotics.

Methods: The study employed a qualitative interpretive research design, integrating theological exegesis, choreographic analysis, and ethnographic inquiry. Hermeneutical inculturation theory, semiotics of performance, and choreographic design theory were utilized as critical frameworks. The data were collected through the textual analysis of key biblical and Catholic doctrinal sources, the analysis of Thai dance movements through Khon and Lakhon Nai, together with semi-structured interviews with theologians and Thai classical dance instructors. The data were analyzed using thematic analysis and hermeneutic interpretation in order to integrate the findings from theological, dance, and ethnographic perspectives.

Results: Specific stylistic and aesthetic features of Thai classical dance—particularly the codified gestures (phasa ta), hierarchical spatial dramaturgy, cyclical rhythmic patterns (natab), and symbolic costume color palettes—demonstrated a strong capacity to convey theological meaning when adapted to suit the cultural and religious contexts. The Khut Chang Nang gesture embodied Marian consent and receptivity, while Kra-Tai Chom Chan expressed divine humility (Kenosis). Mandala-based spatial formations organized around a Christocentric axis symbolized Incarnation and cosmic renewal, reflecting the liturgical transition from Advent to Epiphany. Furthermore, reflections from both performers and audiences affirm the aesthetic power of the performance in evoking emotions of faith. At the same time, however, they reveal interpretive challenges, highlighting the need for clear dramaturgical framing and contextual presentation in cross-cultural theological dance performance.

Application of this study: This research offers a practical methodological model for the artists, theologians, and scholars engaged in intercultural sacred performance. It contributes significantly to the expansion of methodological discourse within theological performance studies, intercultural dramaturgy, and liturgical arts. In addition, the study demonstrates that indigenous dance systems such as Thai classical dance can serve as a dynamic artistic and theological medium for communicating complex religious content, thereby contributing to the development of art and theology at the international level. It also opens up possibilities for further practice-based experimentation on how traditional cultural systems can function as meaningful restorative media in conveying sacred narratives that are not originally their own within a globalized context.

Conclusions: This study affirms that the adaptation of the Nativity of Jesus into Thai classical dance is both theologically coherent and culturally respectful. This study confirms that the adaptation of the Nativity of Jesus into the structure of Thai classical dance, in a manner aligned with the contemporary context, can be fully realized both theologically and culturally. The research further demonstrates that dance is not merely an aesthetic form of expression, but can also serve as a powerful tool for theological reflection, effectively bridging the gaps between culture, religion, and epistemology. Moreover, it emphasizes that the creative and contextually respectful translation of sacred narratives into the aesthetics of dance can harmoniously enrich both religious and artistic depth. It also encourages sustained interdisciplinary collaboration among choreographers, theologians, and cultural practitioners in order to support ethical and culturally respectful approaches to integrating faith and sacredness through dance performance.

The Development of the Nang Songkran Dance Performance From Cultural Capital to Enhance Values in the Context of Contemporary Thai Society

Pravit Rittibul — 2026-08-31

Background and Objectives: The Songkran legend and tradition represent a vital cultural capital of Thailand. However, their profound meanings and moral principles have gradually diminished due to changing social contexts. This research aims to analyze cultural capital, beliefs, and moral values to develop the “Rabam Nang Songkran” dance performance as a cultural medium for preserving identity and promoting the value of Thai performing arts to international and contemporary audiences.

Methods: This research employed a mixed-methods research design. The qualitative research involved document analysis, fieldwork, and in-depth interviews with experts in Thai classical dance and Rabam Nang Songkran performances. Quantitative research was conducted through quality and appropriateness assessments of the developed performance by six Thai performing arts experts, using mean and standard deviation for data analysis.

Results: The evaluation results indicated that the performance quality was at the highest level ( = 4.60, S.D. = 0.52). The study found that the performance structure was redesigned to align with contemporary cultural contexts to enhance audience accessibility while maintaining core cultural capital from the Songkran legend. This integrates beliefs regarding time, cosmology, and the virtue of gratitude. The creative process involved synthesizing eight elements of performing arts: performance format, script, performers, music and lyrics, costumes, props and scenery, lighting techniques, and stage utilization.

Application of this study: This performance serves as an effective cultural medium to transmit traditional wisdom and beliefs to modern audiences. Furthermore, it provides a guideline for leveraging cultural capital to create value-added contributions to the creative economy while preserving the original identity and meaning of the work.

Conclusions: This research demonstrates that the cultural capital embedded in the Songkran legend and tradition can be effectively reinterpreted and transmitted through contemporary performing arts. The development of the Rabam Nang Songkran Dance integrates traditional beliefs, moral values, and cultural knowledge related to time, cosmology, and gratitude within a performance structure that is accessible to contemporary audiences. The findings reflect that performing arts serve not only as a means of cultural preservation but also as an important mechanism for communicating meaning, fostering learning, and connecting younger generations with the cultural foundations of Thai society. The development of the Nang Songkran Dance performance thus serves as an example of applying cultural capital to generate social value and contribute to the creative economy, while preserving the identity and continuity of Thai arts and culture in contemporary and international contexts.

Cultural Heritage Innovation Through Performing Arts: The Creation of Pa Sin Tin Chok Isan Dance Performance to Promote Traditional Silk Weaving

Sunisa Potisansuk — 2026-08-31

Background and Objectives: There has been a decline in the interest of traditional Thai weaving practices that necessitates the implementation of promotion mechanisms to encourage the preservation of these traditions. This study examines the integration of traditional silk weaving techniques into Northeastern Thai (Isan) folk culture through the creation of Pa Sin Tin Chok of Isan, a choreographed performance inspired by weaving practices in Nong Bua, Mahasarakham Province. The objective of this research is to revive and preserve the cultural wisdom heritage of silk weaving by providing opportunities for younger generations to participate through performing arts, while respecting the interpretive authority, meanings, and aesthetic values of the local community. The interpretation and creative development of this work are grounded in several theoretical frameworks, including body movement theory, aesthetic theory, performance success theory, and cultural diffusion theory.

Methods: Using a creative practice–based methodology, the research combined documentary analysis, field observations participant and non-participant, and expert/performance interviews. Co-creation workshops with master weavers in Ban Nong Bua mapped weaving gestures and narratives, which were translated into movement phrases, music, costume motifs, and stagecraft. The resulting work integrates traditional Isan dance vocabularies with weaving actions, and employs both traditional and modern musical instruments. All activities conducted in this study received ethical approval, and voluntary informed consent was obtained from all participants.

Results: The performance successfully translated weaving gestures into dance, generating a narrative that highlights the cultural significance of Isan silk traditions and demonstrating that performance can function as both a medium of knowledge transmission and a mechanism for cultural innovation. Co-creative processes foregrounded local interpretive authority and produced movement idioms legible to community audiences. The project also reflected the structural challenges—labor intensity, market pressures, and environmental problems—relevant to long-term sustainability of the craft.

Application of this study: The model offers a replicable approach for performance-based heritage work:
1) embed co-creation with artisans, 2) convert craft processes into movement pedagogy, 3) integrate workshops (basic loom setup, thread/dye practice) into rehearsal, and 4) disseminate via festivals, curricula, and digital media to reach youth and broader publics. It is adaptable to other crafts and cultural contexts.

Conclusions: This study demonstrates that performing arts can serve as an innovative means of preserving and transmitting cultural heritage. Its key contribution lies in transforming the traditional silk-weaving process of B
an Nong Bua community into a language of dance through the creative integration of choreography, music, costumes, and performance structure that reflect the stages and cultural meanings of silk weaving in the Isan context. Unlike conventional forms of knowledge transmission that occur within families or among artisans, this approach converts traditional craft knowledge into a performance-based learning medium accessible to a wider audience. The creative performance Pa Sin Tin Chok Isan functions as both a platform for cultural communication and a means of engaging younger generations, while enhancing the cultural visibility and value of the community. Strategically, this approach can be applied in conjunction with cultural activities, creative tourism, and learning activities in educational institutions to support the sustainable preservation and development of local wisdom heritage in the future.

Metaphors of Nostalgia Among Thai Language Users on Application X: A Conceptual Metaphor and Metaphor Function Approach

Xin Xie — 2026-08-31

Background and Objectives: Nostalgia is an important and complex emotion with both positive and negative impacts in people’s daily lives. It can therefore be difficult to use language to clearly explain the emotion of nostalgia, which is inherently abstract. Metaphors appear to be a key tool that could help explain nostalgia more concretely and clearly. This research, therefore, aims to study conceptual metaphors of nostalgia, which are reflected through metaphorical expressions used by Thai language users on the X application (formerly known as “Twitter”), and to study the functions of these nostalgia metaphors from the above data.

Methods: The data were collected from X from January 2023 to September 2025, by searching the keyword “khwam khitthueng” (nostalgia). Metaphorical expressions were then selected from non-metaphorical expressions. The Conceptual Metaphor Theory (Lakoff & Johnson, 2003) as further developed by Kövecses (2002, 2004) was applied to analyze these metaphorical expressions and classified into conceptual metaphor groups. Only groups with a total frequency of five or more occurrences of metaphorical expressions were included in the study. Furthermore, the functions of these nostalgia metaphors were analyzed with the Functions of Metaphor Theory of Goatly (1997) by focusing on their semantic features and the context, then classified the functions of these nostalgia metaphors into groups.

Results: The research findings revealed 4 conceptual metaphors of nostalgia used by Thai language users on X, which were reflected through a total of 157 metaphorical expressions. These metaphors, in descending order of frequency, are [NOSTALGIA IS A PERSON], [NOSTALGIA IS AN OBJECT], [NOSTALGIA IS A DISEASE] and [NOSTALGIA IS WATER]. Moreover, these conceptual metaphors perform several significant functions: the Ideational function, the Ideational and Interpersonal function, the Interpersonal function and the Textual function. Notably, the Ideational function and the Textual function were identified in almost all conceptual metaphors.

Application of this study: This research reveals the conceptualizations of nostalgia of Thai language users. It fosters a deeper understanding of nostalgia among Thai people. Furthermore, the findings have pedagogical benefits to some courses such as “Language and Thoughts” or “Language in Thai Society and Culture”.

Conclusions: This study demonstrates that the emotion of nostalgia (khwam khitthueng) is conceptualized by Thai language users through metaphorical expressions grounded in familiar, concrete, and everyday experiences. Four major conceptual metaphors were identified: [NOSTALGIA IS A PERSON], [NOSTALGIA IS AN OBJECT], [NOSTALGIA IS A DISEASE] and [NOSTALGIA IS WATER]. These metaphors reveal how Thai speakers understand and communicate an abstract emotional experience by mapping it onto physical and social domains of experience. Beyond conveying meaning, the metaphors function as linguistic resources for organizing thoughts, expressing emotions, establishing interpersonal connections, and constructing self-expression in online social media spaces. The findings contribute to a deeper understanding of the relationship between language, cognition, and emotion among Thai language users, while reflecting the role of metaphor as a linguistic mechanism that helps convey complex emotional experiences in ways that can be communicated and understood effectively.

Representations of Thai Children Conveyed Through Linguistic Strategies in Primary School Textbooks for “Civic Duty, Cultures and Lifestyles in Society, Economics, and Geography” Subject

Suchittra Sae-Lim — 2026-08-31

Background and Objectives: Textbooks constitute a form of print media with wide circulation, as they are materials used in teaching and learning within formal education systems. Beyond their function of conveying knowledge content, they also serve as discursive instruments for instilling particular ideologies, beliefs, and values among learners. This research aims to study the linguistic strategies employed in constructing representations of children in primary school textbooks, and to analyze the discourse practices and sociocultural practices based on the framework of critical discourse analysis.

Methods: The data were collected from six primary school textbooks covering grades 1–6 for the subject “Civic Duty, Cultures and Lifestyles in Society, Economics, and Geography.” The data were analyzed using Fairclough’s (1995) framework of Critical Discourse Analysis.

Results: The research findings revealed 1) Text Analysis (Linguistic Strategies): Textbooks employ linguistic strategies, including the use of representation of social actors and transitivity, to present three main representations of children: children as individuals responsible for themselves, children as individuals responsible for their families, and children as individuals responsible for society and the nation. 2) Discourse Practice Analysis: Textbooks constitute discourse produced by authoritative experts under the supervision and guidance of state agencies both prior to and after the production of the text, with teachers transmitting this to students. The content presented in the text is acknowledged to be accurate and trustworthy, making students ready to learn, understand, and willingly comply. 3) Sociocultural Practice Analysis: The representations of children portrayed through the text are shaped by sociocultural contexts relevant to key ideologies aligned with state policies regarding the cultivation of good citizenship to utilize education as a tool for fostering youth to become good citizens of the nation. Simultaneously, such discourse contributes to the construction of representations of children or youth deemed “desirable” by society, which play a role in guiding the thoughts, beliefs, and behaviors of learners. This demonstrates that textbooks play a role in controlling and transmitting societal ideologies among individuals.

Application of this study: This study’s findings may serve as a framework for research on discourse and representation, or for comparative analyses of how children and individuals across different age groups are portrayed in textbooks across various subjects. Furthermore, they may be utilized as preliminary data for curriculum development to present lesson content in a more diverse and comprehensive manner.

Conclusions: The findings of this research reveal how certain ideologies and beliefs are subtly embedded within the text, with language serving as a crucial tool in constructing representations of children presented in textbooks to shape them into desirable future citizens or members of society. Beyond serving instructional purposes and conveying academic content in accordance with the curriculum, textbooks are also created to instill certain thoughts, beliefs, and values that the state deems correct, appropriate, or necessary for learners to adopt.

Translation Strategies for Thai Superstition and Belief in Netflix Thai Horror Films: A Multimodal Perspective on Interlingual Subtitling

Theera Roungtheera — 2026-08-31

Background and Objectives: Superstition and belief are deeply embedded in Thai culture and frequently depicted in Thai horror films, posing challenges for translation into other languages. Despite growing research on culture-specific items (CSIs), limited attention has been paid to how such elements are translated across multiple films within the same genre. This study aims to analyse the translation strategies used to render Thai culture-specific expressions of superstition and belief in 14 Thai horror films streamed on Netflix between 2021 and 2024. It also adopts a multimodal perspective to explore how subtitling constraints are negotiated through the interaction of verbal and non-verbal elements

Methods: A total of 276 lexical items and phrases were analyzed using the translation strategy frameworks of Baker (1992) and Pinmanee (2018). The analysis combines quantitative frequency data with qualitative interpretation, considering each translation within its audiovisual context.

Results: Ten translation strategies were identified, with paraphrase using a related word being the most frequently employed strategy (43.68%), followed by paraphrase using an unrelated word (16.97%), cultural substitution (8.30%), and using a loan word (7.94%). The findings further revealed a tendency to employ concise translation strategies, particularly paraphrase-based strategies, the use of more general words, and omission, reflecting the technical constraints of subtitling in terms of space and time. This tendency suggests translators’ efforts to balance audience comprehension and readability with the transfer of cultural meanings under subtitle limitations. Although some culturally specific meanings were simplified or adapted, cultural meanings could still be conveyed through the multimodal nature of film, in which visual and narrative elements played a role in co-constructing meaning.

Application of this study: This study contributes to audiovisual translation (AVT) research by demonstrating how multimodal elements support the transmission of culturally specific meanings, even when subtitles are condensed or adapted under technical constraints. The findings may also serve as practical guidance for translators and subtitle practitioners in handling culturally embedded audiovisual content and provide a basis for future studies on AVT in other culturally complex contexts.

Conclusions: The findings suggest that meaning in AVT is conveyed not only through subtitles but also through the interaction of verbal, visual, and contextual elements. In translating Thai superstition and belief, translators are required to balance cultural specificity with audience comprehension under the spatial and temporal constraints of subtitling. The findings also reflect the negotiation between domestication and foreignization, while some cases show features of exoticization. This suggests that the translation of culturally embedded content in audiovisual media should not be considered from a linguistic perspective alone, as multimodal elements also play an important role in supporting meaning.

Pragmatic Strategies in Travel and Hospitality Advertising Slogans

Rawisiree Suteerapongsit — 2026-08-31

Background and Objectives: In advertising discourse, messages are often designed to use minimal words while having the maximum persuasive impact. One common way to accomplish this is through the strategic use of implicit meanings—the central focus of pragmatic theory. Among the key pragmatic concepts, presupposition (information assumed to be true based on what is explicitly stated) and implicature (additional meaning derived from the interaction between language and context) serve as powerful devices for attaining this effect. Despite the recognized importance of these pragmatic concepts in advertising, few studies have investigated their combined application in the tourism sector, specifically across its subcategories. To fill this gap, the main aim of this study is to examine how presupposition and implicature function as persuasive strategies in the different sectors of travel and hospitality advertising slogans by identifying the types of presupposition and implicature employed and analyzing the categories of the information they convey.

Methods: The study analyzed 465 travel and hospitality advertising slogans across eight industry subcategories (coach travel, train travel, camping, cruise, hostel, hotel, motel, and resort) drawn from the Database of Advertising Slogans using a mixed-methods approach involving both quantitative and qualitative analysis. Presuppositions were categorized into six types (existential, factive, lexical, structural, non-factive, and counterfactual) and implicatures were classified into three types (conventional, generalized conversational, and particularized conversational) using established pragmatic frameworks. They were then coded and tabulated for frequency analysis. Reliability was enhanced through independent coding by three researchers, followed by meetings to reach conclusions on disputed cases. A qualitative content analysis investigated the rhetorical and thematic functions of these pragmatic features. This integrated procedure allows for both quantitative precision and interpretive depth, providing insights into how implicit meaning boosts persuasion in advertising and it adapts well to the complexity of promotional discourse.

Results: The findings reveal a clear dominance of existential presuppositions (77.95%) and a strong overall preference for generalized conversational implicatures (50.58%), though distribution patterns vary by sector-specific marketing goals. Presuppositions primarily communicate five types of information: customer needs and desires, destination or experience attributes, value propositions, service quality, and brand authority. Implicatures convey six themes: sensory and emotional experience, superiority and competition, transformation and escape, service reliability and personalization, social identity and belonging, and expertise and authenticity. These categories align with the strategic focus of different travel sectors. Presupposition and implicature work cooperatively to deliver dense and compelling messages that prompt audience inference while maximizing brevity—ideal for advertising’s constrained format. This integrated analysis contributes to our understanding of how implicit meaning supports persuasive communication in tourism, especially in a service-oriented context where the product is an experience rather than a tangible object.

Application of this study: This study shows how presupposition and implicature contribute to creating concise and persuasive messages in travel advertising slogans. It offers practical insights for tailoring slogans to the unique value propositions of various travel sectors. In terms of pedagogical implications, it underscores the importance of teaching pragmatic mechanisms in business English curricula, particularly in tourism-focused contexts like Thailand. Theoretically, it highlights how these pragmatic tools function unitedly to convey layered meanings through minimal language, in line with relevance-based communication paradigms.

Conclusions: This study analyzed 465 travel and hospitality advertising slogans to explore how presupposition and implicature are utilized to convey persuasive and succinct messages in eight subcategories of the industry. Although researcher triangulation supported validity, limitations include interpretive subjectivity, the absence of multimodal context analysis, and assumptions regarding intentionality and audience effect. Future studies should therefore include visual analysis, audience reception studies, and cross-sector comparisons. Despite its limitations, the study offers practical guidance for branding in specific sectors, contributes to theoretical concepts through Relevance Theory, and supports business English education—particularly in a tourism-driven country like Thailand—by highlighting the effective incorporation of implicit strategies in professional communication.

Comparing the Syntax of the Verb /lên/ in Thai and /wán/ in Mandarin: Structural Patterns and Structural Constraints

Peng Bo — 2026-08-31

Background and Objectives: Although Thai /lên and Mandarin /wán/ are commonly glossed as ‘play’, they diverge in how meanings are distributed across constructions, so lexical equivalence does not guarantee structural equivalence. In particular, they contrast in object realization, complement packaging (Thai more analytic vs. Mandarin more compact patterns), and the licensing of figurative and stance readings (Thai more template-bound vs. Mandarin more productive /wán/+X frames). This study aims to identify and compare the core construction types of /lên/ and /wán/, specify where functional equivalence holds, and show that cross-linguistic substitutability is construction-dependent rather than word-to-word.

Methods: A qualitative, corpus-based comparison employed Tagmemic slot–filler analysis for structural classification and Construction Grammar for construction-specific interpretations and constraints. The Thai data were drawn from the Thai National Corpus (TNC) and Thairath Online (2021–2023), with reference to the Royal Institute Dictionary (2011) and Khlang Kham; the Mandarin data were drawn from the CCL corpus (1990s–2020s). After screening and deduplication within construction types, the observation set contains 977 Thai and 885 Mandarin instances.

Results: Thai /lên/ clusters into seven recurrent patterns, with a strong preference for nominal fillers in the
object slot; extended readings were typically licensed by specific templates such as /lên kàp/ + NP (co-participation/interaction targets and conventional figurative uses), V/VP + /lên/ and /lên-lên/ (stance marking and mitigating seriousness), and clause-linked complements. Mandarin /wán/ showed ten recurrent patterns with greater flexibility, including nominalized/elliptical object expressions, compact complements (e.g., V-de-Adj), stance templates (V-zhe-/wán/), and reduplication (/wánwán/). Overall, the similarities between the two languages are most evident in literal “play” contexts, while notable differences emerge in object patterns, complement encoding, and the licensing of figurative/stance meanings.

Application of this study: The findings support teaching, bilingual lexicography, and translation by turning recurrent patterns into practical templates and mapping rules. For pedagogy and dictionaries, senses can be presented by construction and idioms treated as fixed form–meaning pairings with usage constraints. For translation, the construction inventory helps select structure-level equivalents when direct verb substitution fails, especially in figurative uses, stance-marking constructions, and complement constructions.

Conclusions: This research aimed to study and compare the use of the verbs /len/ (“play”) in Thai and /wan/ (玩) in Mandarin Chinese in order to explain the relationship between meaning and linguistic structure that governs their usage. Drawing on corpus-based data and employing a combination of Tagmemic analysis and Construction Grammar, the study found that although both verbs share the basic meaning of “play,” they differ significantly in terms of object patterns, complement encoding, and the extension of metaphorical and attitudinal meanings. The equivalence between “เล่น” and “玩” is therefore structural rather than word-for-word. Thai exhibits extended meanings that are tied to specific constructional patterns, whereas Chinese shows greater flexibility and is more conducive to semantic extension through the “玩 + X” framework. The findings can be applied to language teaching, bilingual lexicography, and cross-linguistic translation. Future studies should incorporate spoken language data and quantitative analysis to more comprehensively examine differences across idiomatic expressions and text types.

Enjoyment, Anxiety, and Boredom in Learning Chinese as a Foreign Language: Their Predictive Roles in Academic Achievement

Caijun Lin — 2026-08-31

Background and Objectives: Emotion research in L2 acquisition has shifted from solely focusing on foreign language anxiety (FLA) to exploring a range of emotions, including foreign language enjoyment (FLE) and foreign language boredom (FLB). Studies, mainly with L2 English learners, consistently show FLE positively and FLA/FLB negatively predicting academic achievement. However, research on the learning emotions of Chinese as a foreign language (CFL) learners remains limited, particularly concerning emotions beyond anxiety among Thai learners. Thailand is a key context for CFL, and its trilingual university students are the main learning group. This gap in knowledge, especially regarding FLE and FLB, hinders effective teaching interventions. This research aims to investigate the status of the three core emotions (FLE, FLA, and FLB) among Thai trilingual CFL learners and their predictive effects on overall academic achievement in their Chinese Comprehensive course. The goal is to expand the research base and provide insights for improving CFL teaching effectiveness in Thailand.

Methods: Eighty Thai trilingual learners of CFL in their Advanced Chinese course were surveyed using adapted scales for FLE, FLA, and FLB. SPSS 23 and SPSSPRO were used for reliability, validity, descriptive, and correlation analysis. Stepwise linear regression assessed the emotions’ predictive effect on the students’ overall academic achievement.

Results: The learners reported relatively high enjoyment alongside moderate anxiety and boredom, with positive emotions generally outweighing negative ones. Enjoyment was mainly influenced by teachers, while anxiety was most evident in reading and writing tasks. Enjoyment showed a weak positive relationship with academic achievement, whereas anxiety had a moderate negative relationship and boredom a weak negative one. Enjoyment was weakly negatively related to both anxiety and boredom, while anxiety was moderately positively related to boredom. In terms of prediction, enjoyment had a small-to-moderate positive effect on achievement, anxiety had a moderate negative effect, and boredom showed no significant effect.

Application of this study: The findings validate the Control-Value and Broaden-and-Build theories, offering two key applications for teaching advanced Thai CFL learners. Teachers should enhance emotional support and foster a positive classroom climate through affective engagement, positive feedback, and interactive teaching to increase enjoyment and reduce anxiety and boredom. In addition, instructional design should aim to reduce anxiety in order to prevent boredom, through approaches such as sequencing learning activities, providing clear guidance, promoting collaborative learning, and incorporating varied activities. These should be implemented alongside the integration of emotion regulation and authentic assessment, which can help reduce test-related stress, maintain continuity in learning, and promote both language development and emotional well-being.

Conclusions: This research demonstrates that emotions play a significant role in the Chinese language learning achievement of Thai trilingual learners. The participants reported relatively high levels of FLE, while FLA and FLB remained at moderate levels. The findings indicate that enjoyment serves as a facilitating factor in language learning, whereas anxiety exerts a substantial negative influence on academic achievement and is associated with increased levels of boredom. These results reflect that positive and negative emotions do not operate independently but interact dynamically in shaping learners’ language learning experiences. Therefore, Chinese language instruction should place greater emphasis on fostering an emotionally supportive learning environment that enhances enjoyment, reduces anxiety, and encourages active learner engagement. Such an approach can contribute not only to improved language achievement but also to the long-term emotional well-being of learners.

A Cross-Cultural Study of Complaint Strategies via Spoken and Text-Messaging Modes: A Comparison of Native Korean Speakers, Native Thai Speakers, and Thai Learners of Korean

Hyeseon Jeong — 2026-08-31

Background and Objectives: Human communication manifests in various forms. The expression of dissatisfaction constitutes one form of communication that may be conveyed through both verbal and nonverbal channels. While previous research has explored complaint strategies within individual linguistic communities, fewer studies have examined how sociocultural factors and communication patterns influence the use of linguistic strategies. This study aims to examine the speech act of expressing dissatisfaction and how linguistic strategies vary according to sociocultural factors and communication media. The study compares Korean native speakers, Thai native speakers, and Thai learners of Korean. It employs a research design that investigates two modes of communication: spoken interaction and text messaging via mobile phones. These modes reveal that each form of communication entails different interactional constraints. The study analyzes linguistic strategies used to express dissatisfaction in relation to varying sociocultural factors and communication patterns, as well as the development of interlanguage pragmatics reflected in Thai learners of Korean.

Methods: The data were collected from university students in Korea and Thailand using a discourse completion test (DCT). The scenarios were designed to take into account contextual factors, including public and private situations; social factors, particularly the interlocutors’ status; and communication modes, namely spoken interaction and text messaging. These factors were examined in terms of how they influenced the performance of the speech act of expressing dissatisfaction. The participants were asked to express dissatisfaction in each scenario. The linguistic strategies analyzed included direct expressions of dissatisfaction, indirect expressions of dissatisfaction, the use of mitigating devices to reduce the force of the utterance, and the selection of supportive moves, among others. The researchers employed a widely recognized framework for speech act analysis and conducted comparisons across speaker groups in order to reveal differences in linguistic strategies.

Results: The findings revealed clear cross-cultural and cross-modal differences in complaint realization. The native Korean speakers showed a higher proportion of direct complaint strategies in text-messaging contexts than in spoken-mode scenarios, while frequently combining direct expressions with mitigation devices such as polite endings, address terms, greetings, and emotional expressions. This pattern suggests that directness in Korean often operates within relationally attentive discourse rather than functioning as overt confrontation. The native Thai speakers consistently favored indirect and harmony-oriented strategies across both modes, relying on questions, wishes, explanations, or contextual hints rather than explicit confrontation. Their complaints emphasized relationship maintenance and the minimization of interpersonal tension. The Thai learners of Korean exhibited hybrid pragmatic patterns, combining Thai-style indirectness with emerging Korean-style politeness strategies. In some contexts, the learners transferred indirect strategies from Thai, while in others they adopted Korean mitigation markers without fully adjusting levels of directness. Overall, the findings indicate that linguistic strategies for expressing dissatisfaction are shaped by sociocultural factors and modes of communication. In particular, the mode of communication exerts a significant influence on the use of linguistic strategies.

Application of this study: The findings underscore the importance of integrating pragmatic and intercultural awareness into Korean language education, particularly in multimodal communication contexts. The findings indicate that learners achieved greater communicative success through instruction that promoted pragmatic knowledge, taking into account social factors such as social status, degree of intimacy, and mode of communication. In addition, a comparative study of linguistic strategies may help reduce pragmatic failure in intercultural communication.

Conclusions: This study investigated the speech act of expressing dissatisfaction among native Korean speakers, native Thai speakers, and Thai learners of Korean, with particular attention to the influence of sociocultural factors and communication modes, including spoken interaction and text messaging. The findings revealed that the linguistic strategies for expressing dissatisfaction vary according to cultural context and communication channels. The native Korean speakers tended to employ more direct strategies while maintaining politeness, whereas the native Thai speakers preferred indirect strategies to preserve interpersonal harmony. The Thai learners of Korean demonstrated the characteristics of interlanguage pragmatics by combining strategies from both languages.
The results reflect that the choice of linguistic strategies is shaped by sociocultural factors and communication modes. Therefore, Korean language instruction should integrate knowledge of pragmatics and intercultural communication in order to promote appropriate and effective language use across diverse communicative contexts.

Book Review: What is Digital History? by Hannu Salmi

Surachet Sukhlabhkich — 2026-08-31