Journal of MCU Modern Education Studies

Educational Management for Unity and Peace in ASEAN Community: Research into Practice

2020-11-29T15:22:55+07:00

Educational management for unity and peace in ASEAN community was presented in this article. It is the development of research into practice. The purposes were to develop strategy of educational management for the unity, and to propose trends of educational management for peace in ASEAN community. Future Research using Ethnographic Delphi Future Research (EDFR) was designed and the target group was educational personnel from ten ASEAN countries. Research tools were interview schedule and questionnaires. Qualitative data were analyzed by using content analysis and analytic induction, and quantitative data from EDFR questionnaires were analyzed using median, mode and interquartile range as descriptive statistics. Results were showed as follows: six strategic aspects of educational management for unity in ASEAN were synthesized which consisted of strategy 1 is to develop teachers and administrators, strategy 2 is to collaborate curriculum and assessment, strategy 3 is to enhance teaching and instruction, strategy 4 is to encourage educational research, strategy 5 is to facilitate educational opportunity, and strategy 6 is to develop educational management. The scenario of ASEAN education roadmap is to predict the future of education that to move towards education cooperation in 2018, to be a unity in education in 2020, to have education for peace in 2022, and to make ASEAN community full of unity and peace of education in 2024.

The academic article The role of opinion leaders of the greater Mekong region : Phra Maha Rajchakru Phon Samek

2020-11-29T15:26:55+07:00

This article focuses on telling the history of the local monks in the Mekong region which plays a role in both the world and the religion, that is. "Phra Maha Rajchakru Phon Sa Mek" to provide understanding and knowledge about the relationship between the monks and people during the year 1665 - 1776 as well as an understanding of local history, linked to specific characteristics of the era. Though it is limited access to primary data makes it impossible to explain some issues clearly.

The study found that Phra Maha Rajchakru Phon Samek’s outstanding is the role of proactive role as goodwill, especially as opinion leaders to promote peace in the Mekong region, avoid a power struggle, initiative to build Buddhist places of worship in Buddhism, such as Phra That Phanom. Moreover, it also adopted the principles of Buddhism to teach people to be strengthened to enhance society's dependence on aid. In the area of governance, the Phra Maha Rajchakru Phon Samek when he was given Champasak city by Mrs. Pang, Champasak governor. He has adopted four criminal traditionally Xang. As well as bringing major heet 12 kong14 which is the successor practice since ancient times, strengthen the Royal Kingdom of Champasak and can expand by sending disciple to be leaders in various districts Mekong region.Such as Mukdahan, Nakhon Phanom, Suvarnabhumi,Yasothon Salawan, Srinakonket , Kamtong, Tapon, Uttapue, Kongjeam, Don Mot Dang, Sri Jambang, Rattanaburi. When Phra Maha Rajchakru Phon Samek superb foundation of the kingdom stable and then invite king descent to celabrate to be king of Champasak city in 1713, the name was King Soisrisamutputthangkul. Later, Phra Maha Rajchakru Phon Samek head to observe the Pontifical Theology and die at the age of 90 years in 1720, but his role and contributions also make faith to the people in Mekong region as long as today.

The Helping Amelioration in Theravada Buddhist Philosophy

2020-11-29T15:34:26+07:00

Theravada Buddhist philosophy offers indiscrimination to solve the problem of selfishness through building mental equality. The Most Venerable Phra Phrom Kunaporn (P.A. Payutto) has called it “compromisation” - a process of reducing our own needs and that of the others to the level of the mutual agreeableness. This is through enacting regulations with the aim of human development rather than mental coercion. As a result, it leads to helping others without Lobha (greed), Dosa (hatred), and Moha (delusion) or Akusala-mūla (unwholesome roots) (D.III.275; It.45)

Consequently, helps in Buddhist philosophy is to develop through three development perspectives, i.e. 1) Saññā (perception)- it is possible to help under dogmas such as laws, disciplines, mores and common practices coded as the cornerstone one must not infringe without prior common agreement and consensus. 2) Viññāṇa (consciousness) - helps which is ministration emphasizing righteousness in accordance with Dhamma and not for oneself and anyone else. 3) Paññā (wisdom) - helps under prudence which are not just only supporting Dhamma or promoting righteousness but also enabling the persons under assistance to achieve self-development through self-reliance rather than leaving them forever awaiting helps from other people.

Myanmar: Different Ethnicities in Thai Buddhist University of Mahachulalongkornrajavidyalaya University in Ayutthaya Province

2020-11-29T15:36:16+07:00

This article aims to study the diversity of local groups that are native who come from Myanmar and was known as “Ethnic group”. This study focuses on studying the idea to help each other when they are living together in the same community. How do they learn and live together peacefully under the difference of historical consciousness? Documentary study, area studies and participatory observation of actual conditions in Buddhist monastic universities were used for data collection. The main variable of the study is the way of Myanmar students to coexist under the diversity. Results of the study indicated that Burmese students at Mahachulalongkornrajavidyalaya University have shown the largest group in the university. There are a number of students in many ethnicities such as Tai Yai, Mon, Pa-long, Pa-O, etc. These Myanmar students come together to Thai Buddhist University under the framework of Buddhist education, activity and learning together in the classroom. This phenomenon makes cross cultural learning, adaptation and learning each other under the similarities and differences of each other.

Wat Nong Pah Pong: The Model of Organization Administration According to the Buddhist Way

2020-11-29T15:38:31+07:00

The purposes of this article are to present the background and development of Wat Nong Pah Pong, and to present the organization administration in the way of Wat Nong Pah Pong, which is the model of organization administration in the Buddhist way. Wat Nong Pah Pong, Ubon Ratchathani, belongs to the Mahanikaya Sect of Thai Sangha and under the guidance of Phra Bodhiyanthera (Ajahn Chah) has a unique management system, and successful in spreading Buddhism both in the country and abroad as well, by the systematic management system, and meticulous management. The finding is summed up as follows. In Planning, the ultimate goal or mission is set to attain the Nibbana. The administrative goal is set to preserve original traditional Buddhism and emphasize the practice of the threefold training (Ti-sikkha). There is also the creation of a tool to facilitate the management or to maintain the principle of discipline. There is a principle of pilgrimage to help subdue the Passion of the practitioners including the 14 monastics custom (Vatta) principles for the well-being of the meditator. There are two separate rules for monks and rules for nuns, as well as the daily religious observances (Kiccavatta) that focus on activities conducive to the practice. In organization management, the division is done in the form of a commission and has a clear assignment. Staffing is divided and performed according to the framework set by the group. Directing has been assigned to 10 monks and there are representatives of Phra Maha Thera in the country divided by the regions, and abroad to perform the function of judgment and command. In Co-originating, there is a secretariat function. Reporting offers both individual and organizational reporting in the form of a commission, and finally, the budget is the management of the central monastic consistory. Obviously, all ways are conducive to the attainment of the