Contents

Contents
o Welcome Message from the President of Suan Dusit Rajabhat University 7
o Message from the Vice-President of Research and Development Institute 9
o Message from the Director, The Institute of Language, Art and Culture 11
o Conference Organising Committee 13
o Conference Schedule 15
o Presentations
• ASEAN Music – Common issues, different sounds by Ms Joyce Teo 17
• Cultural diversity: Ancient world heritage sites in ASEAN region 25
by Asst.Prof.Dr. Plubplung Kongchana
• Effect of Rhythmic Physical Activity Program to promoting Physical Activity 31
and Psychological Variables Among Adolescents with Low SES by YoungHo Kim
• Food for Thought: Food for Healthy Living, Happy Life 41
by Ms Hnin Pwint Han (alias) Thae Thae
• The Study of Art and Cultural Identity of Mascot Design in Thailand
by Ms.Sujira Thanomporn
53
• Korean Students’ Mental Health and Its Difference in Gender,
Age and the Related Psychological Factors by HakKwon Lee
61
• The Development of Food Styling Curriculum in Creative Economy
for Food Business Personnel by Dr.Palunut Natchanalit
75
• The study of management potential of world’s heritage tourism site- case study:
Ayutthaya historical park and Sukhothai - Sri Satchanalai -Kamphaeng Phet
by Dr.Jeeranuch Sopha
77
• The retained value of tourism industry within Ayuthaya, Sukhothai and
Kumpangpetch province by Seelabutra, W
79
• Vitex glabrata Fruit Recipes and Their Total Phenolic Compound Amount 81
by Assoc.Prof. Dr.Thawatchai Phaechamud
• Structure Characteristic of Differrent Parts for Sonneratia caseolaris(L.)
Engl. Investigated with Scanning Electron Microscope
by Assoc.Prof.Dr.Thawatchai Phaechamud
87

Contents
• The Effects of Music and Meditation on Self Awarness of Nursing Students, 95
Suan Dusit Rajabhat University by Sresuda Wongwiseskul
• Conservation of Delicacy Native to Pattalung Province 107
by Asst.Prof.Nuchruedee Ruimai
• The Potential of Tourism Management on World Heritage Site : 109
Case of Ayuthaya and SuKhothai- Sri Satchanalai – Kampengpetch
by Asst.Prof.Runjuan Prawatmuang
• The research on tourist behavior in World heritage site: Case study 111
of Ayutthaya World Heritage Site and Historic Town of Sukhothai and
Associated Historic Towns by Treesuwan, S
• The Participation of Communities in Managing the World Heritage Sites:
Case Study of Pranakaornsriayuthaya Historical Park and Sukothai
Srisushanalai Kampangpet Historical Park by Supakitgosol, P., Klainchan,
K., Sudsiri, W., Gumboun, B. (DM.), and Mepongit, S.
113
• Meta-analysis of the Effects of Cissus quadrangularis on
Body Weight and Body Fat in Obese Subjects
by Assoc.Prof.Dr.Nalinee Poolsup
115

Welcome Message from the President
It is my great pleasure to welcome honourable speakers, distinguished
guests, presenters and all participants to Suan Dusit Rajabhat University.
I hope that all of you will enjoy visiting our university and staying in Thailand.
Suan Dusit Rajabhat University was originally founded as a finishing school
and has served Thai society as an educational institute for over 70 years. The
university has been recognized as a renowned institution for Thai cuisine and
decoration as well as traditional handicrafts. This expertise has been passed
down from generation to generation through the curriculum of the School of
Culinary Arts and the academic services of the Institute of Language, Art and Culture.
The year 2015 will be a challenging time for Thailand as it moves into the ASEAN
socio-cultural community. Our mission is not only to ensure Thai people are prepared for the
aforementioned community, but also to create a mutually beneficial relationship based on respect and
understanding between all ASEAN countries. It is important to bear in mind that the nations in ASEAN are
multi-ethnic, multi-religious, multi-lingual and multi-cultural, and as such are immense sources of cultural
diversity. Thus, this is a good chance for us to share our knowledge and experience about culture and
learn from each other through this conference. The cultural trip to Phra Nakhon Si Ayutthaya Province
as a part of the conference program will provide you with the opportunity to visit some historical sites
and experience the Thai way of life first hand.
I commend the Organizing Committee for their dedicated efforts in bringing the conference
to reality and I would like to wish this conference a great success.
Assoc. Prof. Dr. Sirote Pholpuntin
The President of Suan Dusit Rajabhat University

Message from the Vice-President of
Research and Development Institute
The Institute of Language, Art and Culture, Suan Dusit Rajabhat
University (ILAC) has held an annual seminar on different
topics related to Thai arts and culture since 2005. This year, to
celebrate the establishment of the ASEAN Community in 2015, ILAC
with the cooperation of the Ministry of Culture, will hold ILAC’s First
International Conference in 2011. The main focus will be on the
immense cultural diversity that can be found among all ten ASEAN
countries.
The theme is “ASEAN Cultural Diversity” and it will serve as a platform for academics to share
their research and knowledge on various topics that reflect the vast richness of life in Southeast Asia.
These include ASEAN foods, performing arts, handicrafts and alternative medicine.
This 2-day conference aims to promote the preservation of traditional culture in the region and
to share knowledge about culture in the region with the public. A cultural trip to Ayutthaya Province to
observe pluralism in society is also included. A cultural exhibition will also be organised alongside the
conference and will feature ASEAN foods, handicrafts and flower arrangements.
Participants will also enjoy the famous warmth and hospitality Thais are known for around the
world in the various social events and pre- or post-conference tours that we will arrange for everyone.
We profoundly appreciate all the efforts and contributions from guest speakers and the
advisory committee to the conference. We are especially grateful to the Ministry of Culture, the Office
of the Education Council, the Ministry of Education and the committee responsible for organising the
conference. We are delighted to welcome everyone to the 2011 International Conference “ASEAN
Cultural Diversity” and to Bangkok.
Assoc.Prof.Dr.Chavanee Tongroach
Vice-President for Research and Development
Chairman, the Organising Committee

Message from the Director, The Institute
of Language, Art and Culture
The establishment of the ASEAN community in 2015 will have
a significant influence on the cultural, political and economic situation of all ten
ASEAN countries. As one of the members of ASEAN, Thailand realizes how
important this event is, and has therefore put a great deal of effort into promoting
an understanding of ASEAN amongst the Thai people and the implications it
will have on their lives. Because of the many different languages and cultures
in the ASEAN region, a better understanding of these matters will help people to live together in peace
and harmony.
The Institute of Language, Art and Culture, Suan Dusit Rajabhat University (ILAC) has held
an annual seminar on different topics related to Thai arts and culture since 2005. This year ILAC,
with the cooperation of the Ministry of Culture, is holding a conference with the aim of enhancing
cooperation and promoting better understanding between the peoples of the ASEAN region. The theme
of the conference will focus on cultural diversity in the region, and the four main topics covered will be
ASEAN foods, performing arts, handicrafts, and alternative medicine. Participants will gain knowledge
not only from those presenting but also from the exhibition and a cultural trip to the most famous
ancient city in Thailand.
The Institute of Language, Art and Culture is grateful to all the distinguished speakers who
are kindly sharing their knowledge and valuable experience with regards to ASEAN culture. I would also
like to take this opportunity to thank the representatives from the embassies of the ASEAN countries,
the Bangkok Sogetsu Study Group, the Suan Dusit International Culinary School and the E-Learning
Center at Suan Dusit Rajabhat University for their active participation and wonderful exhibitions. A special
thank you goes to the members of the organizing committee who have contributed so much to make
this conference possible.
I hope that this conference will serve as a platform for researchers, educators and
participants to learn and exchange their knowledge regarding ASEAN cultures. It will also open an avenue for
research on cultural preservation, which plays an important role in creating sustainable prosperity. Above
all, I hope this conference will be one among many initiatives undertaken to promote cross-cultural
understanding and cooperation between the people of ASEAN now and in the future.
Dr. Wanida Anchaleewittayakul
Director, the Institute of Language, Art and Culture

The 2011 International Conference
on ASEAN Cultural Diversity
Organising Committee
m ADVISORY BOARD
Khunying Luxanachantorn Laohaphan Chairperson, ASEAN Association Thailand
Dr.Noraseth Pisitpunporn Research Institute for Languages and Cultures of
Asia, Mahidol University
Mr.Surasak Jomnongsarn Faculty of Fine Arts
Srinakharinwirot University
Assoc.Prof.Dr.Nalinee Poolsup Faculty of Pharmacy, Silapakorn University
Assoc.Prof.Dr.Hanafi Bin Hussin Faculty of Fine Arts and Social Science University
of Malaya, Malaysia
Ms.Teo Joyce School of Technology for the Arts
Republic Polytechnic, Singapore
m ADVISOR
Assoc.Prof.Dr.Sirote Pholpuntin Chair
Assoc.Prof.Dr.Sukhum Chaleysub
Assoc.Prof.Dr.Natharom Chuthapatra
Asst.Prof.Wilai Srithanangkool
Assoc.Prof.Dr.Chavanee Tongroach
Assoc.Prof.Pacharee Suankaew
Asst.Prof.Dr.Pitauk Chancharoen
Asst.Prof.Dr.Niramit Kunanuwat
Dr.Waranee Vessoontorntep
m CONFERENCE MANAGEMENT COMMITTEE
Assoc.Prof.Dr.Chavanee Tongroach Chair
Dr.Wanida Anchaleewittayakul
Asst.Prof.Dr.Sompoet Panawas
Dr.Sarapol Chirasawadi
Asst.Prof.Dr.Plubplung Kongchana
Asst.Prof.Pornyupan Pornsuksawat
Mr.James Sebastian Stockley
Ms.Achiraya Suthangkakul
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m REGISTRATION COMMITTEE
Ms.Krittika Leelapata Chair
Ms.Rungnapa Noree
Mrs.Sirothon Urich
Ms.Chinanun Chanasrirungkul
Mrs.Supalak Tabtawee
Ms.Sunisa Srimuang
m EXIBITION
Asst.Prof.Dr.Sompoet Panawas
Assit.Prof.Pornyupan Pornsuksawat
Chair
Ms.Chachaya Raktakanishta
Mrs.Supalak Tabtawee
Ms.Butsakorn Khengjaroen
m CONFERENCE HANDBOOK
Mr.Wirote Teppabutre Chair
Mr.Prapun Prasopwatana
Ms.Sriwan Phooltai
m PUBLICITY COMMITTEE
Ms.Nattanit Sirisatjanurak Chair
Mr.Viroj Payakapan
Mr.Theerapote Jindadach
Mr.Paisarn Khongsathitsathaphorn
Mr.Chaiyapong Thepthanee
m SECRETARIAT
Ms.Lalita Poolsup Chair
Ms.Sunisa Srimuang
Ms.Butsakorn Khengjaroen
Ms.Suda Cherdkietikul
Mr.Theerapote Jindadach
| The 2011 International Conference “ASEAN CULTURAL Diversity”

Conference Schedule
The 2011 International Conference on ASEAN
Cultural Diversity
Raktakanishta Hall, Suan Dusit Rajabhat
University, Bangkok, Thailand
August 2-3, 2011
Tuesday, 2 nd August 2011
8:30 – 9:00 a.m. Registration
--------------------------------------------------
9:00 – 9:15 Opening ceremony
Welcome address by Assoc.Prof.Dr.Sirote Pholpuntin
President of Suan Dusit Rajabhat University
Project report by Assoc.Prof.Dr.Chavanee Tongroach
Vice President for Research and Development
9:15 – 9:30 Traditional Thai Dance
9:30 – 10:00 Special lecture on “Cultural Diversity in ASEAN”
by Miss Chansuda Rukspollmuang Deputy Permanent Secretary,
Ministry of Culture
10:00 – 11:00 Lecture on “Culture and Sustainable Social Development”
by Dr.Panthep Larpkesorn
Head, International Education Strategy Unit
Center of International Education Development
Office of the Education Council, Ministry of Education
11:00 – 12:00 Discussion on “ASEAN Culture: Capturing its Performing Arts”
by Assoc.Prof.Dr.Hanafi Hussin Department of South East Asian
12:00 – 1:00 p.m. Lunch break
Studies, Faculty of Arts and Social Sciences, University of Malaya,
Malaysia and Ms Joyce Teo School of Technology for the Arts,
Republic Polytechnic, Singapore
Discussion moderated by Assoc.Prof.Dr.Manop Wisuttipat
Faculty of Fine Arts, Srinakharinwirot University
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1:00 – 1:20 Paper Presentations
• Cultural diversity: Ancient world heritage sites in ASEAN region
by Asst.Prof.Dr.Plubplung Kongchana, Suan Dusit Rajabhat University
1:20 – 1:40 • Effect of After – School Physical Activity Program on Adolescents’
Body Fat and Physical Activity – Related Attitudes and Beliefs
by SooJin Kang, Department of Sport Sciences
Seoul National University of Science and Technology
1:40 – 2:00 • Food for Thought: Food for Healthy Living, Happy Life
by Ms Hnin Pwint Han (alias) Thae Thae, Bangkok University
2:20 – 2:40 • The Study of Art and Cultural Identity of Mascot Design in Thailand
by Ms.Sujira Thanomporn, Visual communication design Department,
Faculty of Architecture, Kasem Bundit University
2:40 – 3.00 Coffee Break
3:00 – 3:20 • Korean Students’ Mental Health and Its Difference in Gender,
Age and the Related Psychological Factors by YoungHo Kim,
Department of Sport Sciences Seoul National University of Science and
Technology
3:20 – 3:40 • The Development of Food Styling Curriculum in Creative Economy
for Food Business Personnel
by Dr.Palunut Natchanalit, Suan Dusit Rajabhat University
3:40 – 4:00 • The study of management potential of world’s heritage tourism
site- case study: Ayutthaya historical park and Sukhothai - Sri Satchanalai
– Kamphaeng Phet by Dr.Jeeranuch Sopha,Suan Dusit Rajabhat
University
4:00 – 4:20 • The retained value of tourism industry within Ayuthaya, Sukhothai and
4:20 Closing ceremony
Wednesday, 3 rd
August 2011
Kumpangpetch province by Seelabutra W, Suan Dusit Rajabhat University
by Dr.Wanida Anchaleewittayakul
Director, The Institute of Language, Art and Culture
--------------------------------------------------------------
9 a.m. – 5 p.m. A trip to Ayutthaya Province to observe pluralism in society
--------------------------------------------------------------
| The 2011 International Conference “ASEAN CULTURAL Diversity”

ASEAN Music – Common issues, different sounds
o Introduction
Joyce Teo,
Assistant Director (Academic) Republic Polytechnic, Singapore.
July 2011
The music of ASEAN is a topic which is fraught with dilemmas. Can we ever talk
about the music of ASEAN as if it is a homogeneous entity? The “Musics” of ASEAN (Santos,
1995), edited by Ramon Santos used the plural of the word music to emphasize the diversity
of musical cultures within ASEAN but also acknowledged the shared history to this region.
On the other hand, the publication “Sonic Orders in ASEAN Musics” (Peters, 2003) edited
by Joe Peters attempted to create a common system to identify and analyse ASEAN music.
In general, however, most scholars acknowledge that while there are many similarities in the
music of this region which cross the political and other boundaries, but there is most certainly
also a lot of diversity of musical styles.
Ted Miller in the Garland Handbook of Southeast Asian music, noted that SEAsia is
too large and therefore proposed a division into 2 parts: Mainland and Islands. (Miller 2008).
Mainland referring to Myanmar, Cambodia, Laos, Malaysia, Singapore, Thailand and Vietnam,
and islands refer to Brunei, Indonesia and Philippines. In my opinion, this division is problematic
because some national boundaries do encompass both Mainland and Island, for instance, West
and East Malaysia. What I do agree with is his point that the national boundaries that make
up the 10 countries of ASEAN is a recent creation, born out of various political developments.
The musical activity of the ASEAN region, however, went back generations, even before these
political/national boundaries were created. Therefore when we talk of ASEAN music, we may
not always be able to do it by country.
For example, some of the countries of ASEAN such as Indonesia, Singapore, Brunei,
South Philippines and Malaysia was, and still is, part of a large archipelago which, to some
extent, share common musical elements, such as instruments or musical styles. However,
because of the political, social and economic developments of these individual countries,
differences or even unique music can also be identified.
Similarly, if we look at countries such as Thailand, Cambodia, Laos, Vietnam and
Myanmar, again the same situation presents itself.
For the music audience and the music student, music of SEAsia is as confusing as it
is fascinating. There are so many variants and differences that on the surface, they would be
hard pressed to say that there is anything at all in common about SEAsian music. However, if
we look closely, there are indeed elements that are common.
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This paper will first provide some historical background of SEAsia, followed by an analysis of
one of the largest groups of musical instruments, the Gong-chime instruments, and an analysis
of Popular Music which had evolved over the past 20 years or so, and analyse what is it that
brings ASEAN music together.
o Historical Background of the SEAsian Region and impact on music and culture
Musical activity in SE Asia was recorded from around 2,500 BC or 4,000 years ago.
Over thousands of years, human interactions such as migration, trade, wars, religious influence,
etc, has resulted in the evolution of the music we hear today around the SEAsian region. When
we look at each period in the history this region, we can see that there are some influences
which are common to all. The major cultural civilisations of China and India, for instance, as
well as West Asia, have had a profound influence in the music and cultures of this region.
From as far back as one million years ago, there was already evidence that there were
human civilisation in Java.
The earliest evidence of music or cultural activity, however, was documented around
2500BC, which is considered the Neolithic period. The civilisations were mainly seafaring or
agricultural, and cultural activities included pottery, wood and cloth-making. There were also
architectural developments. Artistic and musical activities were related to belief in the spirit
world. Art had a sacred function and musical instruments, made from what nature provided
in the land, was believed to possess spiritual power. This ancient thinking is still reflected in
present day trance dances and bamboo musical instruments and music.
From 2000 BC onwards, it was also recorded that there was contact with China, and
the diffusion of some bronze instruments was evidence of this contact.
300BC saw the development of metal casting and was referred to as the Bronze
Age. Large bronze kettledrums, “Dung Sung”, were found in the area which is now northern
Vietnam and other regions in SEAsia and are still played in parts of Eastern Indonesia.
The Hindu-Buddhist period was around 200-1520AD. This period had influenced
many of the communities in SEAsia. Significant impact was seen in the language (Sanskrit
derived words in many SEAsian languages), poetry, religion (Hinduism in Bali, Buddhism in
other parts of SEAsia). At this time, a great number of instruments were introduced to this
region – drums, mouth organs, transverse flutes, shawms, xylophone, lutes, zithers, harps,
bronze bells, metallophones, cymbals, etc. Most gamelan instruments were believed to have
been introduced to this region from India during this period, as well as some dances. The
extensive use of the Ramayana and Mahabarathain various art forms in SEAsia is also evidence
of the influence from India.
| The 2011 International Conference “ASEAN CULTURAL Diversity”

With the fall of the Hindu states, around the 16th Century, Islam was introduced to
this region and there was establishment of Muslim sultanates. At this time, many musical
styles were introduced from West Asia, such as Islamic music, singing styles and dance. The
instruments: rebab (2-string bowed instrument) and rebana (frame drum) were also introduced.
Classical Javanese gamelan repertoire was established
The 18th to 19th Century saw the colonial movement across SEAsia. The region
came under the influence of various European countries, such as Dutch, British and French. In
some countries, this also impacted the development of musical activity. For example, gamelan
notation in Java was initiated by the Dutch and western music education was initiated by
the British in Singapore. There was the development of dance drama (wayang orang), and
development of syncretic art forms.
SEAsia is now made up of 10 countries (Brunei, Cambodia, Indonesia, Laos, Malaysia,
Myanmar, Philippines, Singapore, Thailand, Vietnam), formed into an association ASEAN.
These countries are independent political entities, although culturally similar in many aspects
due to the long history they share. The many layers of influence over the years characterize
the music of this region, hence making a rich and fascinating area of study.
o Significance of Music in SEA
As a result of this long historical evolution, there are some key concepts about SEA
music and practice which is significant. For example, philosophies and beliefs about music,
such as the significance of numbers, prevail. This could have come from either ancient China
or India, where there is a practice of numerology and cosmology. The wide spread use of a
5-tone or pentatonic scale, and the modal system of most SEAsian music is an example of
this influence.
Social behavior such as etiquette and gender roles are also important in SEAsian
music. Certain instruments are played by males only, or some ensembles are all- male or
all-female. There are also expectations on how to behave when playing these instruments. The
concept of gender is also extended to the instruments themselves, where some instruments
are regarded as “female” whilst others are regarded as “male”. For instance, the large drums
in Indonesia or Malaysia is often described as the “ibu” or mother. And in Balinese gamelan,
the instruments are paired in terms of “male” and “female”.
The educational aspect of music, in transmitting history or in story-telling is another
significant value of SEAsian music. Songs and stories of heroes, royalty, love and battles
(ancient or recent), etc, all play an important role in transmitting historical and cultural ideals
to each generation.
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Some instruments are not just for music but are representative of power, royalty, etc.
The design and ornamentation on instruments also give us a clue as to what these instruments
represent. The use of symbols such as the “naga” (the dragon or serpent) also point to the
link between instruments and power, whether it is political or spiritual power.
One aspect of SEAsian music which is fascinating as well as confusing, is the tuning
and notational systems. There are just so many tuning systems and notational system and it is
very challenging for someone to learn all the different tuning systems. While we know that the
traditional music of SEAsia is generally pentatonic, heptatonic, mainlyjust intonation (Thai music
has equal temperament) and modal, the diversity of tuning systems and notational systems
is one of the reasons that there could not be more cross communication between countries,
such as across Europe, where there is a common notational system and tuning system.
In recent years, with the establishment of national boundaries and national identity, music had
also been used to assert some form of identity. So how does music reinforce identity? Can
music be a way to inform ASEAN identity? According to Martin Stokes in 1995, he noted that
music is able to create a sense of identity. This is because:
1) Music informs our sense of place. By evoking collective memories, it creates
boundaries and hierarchies of place.
2) Music can create social identity and ethnicity.
3) A country asserts its identity as a nation state with national songs and anthems.
4) Music is a marker of identity in colonized or marginalised groups. It can reflect the
dominant culture of the colonizer or it can be used to assert the identity of the subordinate
community in defiance of the dominant colonial values.
5) The performance of music can reveal the gender hierarchies of a community thus
reflecting the values of the community.
6) There is also class identity where certain musical styles can be attributed to certain
social classes, although it is not as straightforward as relating one style to one class.
7) Identity can also be expressed through performance practice: the use of costumes,
staging, dances and movements or other behaviour associated with the performance.
o Shared Identity in ASEAN musics
If we go with the argument that music has the potential to create a shared identity,
then we need to organize ASEAN music in a way that shows common heritage and not simply
a listing of music of each country. Such listings can already be found in many publications.
Indeed at many ASEAN cultural events, we see each country showcasing their music as
something unique, but could we look at what is common among all countries and so that we
are able to see the music as unique to this region?
Ethnomusicologists, have several ways for “catergorisation” of music. It could be
by the types of instruments or the instrument family, the genre of music, or even the uses of
music. For example we could do the following categorization:
| The 2011 International Conference “ASEAN CULTURAL Diversity”

• Types of instruments: Gong chime, Bamboo, Drums, etc
• Genre of music: Traditional, Contemporary, Folk, etc
• Uses of Music: Ritual, ceremony, dance, drama, etc
From my research activities into the music of SEAsia and in particular my study
of gamelan music and performance, have led me to note that the gong-chime category of
instruments is one which is quite prolific across SEAsia, and therefore, I wish to share my
findings with you here.
o Gong-Chime Instruments in SEAsia
All the countries in ASEAN have some form of gong-chime instruments and ensembles.
The Gong, a word originated from Javanese and now used in English, is most distinctive of
region’s music. Also referred to as “pot gongs” or “kettle gongs”.
SE Asian Gongs are usually made of Bronze. Some are made from Iron or Brass.
There is a wide variety of sizes. Most of these gongs have a central boss, where it is hit. The
rims can be either shallow or deep. When being played, the gongs are hung, placed horizontal
or handheld.
Gong-chime ensembles are usually accompanied by a variety of xylophones with
wood or metal keys, drums, cymbals or bells, string and wind instruments.
o Examples of Gong-Chime ensembles found throughout SEAsia
• Indonesia/Malaysia/Singapore – Gamelan/Talempung
• Thailand – Pi Phat and Mahori
• Laos – Maholi / Sep noi / Sep yai
• Cambodia – Pin Peat / Mahori
• Myanmar – CiWain / Maun Sain
• Philippines – Kulintang / Gangsa
• Vietnam – Gong ensembles of the Central Highlands
o Uses of Gong Chime music
• Puppetry – Shadow puppets, stick puppets, marionettes
• Dance and Drama – use of masks, dance-drama
• Ritual – exorcism, calling gods
• Life events – weddings, funerals, circumcision
• Royalty and Ceremonial – court ensembles
• Entertainment
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o Popular Music of SEAsia
While we are mainly talking about traditional musics of ASEAN, we must not
forget the important role that popular music as it is the greatest and most widely appreciated
form of music today. Thanks to the mass media, popular forms of music from the west: rock
n roll, disco, hip-hop, reggae, pop ballads, rock anthems, etc have influenced the musicians
of SEAsia and the impact had been great, especially for the younger generation.
Popular music, because of its mass appeal, is greatly influential in spreading political
messages, social and cultural values. (Lockhart, 1998) While there are concerns about the
negative, erosional impact of popular music from the west, the developments of unique styles
of popular music across SEAsia is a sign that our musicians and audiences are not blindly
following some foreign import, but is in fact asserting their individual identities, by creating their
own unique forms of popular music.
Consider the various styles of popular music that have developed in our respective
countries over the past 20 years:
1. Brunei – popular songs written by local composers, including pieces for festive
occasions, made popular by Bruneian TV and Radio.
2. Cambodia – Cambodian popular music – Ramvong (dance music) and Ramkbach
(related to Thai Folk music).
3. Laos – Laotian popular music – Lam Luang, Pop and Rock bands, hip-hop artists.
4. Indonesia – krongcong, dangdut, pop Indonesia (including regional styles: pop
batak, pop jawa, pop sunda, pop berat…), islamic rock, heavy metal, rhythm and
blues
5. Malaysia –krongcong, dondangsayang, bangsawan, ronggeng, joget, pop yehyeh,
malay pop, chinese pop, iramahindustan, muziknusantara or baladanusantara
6. Myanmar – stereo – rock music
7. Philippines – pinoy pop, pinoy rock, folk-rock
8. Singapore – krongcong, dondangsayang, etc, similar to Malaysia. In recent years,
a new popular form:xinyao – “new songs” or “sings of Singapore”, indie bands,
9. Thailand–“phlengneuatem”,“phlengthaisakon”orwesternthaisongs,phlenglukkrung
(city) and phlenglukthung (rural), phlengphuachiwit (songs for life)
10.Vietnam – Vong co “longing for the past”
Jazz and Fusion Jazz has also been very popular in countries such as Malaysia,
Thailand, Indonesia, Singapore, where annual jazz festivals have been organized.
The common theme running across all popular musics: political oppression,
economically disadvantaged, social outcasts, songs of love, despair, hope, freedom. Songs
that voice the thoughts of the masses and also have appeal across national boundaries.
| The 2011 International Conference “ASEAN CULTURAL Diversity”

o Conclusion
From the traditional musical instruments and music genres to the popular music of
ASEAN, we can see that there are common concerns and themes running through all our
musics. We celebrate our shared heritage and our diversity, at the same time we also share
the same concerns.
Concerns which touch all of us today still remain. I end this presentation with a few
questions which I believe we should all be thinking about.
• How do we preserve our traditional music?
• In the evolution of our traditional music, what is being lost?
• How do we educate our young and our audiences to appreciate the music of
Bibliography
SEAsia?
• Is there a way we can develop a better understanding and appreciation of each
other’s music?
• How can we work together to document, learn and share each other’s music? m
Bohlman, P.V., 1988, “Traditional music and cultural identity: persistent paradigm in the history
of ethnomusicology”, Yearbook for Traditional Music 20:26-42.
Diamond, J., 1990, “There is no They There”, Music Works 47: 12-23.
Garofalo, R., 1993, “Whose world, what beat: the transnational music industry, identity and
cultural imperialism”, World of Music 35(2): 16-32.
Guilbault, J., 1993, “On redefining the local through world music”, World of Music 35(2): 33-47.
Lindsay, J., Javanese Gamelan, Oxford University Press
Lockhart, C. A, 1998, Dance of Life – Popular music and Politics of Southeast Asia,
Silkworm Books, Chiang Mai
Miller, T.E. & Williams S., (eds), 2008, The Garland Handbook of Southeast Asian Music,
Routledge, New York/London
Miller, T.E&Shahriani. A (eds), 2006,World Music – A Global Journey, Routledge, New York/
London
Peters, J. (ed), 2003, Sonic Orders in ASEAN Music, National Arts Council, Singapore
Santos, R. (ed), 1995,Musics of ASEAN, Publication of the ASEAN Committee on Culture
and Information, Philippines
Schramm, A.R., 1989, “Music and tradition: from native to adopted land through the refugee
experience”, Yearbook for Traditional Music 21: 25-35.
Stokes, M. (ed) 1994, Ethnicity, Identity and Music, Oxford, Berg.
Taylor, E., 1991 Musical Instruments of SE Asia, Oxford University Press, London
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23

Cultural diversity: Ancient world heritage sites
in ASEAN region
Assistant Professor Dr. Plubplung Kongchana
This article aims to present the idea that ancient sites have been registered as world
heritage by United Nations Educational Scientific and Cultural Organization (UNESCO) is
variability in the region can be the concept in order to cause human security and peace.
The article context is divided into 4 topics. The first topic discussed the meaning of cultural
diversity. The second topic is the presentation of various ancient sites in the region that has
been registered as world heritage. The third section is the analysis of the ancient sites can be
as powerful as the human security and peace. Finally, a summary of the content in this article.
o The meaning of cultural diversity
The Definition of cultural diversity has not been clearly defined, as Amara Pongsapitch
has stated that culture may have a different meaning for each person but the multicultural
have different meanings, even more (Amara Pongsapitch 2005: 3), thus providing a sense of
cultural diversity in the two following meanings.
1. Cultural diversity in the sense in general.
The meaning of this is the meaning for our understanding of the people in general.
Culture is the lifestyle of people in society including livelihood, dressing, medical care, work
or leisure including the transfer of knowledge from their ancestors as well as beliefs and
religions of other nations can be identified as the culture of the ethnic constitution of justice
that are culture of Thai people, Malay culture, culture of the Filipinos. People developed their
own culture and identity of its own to become the multi-cultural society.
2. Cultural diversity in the academic sense.
Culture is divided into several main categories by anthropologists, a culture Of people
in social or cultural influence or dominance of other cultures such as western culture or Thai
culture in Thailand, Islamic culture in a country where most people are Muslims. Cultural
heritage is another vice. The culture of the minority in a society such as culture, tribe or culture
1 Paper presented at The International Conference 2011 on ASEAN Cultural Diversity Raktakanishta Hall,
Suan Dusit Rajabhat University, Bangkok, Thailand. August 2-3, 2011.
2 Independence scholar and Advisor to the President. The arts and culture. Suan Dusit Rajabhat University,
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of marginalized fishermen. The culture of the underprivileged or the gay community, which was
generally accepted in the mainstream culture.
The same people tend to accept mainstream culture. Each culture at the secondary
in some societies, most people may abhor the secondary cultures to the insult as a way of
life. The fishermen say the lack of progress. The tribe has a culture associated with the forest.
The Chalet has a culture with deep sea. The Islamic culture is seen as bizarre as not eating
pork or have 4 wives without knowing the context and rationale behind these rules.
For this article, the definition of cultural diversity on the historic World Heritage Site.
The meaning is. Historic heritage in the region with cultural diversity. While some people in
the region lack the vision that is different from other cultures such as the prejudice against
religious people. This is not a religious self-esteem. Lack of understanding of cultural disdain
or contempt for the secondary. Impact is an important factor. One of the factors that cause
conflict, such as the violence in three southern border provinces. The protests of the Chinese
and Indians in Malaysia. That this is a threat to human security and peace in the region.
Historic heritage ancient site in the region. And ASEAN countries are follows :
1. Cambodia 6. Malaysia
2. Thailand 7. Laos
3. Brunei Darussalam 8. Vietnam
4. Myanmar 9. Singapore
5. The Philippines 10. Indonesia
The ancient sites which have been registered as a World Heritage Site.
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The table shows World Heritage Ancients in the region.
Cambodia Thailand The
- Ankor
-Temple of
Preah
Vihear
- Ban Chiang
- Sukhothai
- Ayutthaya
Philippines
- Historic
Town of
Vigan
- Baroque
hurches of
the Philippines
Malaysia Laos Vietnam Indonesia
- Malacca.
- George
town.
- Luang
Prabang.
- Cultural
district,
District
Champasak
Province.
-Ancient
sites Hue
-Ancient city
Hoi- An
-Sanctuary
city Mi Sen
-Pagoda
borobodur
- Pramba
nan Temple
Compounds
- Early
Human
resources
Sung Ngee
Run
However, this article does not aim to explain details about the historic heritage of
the region. Interested parties may view the website. http://topicstock.pantip.com/wahkor/
topicstock/2010/01/X8753006/X8753006.html, http://www.thaiwhic.go.th/heritageList.
aspx?region=Asia% 2and% 20the% 20Pacific. This article aims to offer just that. These sites
offer a variety of cultures divided into groups as follows.
1. Prehistory, Ban Chiang, and early human Sang Ngee Run.
2. Ancient religious sites such as the capital city of Hoi An City Church of the Rock
of the Philippines. Sanctuary in Shenzhen City White Phuttho and me.
3. Ancient and historic city and the city and the temple, Luang Prabang, Champa
sak Province, Sukhothai, Ayutthaya, historical city of Malacca wheel well. In the
16th century ancient city of Hue and Georgetown.
Although these sites are cultural diversity but the evidence shows the dawn of civilization
in the region. Developed continuously since prehistoric times until now. These documents
reflect the beauty of art and the material and spiritual wisdom.
o The World Heritage sites: the power of collaboration in ASEAN region.
World Heritage sites that have the power to promote cooperation as three pillars of
the ASEAN region.
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1. ASEAN Political and Security Community
Historic World Heritage Site, the pride in the history of ancient Asia and knowledge
of government passed from the parent community village of Empire and confront the growing
power of the imperialist West and awareness face globalization. This can be overcome by the
nations to the ASEAN international community has.
2. ASEAN economic cooperation.
The tour includes a visit to the historic heritage along the route such as Thailand to
Luang Prabang province by province, Uttaradit and Nan Nong Khai to Vientiane route may
be used. To Luang Prabang, the route through the town of Mukdahan in Savannakhet to the
Vietnamese. The city now or travel from Malacca to the islands that the soil medium. To watch
the World Heritage Chandi Borobudur and Prambanan Temple in the city of Yogyakarta to
cooperate on tourism and income distribution. ASEAN may be able to overcome poverty.
3. Civil society and ASEAN culture.
A world heritage monument. As a shared heritage of the region to contribute to learning
and change of ideas between people in the region and outside. The relationship between
citizens in the region. As well and can overcome the culture is culture. The Member States.
Each nation is a cultural region. It would be of interest to learn the culture of the country
that are different from their own culture. ASEAN will be able to live with it. But while the
conventional wisdom. Grace is the complementary. This is the way of the ASEAN in order to
uphold society today.
Such a presentation is another dimension that indicates that the ancient World
Heritage Site. May be used to establish the value of the three pillars of regional cooperation
for prosperity, both Modernization and Tradition.
o Conclusion
Cultural diversity is seen as a split like the idea of cultural differences. The concept
of assimilation. This can be seen from the study of prejudice based on ethnicity Chainarong
Sripong (Ethnocentrism) who said that people generally feel that they are better or above
others. Or tradition, beliefs and their social, cultural, social and cultural superiority over the
other. Anthropological sense, this is called “negative ethnic prejudice” (Ethnocentrism), which
is a measure or evaluate the value of our own cultural standards, for example, Muslims may
view the consumption of pork in China is dirt. And nasty as with the western women may look
at the tradition of Muslim men are allowed four wives is a belief that the USSR and the violation
of women’s rights. These biases arise from the adoption of standards and beliefs in society to
one another in social valuation. It often these biases is the basic cause of the Violence struck
between ethnic persecution. The negative bias is particularly important obstacles that block
learning and understanding the way people in other cultures (Chainarong Sripong 2000: 7).
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However, the ancient World Heritage Site, even if there are cultural differences, however,
is that the value of cultural diversity. Therefore, changing the idea. The recognition of cultural
diversity that has deep roots in the ASEAN as a way to allow mercy. Assistance and support
in society. This is the way of the region to help build stability and peace to the people in this
region. m
Bibliography
Ratanakul, Somsak. (2007). Ban chiang heritage. Bangkok: National Museum.
Sripong, Chainarong , (2000). ‘Ethnocentrism’ in Institute of Asia Pacific
Studies’ Newsletter. 2 (2), April 2000 adapted from Edgerton, K and L.L. Langness
(1974). Method and Styles in the Study of Culture. San Francisco: Chandler and Shap.
Haviland, William A. Haviland. (2003). Anthropology. Belmont, CA: Wadsworth/ Thomas
Learning.
Samovar, Larry A., Richard E. Porter, Edwin R. McDaniel. (2010).Communication Between
Cultures. 7th edition. Boston: Wadsworth.
UNESCO. Universal Declaration on Cultural Diversity, United Nations Educational,
Scientific and Cultural Organization Observation.
Nattawut (2541). UNESCO World Heritage Site in Thailand. Bangkok: S. T. P. World Media.
Ketmani, Chupinit. (2004).Cultural diversity in a pluralist society, Research report. Ministry of
National Cultural Commission of Culture.
Boonmee, Theerayu. (2004). The diversity of life: Cultural diversity. Third Edition. Bangkok:
Sabsong Winyoochon.
Amara Pongsapitch. (2004). Multi-cultural paradigm and the role of civil society.
Bangkok: Chulalongkorn University.
The world cultural heritage world heritage cultural heritage of Thailand.
Bangkok: Department of Fine Arts, 2535.
Tourism Authority of Thailand (1999). Ayutthaya: World heritage: historical images.
Bangkok: Tourism Authority of Thailand.
Websites
http://aseansummit.police7.go.th/index.php?option=com_content&task=section&id=
8&Itemid=52
http://www.thaiwhic.go.th/heritageList.aspx?region=Asia%20and%20the%20Pacific
http://topicstock.pantip.com/wahkor/topicstock/2010/01/X8753006/X8753006
http://www.oknation.net/blog/print.php?id=306789
http://www.moohin.com/prnews/200808181219037319.shtm
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29

Effect of Rhythmic Physical Activity Program
to promoting Physical Activity and Psychological
Variables Among Adolescents with Low SES
o Abstract
YoungHo Kim1, SeoRyung Park2, SooJin Kang3, SoungJun Na4, HakKwon Lee5
1,3,4Seoul National University of Science and Technology
2Seoul National University
5SungKeunKwan University, Suwon, Korea
Physical activity is one of the important health-related behavior in adolescence and
the school is the best place to positively change students’ attitude and perceptions relating
to physical activity. The present study examined a rhythmic physical activity program aimed
at promoting physical activity levels and enhancing psychological determinants of physical
activity among Korean students with low SES. A total of 104 students (88 elementary
school students and 16 junior high school students) participated in this study. All students
participated in a rhythmic physical activity program which consisted of aerobic dance and gym
ball exercise for 9 months (26 consecutive weeks, 50 minutes per week). At baseline, week
13, and week 26, participants completed measures of decisional balance, self-efficacy, and
Body Mass Index. Data were analyzed using frequency analysis, t-test and ANOVA. Results
indicated that students’ physical activity level was continually promoted from the baseline to
26 weeks via 13 weeks. In addition, significant improvements were observed for attitudes,
perceived benefits and self confidence relating to physical activity and muscle volumes in total
body, with significant decreases in fat volumes in total body weight through school-based
health promotion program. This finding offers a starting point to support a rhythmic physical
activity program aimed at promoting physical activity and its related psychological attributes.
o Introduction
Physical activity in adolescence is an important public health issue, and regular
participation in physical activity for adolescents can enhance their physical, psychological
and social wellbeing. Nevertheless, there is an alarming trend of physical inactivity occurring
in many countries including Korea.
The Australian Institute of Health and Welfare reported that 57% of adolescents
showed lack of physical activity, including 23% who never exercised (1999). Between 1991
and 1995, in the U.S. enrollment in high school Physical Education classes dropped from 25%
to 42% (U.S. Department of Health and Human Services, 1996). This information, coupled
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with the fact that physical activity decreases steadily during adolescence, highlights the need
for solutions to the problem of sedentary living (Centers for Disease Control and Prevention,
1997).
Like Western studies, Korean data related to adolescent physical inactivity
demonstrate similar trends. According to one study, 19% of adolescents responded that they
never exercised [4]. Importantly, 59% of the adolescents who participated in regular exercise
did so for less than 1 hour (Kim, 2001). In addition, Ministry of Culture and Tourism surveyed
adolescents’ physical activity and reported that 28% of adolescents never exercised [5]. More
seriously, among adolescents who participated in physical activity, about 17% exercised once
per week, and 16% did 2-3 times per month (Ministry of Culture and Tourism, 2000).
In addition, in a socioeconomic viewpoint, it is well accepted that many people still struggle
with poverty, despite socio-economic levels of living have improved in general. They are subject
to not just economic difficulties but also many other problems. Children and adolescents from
the disadvantaged class lack in opportunity and environment to receive proper education and
service for normal growth and health, which sometimes leads to physical and mental health
problems.
In 2006, Kim and the colleagues (2006) conducted a health examination and
questionnaire surveys with 3,081 children in local children’s centers located in 106 regions in
14 cities and municipal provinces nationwide, and reported that the primary and secondary
students from low-income families did not take regular exercise. Specifically, the percentages
of elementary, middle-school and high-school students from low-income families who took
regular exercise were 38%, 31% and 23.4%, respectively, which were much lower than the
average (53.8%) of students from high- and middle-income families. As for obesity degree,
11.3% of boys and 10.7% of girls studied were found obese, which indicated the severity of
health and physical development issues among teenagers from the low-income class (Kang,
2005). Aerobic exercise programs will solve the problems of children and adolescents due to
decreasing physical strength and help them cope with teen obesity. For example, game-based
aerobic exercises(floor ball and Footsal) and rhythmic aerobic exercises(power aerobics and
power gym balls) are part of good health-improvement programs based on aerobic exercises.
However, school curriculums are far from providing such programs, and teenagers from
low-income families are farther from such opportunities. Accordingly, to provide students
with equal learning opportunities, health-promotion programs for teenagers from low-income
families are necessary. This study aims to lead children and adolescents from low-income
families to participate in aerobic exercises and diverse physical activity programs so as to
improve physical strength and satisfaction with school life as well as to develop positive values
in their lives as healthy persons.
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o Method
Participants
A total of 113 students ranged from 5th to 9th grades were selected from 3 elementary
schools (N = 53) and 3 junior high schools (N = 60) located in northern Seoul.
Aerobic Exercise-based Health Promotion Program
The program consists of three parts: Gym ball exercise, Dance exercise, and New
sport. The program was run for 9 months from March to November, 2010, once per week and
50 minutes per session (36 weeks in total). Specifically, Gym ball exercise includes strengthening
upper and lower bodies including the spine, and increasing balance. In addition, Dance exercise
consists of learning rhythmic senses, following movements and the latest dance moves and
trying creative choreography. New Sport includes flying disc and floor ball.
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o Measures
Data collected in this study were measured using the following tools. The measurement
was done three times at March, July and November, respectively. In order to evaluate
physiological variables, INbody 230 was used to measure BMI, body weight and skeletal muscle
mass. For psychological variables the attitude-related questionnaire (Kim, 2004) was used.
In addition, subjects’ perception of pros and cons of participation in exercise, the questionnaire
on exercise decision making (Kim, Cardinal, & Lee, 2006) was used. To measure subjects’
confidence in physical activities, the questionnaire on exercise confidence (Kim, 2004) was
administered.
o Data analysis
The physiological variables were measured using INboy 230. To determine the
mean values and standard deviations in relation to participants’ attitude toward the program,
exercise-related decision making and confidence, a multivariate analysis was performed. Also,
to find out changes across measurements over time, t-test was conducted.
o Results
Physical and physiological characteristics
In , participants’ body weights increased consistently from the 1st to the 3rd
measurements(1st: 49.48, 2nd: 50.02, 3rd: 53.51). This finding is attributable to the natural
phenomenon in terms of physical development, considering subjects are teenagers whose
bodies grow fast. and represent skeletal muscle mass and body fat percentage.
The skeletal muscle mass increased(1st: 18.61kg, 2nd: 18.92kg, 3rd: 21.15kg). By contrast,
the body fat percentage decreased over time(1st: 22.66%, 2nd: 27.55%, 3rd: 25.70%).
Changes in health variables
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o Psychological characteristics
Muscle volume
Body fat
In , participants’ attitudes toward physical activities change positively over
time during the program, which is found statistically significant (F=4.23, P= .016). Particularly,
the post-hoc analysis found significant differences in their attitude scores. That is, in earlier
stages of the program, they considered physical activities boring and uninteresting, showing
negative attitudes. However, over time, as they participated in the program consistently, they
found body activities interesting and enjoyable, displaying positive changes in their attitudes
toward physical activities.
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Attitudes relating to PA
Measure Period Mean SD F Post hoc
March 5.42 1.46
July 5.82 1.29 4.23* March,July

Benefits relating to PA
Measure Period Mean SD F Post hoc
March 3.38 1.51
July 3.53 1.29 .71 arch,July

38
studies. In the latest study, Wallace and Buckworth reported that 52% of adolescents did
not exercise with no intention to initiate their physical activity or participated in exercise on a
irregular basis.
The high rates of physical inactivity of the Korean adolescents might be extensively
caused by the social and environmental limitations such as a lack of available facilities and
times for exercise, a social context neglecting exercise and Physical Education, and excessive
schoolwork owing to the dominance of an academic-centered curriculum.
The present data regarding exercise self-efficacy can be explained in that individuals
with a high level of confidence to engage in physical activity, despite obstacles, can be seen as
having high self-efficacy for exercise. They can be expected to feel much more readiness for
exercise, and to actually engage in a greater amount of physical activity, than individuals with
low self-efficacy. This interpretation is consistent with Bandura’s theory which hypothesizes
that an individual’s level of confidence to engage in a specific behavior is significantly related
to actual behavior (Bandura, 1977).
It is still unclear whether the increase in self-efficacy with advancing exercise stages
is an antecedent or consequence of exercise adoption. As one of the most powerful tools for
increasing self-efficacy is mastery experience (Bandura, 1986), it is possible that changes in
self-efficacy are owing to regularly participating in exercise. However, one study argued that
self-efficacy may also have a role as an antecedent of exercise behavior change (Gorely &
Bruce, 2000). Therefore, further research identifying this issue is warranted.
In addition, the pattern of relationships between exercise behavior and decision
balance found in the present study is supported by that of Janis and Mann, emphasizing that
the importance of perceiving high benefits and low barriers before behavior change can occur
(1977). Therefore, it is possible to explain that individuals’ perceptions that exercise would
make them feel healthier and better were positively related to greater readiness for exercise.
Conversely, individuals’ beliefs that they would feel sore and have little time for exercise were
negatively associated with readiness for exercise.
In this regard, this study argues that emphasizing the personal benefits of exercise may
be beneficial for facilitating exercise adoption and suggest strategies that promote participation
in a variety of activities to prevent boredom, a continued sense of mastery and competence,
continued enjoyment, and injury avoidance, may be needed to promote continued exercise
adherence.
From previous studies (Kraft, Sutton, & Reynolds, 1999; Marcus, Pinto, Simkin,
Audrain, Taylor, & 1994), it has been concluded that psychological variables are significantly
related to exercise behavior change and identifying such a relationship was a key focus of
this study.
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Regarding a relationship of exercise behavior with psychological attributes in ado-
lescence, the previous findings have been in a line with those in this study. Hellman (Hellman,
1997) argued that self-efficacy, exercise benefits and exercise barriers were significant predic-
tors of exercise behavior change. Moreover, one recent study by Rosen (2000) also supported
the link between exercise behavior and psychological variables, and indicated that individual’s
intention and beliefs to exercise have a significant effect on exercise behavior change.
According to the findings, the school-based physical activity program for children and
adolescents from low-income families improved students’ participation in physical activities
and changed their physiological and psychological characteristics positively. Based on these
findings, the present study suggests the following. After school PA program will be effective for
all students because it is cost-beneficial and can be applied throughout the entire school year.
In an aspect of health psychology, the findings offer a starting point to support a school-based
after school health promotion program aimed at promoting physical activity and its related
psychological attributes. m
References
Australian Institute of Health and Welfare. (1999). Australia’s Health, Canberra: Australian
Government Publishing Services.
Bandura, A. (1977). Self-efficacy: toward a unifying theory of behavioral change. Psychological
Review, 84, 191-215.
Bandura, A. (1986). Social Foundations of Thought and Action: A Social Cognitive Theory,
Englewood Cliffs, NJ: Prentice-Hall.
Centers for Disease Control and Prevention. (1997). Guidelines for school and community
programs to promote lifelong physical activity among young people. Morbidity and
Mortality Weekly Reports, 46, 1-36.
Gorely, T., & Bruce, D. (2000). A 6-month investigation of exercise adoption from the con
templation stage of the transtheoretical model. Psychology of Sport and Exercise, 1,
89-101.
Hellman, E.A. (1997). Use of the stages of change in exercise adherence model among older
adults with a cardiac diagnosis. Journal of Cardiopulmonary Rehabilitation, 17, 145-155.
Janis, I.I., & Mann, L. (1977). Decision making: a psychological analysis of conflict, choice and
commitment, New York: Free Press.
Kim, Y.H. (2004). Korean adolescents’ exercise behavior and its relationship with psychologi
cal variables based on stages of change model. Journal of Adolescent Health, 34,
523-530.
Kim, Y.H., Cardinal, B.J., & Lee, J.Y. (2006). Understanding exercise behavior among Korean
adults: a test of the transtheoretical model. International Journal of Behavioral Medicine,
13, 295-303.
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Kraft, P., Sutton, S.R., & Reynolds, H.M. (1999). The transtheoretical model of behavioral
change: are the stages qualitatively different? Psychology and Health, 14, 433-450.
Marcus, B.H., Pinto, B.M., Simkin, L.R., Audrain, J.E., & Taylor, E.R. (1994). Application of
theoretical models to exercise behavior among employed women. American Journal of
Health Promotion, 9, 49-55.
Rosen, C.S. (2000). Integrating stage and continuum models to explain processing of
exercise messages and exercise initiation among sedentary college students. Health
Psychology, 19(2), 172-180.
U.S. Department of Health and Human Services. (1996). Physical activity and Health: A report
of the Surgeon General. Atlanta, GA: Centers for Disease Control and Prevention.
| The 2011 International Conference “ASEAN CULTURAL Diversity”

o Abstract
“Food for Thought: Food for Healthy Living,
Happy Life”
Hnin Pwint Han (alias) Thae Thae
Bangkok University
thaethaehan@yahoo.com , hnin.t@bu.ac.th
This study examines food for healthy living and a happy life both physically and
spiritually. 15 undergraduate students from Bangkok University Thai Program and 15
international students from BU International and ABAC university were interviewed to
investigate their perceptions of healthy living , life style and food culture.
Every one in ASEAN has the ability to create a healthy living, a happy life and a
successful future. Every one is the architect of his own fate. One shall reap in the future what
one is sowing now. To achieve the goal of a happy and healthy life, one must defeat inner
enemies.
The future of ASEAN lies in today’s digital-aged, blackberry generation. Students
of ASEAN with divergent cultures, with different paces of development from both privileged
and disadvantaged backgrounds give their true perceptions on foods for healthy living. The
outcome of this study may indicate where ASEAN youth stands today and the direction it is
taking. Perhaps, the outcome of this study will be useful for ASEAN policy makers in shaping
the ASEAN Community with healthy and happy citizens. It should be noted that the
respondents in this survey were a convenient sample and further study is needed to general-
ize results.
I. Introduction
ASEAN, representing peoples with different paces of development and diverse
cultures, aims to build the ASEAN Community by 2015. To live together in harmony, ASEAN
region should have healthy and happy citizens. Some people may think happiness is found in
wealth, power, status, and fame, while others believe happiness lies in drinks, online chatting,
or in a congenial partner. Can the rich be happier than the poor? There are some millionaires
who have committed suicide in times of crisis, as evidenced by the 1997 financial crisis in
Thailand. Economic success and GDP growth rate can have a spiritual impact on moral
strength and spiritual values.
Take for instance, a farmer and a rich man. The significant difference is in material
wealth. In other words, visible and accountable factors seem to make a difference. The wealthy
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would appear to be happier than the farmer. However, the farmer owns his own time whereas
the rich are burdened by such “worries” as maintaining status quo. The farmer sleeps soundly
after his job in the fields is done. But work and worry plague the rich all the time. The fact is
the farmer’ life comprises essentials and necessities. For the rich, the opposite holds true, with
needs well beyond the necessary dominating life. Requirements and necessities are subjective
determined, and depend upon personal wisdom.
So what is happiness? Answers vary and are subjective. Thailand ranked 52nd in
2010 global happiness index, 10th in Asia and 3rd in ASEAN. The Legatum Institute in the
United Kingdom developed the 2010 Legatum Prosperity Index to evaluate the happiness of
citizens residing in 110 countries worldwide. The survey data was collected from questions
based on economy, business operation, transparency in organizations, education, health,
security in life and personal freedom and social capital. In the Asia Pacific region, Australia
was found to have the highest ranking, equivalent to the world’s number four, followed by
Singapore ranking 17th, Japan ranking 18th, and Hong Kong ranking 20th..(National News
Bureau Thailand, 2011)
Happiness according to my religious teacher, Ashin Thitthila, the first Myanmar monk
who lived to be more than 100 years in age, is “a mental state which can be attained through
the culture of mind, and therefore different in origin to physical sources such as wealth, name,
fame, social status and popularity.” (Ashin Thitthila,1992) All these physical sources are
external objects experienced at the present time, which are the result of kamma accumulated
from past existences and preserved through many lifetimes. The external objects are not so
important because they can only serve as images that bring about various internal states of
mind (consciousness). The important thing is for one’s internal mind to be wholesome when
perceiving various external objects, good or bad. If the internal mind is always good, all the
future existences will be also good.
To lead a healthy and happy life, both balanced diet for physical health and mental
development for spiritual health are important. If we stay on a healthy, balanced diet, exercise,
and have correct mental attitudes today, our immediate future will be healthy.
My main concern is how the people within the ASEAN group with diverse cultures
can lead happy and healthy lives in harmony. Thailand has enjoyed democracy for many
decades even through encounters with political turmoil, Southern unrest, Cambodia- Thailand
Temple Dispute. In the case of Myanmar, there has been half a century of long internal wars,
ethnic cleansing , fighting between ethnic races such as Kachin or Karen, natural disasters
such as floods resulting in economic refugees and migration, displaced people on the Thai
border, transnational crimes, human trafficking, terrorism, new threats of cyber crimes which
have revealed national secrets. All in all , the overall situation seem unhealthy. Healthy living of
ASEAN Community should not focus only on elitists. With rapid changes of technology, human
traits and culture gradually have become revolutionized. With the Technology Revolution, the
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esearcher is reminded of the Chinese Cultural Revolution in 1966, the 4 Olds which are “ Old
Ideas, Old Culture, Old Customs and Old Habits”, Mao Tze Tung’s choice of young people to
spearhead his cultural revolution.(Rae Yang,2006). What if today’s blackberry generation led
the Digital Cultural Revolution and got rid of all old moral principles, old religious beliefs and
philosophy, and old cultural values? The Digital Cultural Revolution might sweep away moral
and ethical values as younger generations consider them to be old and out of date. What if
ASEAN school curricula abandoned all these values as old ideas, old culture, old customs,
old habits and just focused on only the money fueling modern business?
This study argues that “the Mental Development for Spiritual Health” is of vital
importance to lead a happy and healthy life. While ASEAN citizens are unable to stop conflicts
or defeat external enemies, every one needs to defeat his or her own inner enemies to build
a peaceful and happy ASEAN Community of healthy citizens. Food for spiritual health can be
weighed and judged with religious teaching and moral values. To explore how big the ears,
how big the receivers of students who listen to Dhamma in the case of Buddhist students and
God or Jesus in the case of Christian students , the researcher interviewed some students ,
enquired about their perceptions on happiness and healthy living both spiritually and physically.
II. Research Questions
The study put emphasis on the following 3 basics by requiring students to: 1. draw
the mind-maps of what make them happy 2.draw the mind- maps of what make them healthy
3. draw the mind maps to express their perceptions of a healthy mind and healthy living for
spiritual happiness.
III. Participants
Students taking English for Business Purposes I from the Thai Program at Bangkok
University and a few students from the Bangkok University International Program as well as
some international students from Assumption University (ABAC), and Ramkhamheng University
(RU) were interviewed. The researcher’s main interest was to focus on the question in
conceptualization of healthy minds and healthy living. About 30 interviewees were divided
into 3 groups, Buddhist, Christian and atheist.
IV. Objective / Rationale
This article is an attempt to create awareness of a healthy mind for students of ASEAN,
spiritual virtues according to traditional beliefs in philosophy and religion regarding healthy
living. When ASEAN as a regional grouping intends to move forward as a single community,
where will the spiritual values of healthy living lead to, how and to what extent, to what level
of achievement will it go? Who, what, where, when, why, how questions come up and “fear”
are revealed to the researcher. With the New World Order of digital interconnectedness in
a global village, the traditional norms of spiritual values are now very weakened as outdated
norms.
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ASEAN members today are both in tension and in coexistence. The problems of
ASEAN are mostly derived from political socio- disparity, Western import of human rights and
democracy norms first before economy. Economic disparity, territorial aggressiveness, political
conflicts, internal wars, imbalanced GDP growth rate and prosperity are the main causes of
brain drain, migrant labor, transnational crimes, human trafficking etc. GDP cannot create
happy and healthy living. Only the individual capacity for happy and healthy living at the micro
level can be extended to the ASEAN single community, to create happy and healthy citizens.
Only happy and healthy ASEAN citizens can create peace and security in the ASEAN region
as a whole. Only happy and healthy cultural norms of ASEAN citizens can guarantee that
the ASEAN as a single community becomes a peaceful and secure region. The axis of moral
disciplines from diverse religions and the art of healthy living can allow the ASEAN community
to exist peacefully. Students of ASEAN today will shape the future ASEAN community. ASEAN
students need to be equipped with vision and mission of healthy mind and healthy living.
V. Literature Review
Happy minds can lead to happy living. Healthy living cannot be achieved without
healthy thinking. All bodily actions come from the mind. State of mind varies degree of
actions. That is all Buddha means. “ Vimamsadhipati “ (Patthanapali,2002). Evil minds or evil
thinking can destroy the citizens of the entire ASEAN region. From the Buddhist Scriptures,
(1) Unwholesome Mental factors and (2) Wholesome mental factors are determinants of where
the students are today. Also , (3) some excerpts from the Bible are drawn to measure the
gap between Bible sayings and where the students of ASEAN today stand. There are many
common instructions from Buddhist Scripture and Christianity. The only difference is that for
Buddhists, what you sow today, you will reap tomorrow and no one except yourself can reach
the destination of your goal. Tomorrow is in your hand. You can shape your tomorrow by
yourself through today’s good deeds or bad deeds. But according to one Christian student,
“don’t’ worry for tomorrow; tomorrow will worry for you”. As long as you walk with Jesus, you
are able to struggle, not sink in troubled waters.
(1) It is on account of the different mental factors that consciousness becomes good
or evil. In the discourse of the Philosophy of Buddhism, taught by the Lord Buddha, there are 14
Unwholesome Mental Factors that influence the Mind.(Ashin Janakabhivamsa,1999). 1.Moha
– delusion 2.Ahirika -moral shamelessness 3. Anottappa - moral fearlessness 4. Uddhacca -
distraction, restlessness 5. Lobha - greed 6. Ditthi - wrong view 7. Mana – conceit 8. Dosa
- hatred, anger 9. Issa- envy 10. Macchariya- jealousy, selfishness 11. Kukkucca- remorse
12.Thina- sloth 13. Middha- torpor 14.Vicikiccha- doubt, skepticism. These Unwholesome
Mental Factors that Influence the Mind in the original Abhidhama is called Akusala Cetasikas.
A + Kusala = opposite of + wholesome = unwholesome.
A very famous Myanmar Sayadaw Ashin Janakabhivamsa taught and wrote a book
“Abhidhamma in Daily Life”. The original book was translated to English by U Ko Lay by Ministry
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of Religious Affairs, and edited by Sayadaw U Silananda. In the English translation version, the
unwholesome mental factors are explained as follows.
1. Moha –Delusion is not knowing, unable to realize the noble truth, delusive mind,
foolish mind , the stupid mind.
2. Ahirika – moral shamelessness is embarrassing. Every unwholesome deed is
shameful such as abusing others, fuming, shouting, using coarse vulgar language, being
puffed up with vain conceit, looking down upon others with foolish pride. Decrying others in
an indirect, allusive manner out of malicious envy etc. are also disgusting and shameful. The
mind which arises together with shamelessness is called a shameless mind and the doer of
evils is called shameless man.
3. Anottappa – moral fearlessness is having no fear, no dread which means devoid
of moral dread. Evil deeds are like open flame. Anottappa is like a moths. In fact open flame
is to be very much dreaded. However moths do not think the open flame as dreadful and
recklessly fly into it. Just so evil deeds cause a variety of sufferings, so they are indeed to be
dreaded. But No. 1 Moha, delusion conceals those resultant sufferings and the Anottappa
does not seem as dreadful. Those factors prompt the doing of evil deeds bodily. Evil deeds
are very dreadful indeed. When they step in, even the wise who normally dread evil acts are
inclined to commit fearful deeds without shame or dread.
4. Uddhacca – distraction, restlessness, wavering are called unsettled state of mind.
When one is overpowered by distraction, one will become a drifter, a floater, an aimless person.
It means the inability to concentrate on any object steadfastly.
5. Lobha – Greed is craving for sensual pleasure, craving for lust. The greed of a
man accompanies him since the embryonic stage increases with age. It is like drinking a salty
water, as we grow older and older, we become thirstier and thirstier for sensual pleasure, love,
lust and all unending materialistic needs.
6. Ditthi – wrong view means wrong understanding, wrong belief what is wrong to
be right and what is right to be wrong, what is absent to be present, what is present to be
absent. It also dogmatically takes one’s wrong view to be right and other’s right views to be
wrong. For example, belief in that of killing beings for sacrificial offering is a meritorious deed.
Heating one’s body amidst four fires at noon when it is very hot and behaving like cows, dogs
are good practices for purification of defilements. Believing that charity, morality and mental
development do not lead to the realization of enlightenment is Ditthi which takes what is true
to be false.
7. Mana – conceit is haughtiness. When people excel others in status, wealth, knowledge,
health etc. they think highly of themselves and look down upon others, turning their nose up
at others. Mana can be classified into many such as (1) Jati-mana – I was born in high-society,
born of noble family or royal blood etc (2) Dhana-mana as the wealth of the king, dwelling
in the golden palace, complete with regalia, surrounded by ministers and courtiers, which
according to the Minister Anantasuriya, is like a bubble appearing for a moment on the surface
of the ocean. (3) Panna-mana – conceit of one’s education and high academic qualifications.
Education is something learnt from others and not an extraordinary achievement. When we
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come across illiterates and very dull persons, we should not be conceited, proud and look
down upon them. When one had taught others with great patience in his past existence, he
would be famous in worldly knowledge. Hence, we should make use of our education to the
benefits of society and ourselves in the endless future.
8. Dosa-hatred is anger or violence of mind. It is not only violent, but also soils the
mind, not only wild and rude, but also depressive resulting in inferiority complex and living
in fear, belong to ill will. Angry violent person is also easily frightened. Violence is called
ascending hatred, whereas fear is called descending hatred. Sorrow , in Pali Soka is state
of being unhappy on coming across unpleasant incidents. When sorrow appears, hatred will
often accompany it. Sorrow is conjunction with hatred. Sorrow arises due to the DOWNFALLS
OR FAILURES, death of their relatives, due to loss of love, wealth. Anxious about beloved
ones, anxious about one’s offspring, anxious about health of dear ones etc. all these mental
sufferings can be categorized in Dosa. Ordinary anger can lead to violence or even killing.
9. Issa – envy is mental state which don’t appreciate good tidings of others. There
are proverbs saying “ Envy arises when some one excels you. Having similar objectives breed
hostility” “All birds are as beautiful as owls” “Such rabbits are found in every bush” These
condemnations and comment grow out of Issa. People in country folk in their envious state
of mind say “similar toddy shells can be found under every toddy palm” Envy mostly exists in
workers who feel inferior to co-workers, persons of same rank or status are affected by envy.
By feeling envious and by fabricating slander, one only ruins oneself.
10. Macchariya – jealousy, selfishness is unwholesome mental factor. It means wishing
other people to get nothing. They do not want to see other acquiring wealth, do not want
other people having promotion, status, fame, beauty etc.
11. Kukkucca- Remorse occurs as bad deeds. It is repentance over wrong things
done and right things neglected. Regret over past wrong deeds will not deliver you from painful
consequences, will not expel your worries. The correct way to overcome remorse is to avoid
doing evil deeds again, to make a firm resolution to refrain from evil action. Regret over right
things neglected, there is a country folk saying “Sow the seeds when there is a rain” If the
rainy season is gone, you cannot plough the fields and sow the seeds, so you fail to harvest
the grains. Another saying ”Strike while the iron is hot” Even if you realize too late that you
have not done meritorious deeds, you should not lament for it. It is never too late to mend.
12. & 13 Thina –Sloth and Middha –Torpor means sluggish mind and body, dullness
of mind and body These two mental factors arise together, laziness and unwillingness to work
can be seen in person.
14.Vicikiccha – doubt, skepticism is doubt on three Gems of Buddha, Dhamma,
Samgha, wavering between belief and disbelief.
All the above Unwholesome Mental Factors contaminate the mind. All of us often
see, hear the evil power of greed, hatred, pride. By realizing these mind contaminations, we
can nurture good minds, good attitudes and good thoughts.
(2) The following mental factors are responsible for arising wholesome consciousness,
which is called Kusala Cetasikas, Wholesome Mental Factors.(Ashin Janakabhivamsa,1997)
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1.Saddha - faith, confidence 2. Sati - mindfulness, awareness 3. Hiri - moral shame
4. Ottappa- moral dread 5.Alobha - non-greed, generosity 6. Adosa- non-hatred, good
will 7. Amoha - non-delusion, wisdom8. Metta- loving kindness 9. Karuna- compassion
10. Mudita- sympathetic joy 11. Upekkha- equanimity 12. Sammavaca- right speech
13. Sammakamanta- right action 14. Samma ajiva- right livelihood
By looking at these 14 wholesome mental factors, and 14 unwholesome mental
factors to improve ourselves, we are on the right track to defeating our inner enemies.
By doing so repeatedly, the realization becomes our daily habits, and we will have less and less
evil minds, and more and more good consciousness come to our minds. This can at-least
make oneself peaceful. If we try individual capacity building for a peaceful mind, then this
can lead to happy and healthy living, and a happy and healthy community. Then the ASEAN
Community can be made up of happy and healthy individuals. All the man –made problems
are from our inner most enemies of greed, anger and ignorance. Not well-nurtured mind can
produce good physical behaviors. According to Buddha, Avijja is delusion which produce
the thought that is non beneficial to human being to its destruction.( Dhammasangani-Pali,
2000). Technological progress in our very civilized world today is like what Einstein called
“the axe in the hand of the pathological criminal”. It is implied that Science discovery in the
hand of criminal is another version of “Avijja.” All conflicts are because of lack of wisdom. A
mentally ill man can make unlimited destructions; world had proven it then and again. Universal
acceptance can be achieved by Wisdom only. Wisdom can be learnt from Buddha’s teaching.
Buddhism is not philosophy, but it is teaching to find the truth.
(3). Some excerpts from the Bible are selected to weigh what Jesus said and where
the students stand today .(Holy Bible,1978). The following scripture are given by the Venerable
Pastor, Rev. Mahn Sayler from Bangkok Christ Church.
Metthew 4:4 “ It is written “Man shall not live on bread alone, but on every word that
comes from the mouth of God”.
Metthew 15:10-11 “ Listen and understand. What goes into a man’s mouth does
not defile them, but what comes out of his mouth, that is what defiles them”.
Metthew15:17-20 Don’t you see that whatever enters the mouth goes into the stomach
and then out of the body? But the things that come out of a person’s mouth come from the
heart, and these defile them. For out of the heart come evil thoughts- murder, adultery, sexual
immorality, theft, false testimony, slander. These are what defile a person; but eating with
unwashed hands does not defile them”
Metthew 19:16-21 A man asked, “Teacher, what good thing must I do to get eternal
life? Jesus replied, “you shall not murder, you shall not commit adultery, you shall not steal,
you shall not give false testimony. The young man said “What do I still lack?” Jesus answered
“ If you want to be perfect, go , sell your possessions and give to the poor, and you will have
treasure in heaven. Then come, follow me.”
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Metthew 25:34-40 For I was hungry and you gave me something to eat, I was thirsty
and you gave me something to drink, I was a stranger and you invited me in, I needed clothes
and you clothed me. Then the righteous will answer him, “ Lord, when we see the hungry
and feed you, or thirsty and give you something to drink? When did we see you a stranger
and invite you in, or needing clothes and clothe you? When did we see you sick or in prison
and go to visit you? The king will reply, “Truly I tell you, whatever you did for one of the least
of these brothers and sisters of mine, you did for me”
All these above mentioned are very similar to that of Buddhist scripture. One of
the Pali Buddhist Scripture can be paraphrased as “ Health is the greatest gift; contentment
is the greatest wealth; a trusted friend is the best relative; Nibbana is the greatest bliss”.
(Dhammapadapaliatthkatha,2002)
VI. Discussion on research questions
No.1 to draw the mind- maps of what make them healthy
Students were asked to draw free hand mind-maps of what made them healthy.
Among the various concepts revealed, the most common can be grouped in healthy and
happy living both physically and spiritually.
1. Healthy group 1. Food
smell-free ventilated environment.
2. Sports, 3. Sleep 4. Healthy activities 5. clean and
1. Food – no fat, vegetables, fruits, cereals, low sugar, drinks a lot of water
2. Sports – aerobic dance, fitness, yoga, boxing, joking, exercise, fitness, play
football, tennis, running
3. Sleep – 6-8 hours
4. Healthy activities – spa, sauna, massage, detox, concentration, no smoking,
no alcohol, get up early, take of themselves
5. Clean and smell free environment – a student said her house compound has
chicken and pigs, so this was not a very clean environment. To be able to
change such unhealthy conditions at home, she studied abroad to raise her
parents standards.
In terms of eating habit or skipping breakfast , most of the Thai students skipped
breakfast. 10 out of 15 Thai students skipped breakfast due to lack of time before morning
classes, fear of gaining weight, etc. 15 students from the international programs didn’t skip
breakfast and ate regular breakfast, most of the time juice, milk, bread, and boiled rice, snacks.
Some explained this meal as an effort to get enough mental energy to study after a night-long
fast.
When asked about eating habits at lunch, it was found that all 30 interviewees took
lunch, most of them eating rice, or Thai noodles, or sticky rice or Khanom Kyin, (which, in
Burmese, is “ mo hin ga”). 20 out of 30 had fruits after the meal.
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For dinner, 10 out of 30 students skipped it because they were afraid of getting fat.
20 students had regular dinner, 15 students had a heavy dinner to enjoy the most satisfying
meal of the day after school. 5 students took only light food or fruits due to health concerns.
Most of the students had adequate knowledge about nutrition, but didn’t really have healthy
eating habits.
No.2 to draw the mind-maps for what make them happy
1. Happy group 1. Hobbies 2. Good environment 3. Do nothing and stress free
relaxation 4, merit making 5. Go to the church on Sunday
1.hobbies – pets, play games, cooking, shopping, fitting, surfing internet, chatting with friends,
see movie, listen to the music such as body slam, singing, watch TV, cosmetics, lotions, taking
beauty vitamins, shopping , dancing club, drinking, party goers, birthday celebrations, visit to
sea and beach, window shopping at luxurious department stores like the Paragon, reading
books, fashion magazines, cartoons, fishing
2. good environment - loved by family and relations, friends, boy friends, good
roommates at the school hostel, etc.
good family, good friends, good environment no pollution, no political conflicts, good company,
good work.
3. Some students said stress free relaxation, being a lazy-bones at home is the happiest
moment for them.
4. Merit making – volunteers, offer food to Buddhist monks. An ordained Thai
student from EN 311 shared her view that Dhamma is not important in her life. There are many
things to do which are more important than Dhamma. Only when she got bored with studies
or outing with friends, that she occasionally performed Buddhist rites on religious days such
as the full moon Buddhist lent day. On such occasions she admitted thinking of Dhamma to
offer candles and joss sticks at the Buddha altar in temples, once or twice a year only.
5. Go to church on Sundays - One Thai Christian student revealed that when he is
at church on Sundays, he is always happy because singing, listening to hymns and sermons
made him feel powerful and want to share this power with friends. So once a week Sunday
church rejuvenated his energy. Another Thai student said Buddhist and Christians can be together
because they are people all people in society. When his Christian friends go to church,
he can accompany them, and when he goes to the temple, Christian friends can accompany
him. He reported that there was no problem with different religions and different nationalities
being together as long as they were friends. Another Thai student reported that religion was
very important for Thai society and about 80 % forgot it.
One Karen Christian student said that listening to Jesus would bring lifelong happiness,
so everyone should read the bible and follow its advice. She expressed her belief that conceit
was the cause of self destruction. Humility would bring grace and happiness.
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No.3 To draw the mind map to express their perceptions on the healthy mind and healthy
living for spiritual happiness.
The interview focused on whether or not religious belief could achieve for a person,
a happy mind and healthy living.
Among the 30 interviewees, there were 10 Thai Buddhists, 5 Myanmar Buddhists,
2 Thai Christians, 10 Myanmar and 3 international Christian students. Out of 15 Buddhists,
8 Thais and 3 Myanmar students were Buddhists because of tradition. They offered food to
monks occasionally and went to the temple. Most of the students reported attending the
weekly session of Dhamma talks given by invited monks and participating in the ceremony of
offering food, candles, joss sticks to them. They reported that they donated 100 baht each
year for the annual ‘Kathinka” festival, which celebrates the end of the Buddhist Lent. However,
they showed little understanding of Buddhism, Buddhist Philosophy, and Buddhist scriptures
(Abhidhamma) in the interviews. In the interviews, they could not demonstrate understanding
of good deeds and evil deeds, or the consequences of such deeds. Some of them expressed
the view that religion had little importance for them and that there were many other things
to do to lead a happy life. They haven’t realized that Philosophy is merely a created thinking
whereas Buddha’s Dhamma is finding the truth.
However, two Myanmar students showed substantial involvement with religious
activities. They reported listening frequently to Dhamma talks by downloading them from
websites, participating in regular events at Watmahahtat Myanmar Buddhist Society every
first Sunday of the month such as attending Dhamma talks given by monks. Among the 15
Buddhist students, only 2 students demonstrated belief that Buddhist principles could bring
about a civilized, moral and peaceful society.
One Kachin student gave his view that nutritious food was required for the body, but if
the mind contaminated by sin was governing behavior, even nutritious food people consumed
would no longer be nutritious or healthy. He said that to lead a happy and healthy life, it was
essential to: 1. Free mind from hatred 2. Free mind from jealousy 3. Expect less and give
more to others 4. Free mind from worry.
According to this student, the bible urged people not to “worry for tomorrow;
tomorrow will worry for you. God is love. Love each other as the way HE loves you”. So love
is important food for healthy living. Mind leads behavior. If you are contaminated by sin, no
matter how good the food one consumes , it would fail to have nutritious value for the body.
That Kachin student from BU is devout Christian and whose parents are now facing armed
conflict in Kachin state with Myanmar and Kachin troops. He said that Kachin people no longer
wanted war and peaceful solutions to conflicts were needed.
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Regarding his food habits, he reported eating light snacks and juice for breakfast,
a plate of rice for lunch, and a big dinner of rice. When asked about fruits, he said he had
a limited budget which included tuition costs, and only rice would reduce his appetite, so he
didn’t eat fruits often even though he knew of their health benefits. This student reported that
punctuality in class attendance was essential for him and even being late 2-3 minutes was
unacceptable for him. This student achieved straight A’s in all subjects. He said Thai students
were very lucky to escape bitter life experiences.
Surprisingly all 15 Christian students expressed belief in Jesus and reported attending
Sunday services at Church. In interviews, they stated that their profound respect and belief in
Jesus encouraged them to avoid unwholesome mental attitudes and unwholesome thoughts
were banished by the reminder that the Bible prohibits them. When asked whether they had
learnt about 14 unwholesome mental factors, the answer was that they had never learnt all
these as a group, but had read about some as evil thoughts in the bible.
VII. Recommendations
In addition to the respondents’ similar answers, the following points are recommended
for happy and healthy living.
- Positive thinking is very important.
- Acceptance of differences is very important.
- As long as religious teaching is effective for people, there will be no problems in
developing peace and harmony in a society with diverse cultures and different
beliefs where people can achieve happy and healthy living.
- Students can choose any religion and they can try to learn other religions as well.
In this regard, religious education should include Christian and Buddhist beliefs.
- Religious study should be one of the elective courses in school curricula as minor
subjects.
- Regular religious education like Sunday school for Christians should be made for
Buddhist students as well.
VIII. Conclusion
Humans need food. When hungry the gastric gland demands food for the physical
body. When unwholesome mental factors from our inner mind are out of control, they can be
expressed as conflict, war, and revenge. The right food for spiritual peacefulness is to defeat
the inner enemy first, and this is ASEAN mental food , necessary for achieving harmony, men-
tal development , proper attitude. Ways of developing proper attitude include reading good
books, learning from the wise. Those who read and listen to religious talks or learn from the
wise will have right attitude, right consideration whatever circumstances they encounter, and
they will always be broad minded, and live the way of noble living to gain a harmonious life.
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They will always be in a good mood, able to develop unwavering attitude towards life and
able to live in grace whether they are wealthy, happy, successful and prosperous or whether
they are poor, unhappy, unsuccessful and unfortunate. Mind leads and guides, and all human
beings have to submit to the will of mind. Only a healthy mind, a civilized and moral mind can
achieve happy living for people. The wholesome and unwholesome deeds one does have
consequences that follow one.
Every one in ASEAN has the ability to create a healthy living , a happy life and
a successful future. Every one is the architect of his own fate. One shall reap in the future what
one is sowing now. To achieve the goal of a happy and healthy life, one must defeat inner
enemies. If ASEAN with the New World Order of digital connectedness is aware of the ASEAN
food of spiritual value, ASEAN will reap in the future what it sows now to live in harmony. ASEAN
students with vision and mission of healthy cultural norms, and wisdom will shape the future
ASEAN to become a peaceful and secure region. m
Reference:
American Bible Society (1978).Holy Bible New International Version. American Bible
Society. New York :International Bible Society.
The Buddha.(2002). Patthanapali -1 (P.3), Ministry of Religious Affairs, Yangon, Myanmar.
The Buddha.(2000). Dhammasangani-Pali , (P.14). Ministry of Religious Affairs, Yangon,
Myanmar.
Rev. Judson,A,DD. (Year NA). The Holy Bible. United Bible Society. Hong Kong
Janakabhivamsa, A. (1999). Abhidhamma in Daily Life. Silananda,U. (Rev.ed..) Mahagan
dayone Monastery, Amarapura, Mandalay Division.
Janakabhivamsa, A. (1997). Abhidhamma in Daily Life. ( Ko Lay,U, Trans.). Ministry of
Religious Affairs, Yangon, Myanmar.
The 2010 Legatum Prosperity Index Ranking ( 2011 June 14). Retrieved from http://
www.prosperity.com/rankings.aspx
National News Bureau of Thailand( 2011 January 25). Retrieved from
http://thainews.prd.go.th/en/news.php?id=255401250008/
Thittila,A. (1992). Essential Themes of Buddhist Lectures. Department of Religious
Affairs,Yangon,Myanmar.
Yang,R. (2006). At the Centre of the Storm. In Stuart,H., Terry,H (Eds.) One World,
Many Cultures(P.373-386) . Pearson Longman.
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A STUDY OF THE ART AND CULTURAL IDENTITY
OF MASCOT DESIGN IN THAILAND
o Abstract
Sujira Thanomporn*
This research aims to study the art and cultural identity of mascot design in Thailand
and also ways to create a conceptual framework for the art and cultural identity of mascot
design. Questionaires were provided to 3 groups of specialists. In total there were 10 specialists
on art, 10 experts on design, and 10 culture gurus. Forty mascots from both national and
international games that were held in Thailand, such as the National Games, National Youth
Games, Asian Games and Sea Games were used.
The findings revealed that 40% of mascot designs used non-verbal language as art
and cultural identity. Costume identity was at 22.5%. Literature and tale identity was at 15%,
while language, religious and moral identity didn’t occur on mascots in Thailand. The findings
also showed that most of the mascots (55%) expressed local identity clearly, and 35% cleary
identified with being Thai.
The most common form of art and cutural identity is the Wai – the way that Thais
put their hands together in order to pay respect to something or someone- with 4.77%, while
Thai costume identity was at 4.57% and Thai sports and plays were at 4.53% respectively.
*Lecturer,Visual communication design Department,Faculty of Architecture,Kasem Bundit University,Bangkok
,Thailand.
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o Rationale
Art is beauty as created by human beings. It beautifies our colorless world and is
also able to make imperfection become sustainable perfection. When looking at Genesis, it
proves that humans have fallen in love with beauty since the old days. Thus, nowadays we
can see the root of all beauty, and this is called civilization. Culture is a product of wisdom
that has been continuously developed by a group of people in one society through changing
times. Culture is a treasure which has been accepted and cultured. (Anont Apapirom, 2525)
Culture is a way of life that has been developed from learning and delivered from generation
to generation by applying and recording written symbols.
Art and culture are like our national identity. They are both a model and symbol of
our society. Art and culture play an important role to reflect our national and social identity.
Presently, we try hard to apply art and culture in communication. We also use different kinds
of social symbols to manage, structure and ommuniacte our thoughts. In society, we originally
developed abstract social symbols that have subsequently become more concrete.
As Geeetz (2000: 49 refered in Aekin Rapeepat 2551: 78) stated, human phylogeny
came from interaction between cultures. Culture is a kind of symbol. Accordingly, symbols
influence our way of life in every way. This means that if there were no culture, there would be
no man.
A mascot is a symbol that is a product of our thoughts as well as our analysis. It has
changed from being abstract to being concrete. A mascot represents our national identity.
Particulary, in both local and international games, mascots always play roles as representators
of concepts due to the fact that mascots are expected to be a symbol of society and the
community
Showing some of the importances and duties of symbols is significant since they can
communicate and present our culture in one period of time. As Thongjue Kiatthong (2548:
13) mentioned, in each period of time in world history, culture does not stay the same. We
can use culture as a historical reference, for example in the period of Davaravadhi there was a
boat symbol. This means in that period of time, boats were used as a means of transportation,
and they also showed the prosperity of the city. Furthermore, the Garuda symbol, which was
found during the Ayudhya period, can reveal history. It shows that Thais, in the old days,
thought that the king was an angel avartar. It can be said that a mascot is processed by our
thoughts and our creativity to represent our social identity.
As mentioned above, the researcher thinks that it is very important to study the
origin of mascots since mascots must be created by the influence of art and culture using an
underlying process. Moreover, research can help reveal art and cultural identity concepts that
can enable society to understand the origin of art and cultural meaning that appear in many
symbols in Thailand.
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o Objectives:
This research aimed to study
1) The art and cultural identity of mascot design in Thailand
2) The ways to create a conceptual framework for mascot design
o Research Framework:
The aim was to study the art and cultural identity of mascot design in Thailand
during 2528 – 2550 B.E. The mascots are taken from the Asian Games, SEA Games, National
Games as well as National Youth Games.
o Definitions:
1) Identity is personal characteristic including wisdom, moral, ethic as well as
personal behavior. Nowadays, instead of one’s self, auto or uniqueness, we apply ‘Identity’.
2) Art and Culture means every man-made invention which was finely developed,
adapted and accepted continuously until now. It is found in the form of national stereotypes,
beliefs, language, traditions, food, instruments, arts and behavior all of which can be divided
into 5 fields:
2.1) Language and literature culture (verbal language)
2.2) Material culture (i.e. instruments used in our daily life or daily activity)
2.3) Mental culture (i.e. religions, morals, as well as doctrines)
2.4) Traditional culture or tradition (i.e. royal tradition, local tradition such as being
grateful, respecting ancients etc.)
2.5) Aesthetic culture (i.e. beauty of arts and songs such as painting, sculptures,
music, dramatic arts and architectures)
3) A Mascot is a lucky symbolic figure which is always a vegetable, object, animal
or cartoon. It is cute and always shows its joyful face. A Mascot can represent national art,
culture and identity.
o Related Theories:
This research applies concepts and theories in order to study and analyse the art and
cultural identity of mascot designs in Thailand.
o Conceptual Framework:
The concepts and theories involved were used to study and analyze the art and
cultural identity appearing on mascot designs in Thailand.
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o Reserch Methodology:
1) Studying and gathering information including theories and principles related to
mascot design as well as art and cultural identity.
2) Surveying and gathering mascots from both the national and international games
held in Thailand during 2528 – 2550 B.E. These include the SEA Games Mascot, ASIAN Games
mascot, National Games mascot and National Youth Games mascot.
3) Building up and designing research instruments such as questionnaires and Matrix
Analysis models.
4) Gathering all the data from 30 experts who have at least 5 years experience by
applying puporsive samples. Thirty experts were divided into 3 groups -10 art gurus, 10 cultural
gurus, and 10 experts in design.
5) Analysing the data and discussing the research results.
o Research tools:
In this research, a questionnaire was used. The researcher applied both open-ended
and close-ended questions. The questionnaire can be divided into 2 parts – one is to ask about
interviewee personal status while the other is aimed at asking about the evaluation process,
of which there are five levels as follows:
5 - The experts completely understand the meaning of the mascot
4 - The experts can understand most of the meaning of the mascot
3 - The experts can somewhat understand the meaning of the mascot
2 - The experts can understand little of the meaning of the mascot
1 - The experts cannot understand the meaning of the mascot
Then, the researcher analysed and synopsized all the experts’ points of views
towards the art and cultural identity of mascot design in Thailand by showing the frequency
and percentage via a Matrix Analysis.
o Data Analysis:
The Statistical Package for the Social Sciences: SPSS for Windows was applied to
analyze the data regarding the art and cultural identity of mascot design. Percentage and mean
as well as standard deviation were also used in a matrix analysis(X = 3.00 – 5.00) in order to
discuss and summarize the findings.
o Discussion:
The most common attribute in the art and cultural identity of mascot design in Thailand
is non-verbal language (40%). Next is costume identity (22.50%) then literature and folk tale
identity (15%). The Wai: traditional identity, food identity, aesthetic musical identity, dramatical
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art identity and art performing identity are the least commonly found in mascot design (ap-
proximately 2.50%). There is no use of language identity, Religius identity, philosophical identity,
belief identity and rite identity in mascot design.
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Table I Art and Culture identity in mascot design
The table presents the characteristics of the art and cultural identity of mascots
2. Almost all mascots can cleary communicate local identity (55%) and the mascots
can be cleary represented as being Thai (35%).
3. The Wai is the most common form of art and cultural identity communication in
mascot design (4.77%), then costume identity (4.57%), then sport and plays identity (4.53%),
then handicraft identity (4.13%) and finally instruments in daily life identity (4.07%).
o Table II
The mascots that clearly communicated art and cultural identity at a high level
(X = 4.00 - 4.49) and the highest level (X = 4.50 - 5.00).
o Summary:
From the findings, it can be concluded that;
1. The mascot designs in Thailand employ a great number of identities since humans
have the ability to create symbols for communication and interaction. They have special
communicating abilities and are unique in their way of presenting personal cultural intra-
communication. Therfore, symbols are used depending on our personality and context (Juthapat
(Jamjuri) Padungchivit 2550: 36). The most frequently used form of non-verbal language is
smiling, and local costumes represent costume identity because it can be easily understood.
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Also, literature and folk tales are sometimes used but the audience needs to have some background
knowledge in order to understand the mascot.
2. Mascot design always emphasizes local identity rather than a broader Thai identity.
3. The Wai, Costumes, Sport, and plays are the easiest way to communicate art and
cultural identity and use them as a conceptual framework in mascot design. m
Biliography
Juthapat (Jarmjuri) Phadungchiwit. Culture, Communication,Identity. Bangkok:
Chulalonglorn University Publishing, 2007.
Thongjeua Kheadthong. Symbol Design, 4th edition: Bangkok: Sibprapa Publishing, 2005.
Akin Rapeepat. Culture is Communication: Theory and Geets’s Method. Bangkok:
Sirindhorn Archiology Center (Public Organization), 2008.
Anon Arpapirom. Human and Society: Social and Thai culture. 3th Edition: Bnagkok:
Kasetsart University, 1982.
Meaning of Culture. [Online]. 2006. Available:
http://www.thaiwisdom.org/p_culture/api/api_1.html[27 2549]
Identity [Online]. 2006. Available: http://www.sac.or.th/webbord/info/Question.html, Accessed
[21 October 2006]
Dreyfuss, H. Symbol sourcebook. New York: McGraw - Hill book company, 1972.
H.J. Zwaga and T. Boerseme. Evaluation of a set of graphic symbols. Applied Ergonomics,
march, p 43-54. 1983.
Meggs, Phillip. History of Graphic Design. 2nd ed. New York: Van Nostrand Reinhold, 1992.
Peirce, C.S. Collected Papers of C. Peirce. C. Harshow & P.Weiss (eds) Harvard University
Press, 1931.
Peterson, L.K. and Cheryl Dangel Cullen. Global Graphics: Color. China: Rockport, 2000.
Tylor, E.B. Primitive Culture: Researches into the Development of Mythology,
Philosophy, Religion, Art, and Custom. London: J. Murray, 1871.
About Face Mascots, Ltd. What is a Mascot? [Online]. 2007. Available from:
http://www.aboutface-mascots.com/whatIs.html[2007, April 11]
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59

Korean Students’ Mental Health and
Its difference in Gender, Age and the Related
Psychological Factors
YoungHo Kim 1 , SoungJun Na 2 , HakKwon Lee 3 , and SooJin Kang 4
1,2,4 Department of Sport Sciences, Seoul National University of Science and Technology,
o Abstract
172 Kongneung-dong, Nowon-gu, Seoul, 139-743, Korea
3 College of Sport Science, SungKeunKwan University, GyungGi, Korea
In recent years, it has been widely witnessed that a surprising number of adolescents
suffer emotional and mental health problems, and such turmoil is very often carried over into
adulthood with serious implications for adjustment during the post-adolescent years. On
this point, mental health problems in Korea are only now being considered crucial factors in
the health status of adolescents and important public and social issues. It is also true that
studies concerning the link between adolescents’ mental health problems and their psychology
are limited. The purposes of this study were to investigate mental health problems of Korean
adolescents, to reveal factors affecting their negative mental health and to explore a possible
relationship between mental health problems and psychological variables. 2,052 Korean
adolescents selected randomly from junior high and high schools in Seoul, Korea were surveyed.
Korean Symptom Checklist, Health Locus of Control Scale, Self-efficacy Scale and Self-esteem
Scale were used to identify mental health problems and psychological variables of adolescents.
Results indicated that Korean adolescents showed high prevalence in interpersonal sensitivity,
depression, anxiety and hostility. In addition, the findings revealed that there were significant
differences in adolescents’ mental health problems between gender and age. Furthermore,
results revealed that the adolescents’ mental health problems were statistically correlated with
psychological variables. This study provides significant information for the relatively unstudied
Korean adolescents and also has the potential to influence the development of better mental
health programs for adolescents.
In recent years, it has been widely noted that a surprising number of adolescents
suffer emotional and mental problems. Of added importance is the fact that such turmoil is
very often carried over into adulthood with serious implications for adjustment during the
post-adolescentyears.Mentalhealthproblemspresentingduringtheadolescentyearsmayrepresent
a persistence of problems that arose in childhood or the onset of new illness. These mental
health problems generally include interpersonal sensitivity, loneliness, depression, anxiety,
hostility, and are sometimes associated with suicide (Jensen, 1991; Waters, 1991). Raphael
(1993) reported that anxiety, depression and adjustment problems were the major mental health
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problems that occurred frequently during adolescence. Within adolescent health, mental health
is an issue and the behavioral outcomes of this issue are reflected in the mortality and morbidity
statistics. McCauley et al. (1999) investigated gender differences in American adolescents’
mental health. The authors in this study indicated that female adolescents reported significantly
lower level of self-confidence and substantially higher level of depression and anxiety than did
males. Adolescent mental health is as important in Korea as it is in Western countries. Korean
Ministry of Health and Welfare (1998) reported that the patient numbers due to mental health
problems had increased steadily each year since 1985. Females were twice as likely to suffer
mental health problems than males. And, in the adolescent group, the number of patients with
mental health problems doubled between 1994 and 1995.
Adolescent mental health problems not only depend on issues of appropriate
socialization and on factors of positive environmental conditions, but also on the individual’s
perception of what is real to them. In this regard, Kim (1997) indicated that adolescents’ mental
health problems may result from peer group pressures, family situations, school problems,
and more importantly their own psychological dispositions.
Mental health itself is a complex multi-factorial reality and the overt expression of
a complicated interaction of physical, social and psychological factors (Kazdin, 1993). Therefore,
factors that impinge upon and effect the mental health of adolescents can be related to issues
from the emotional, social, psychological and behavioral domains. In particular, mental health
problems of adolescents may be caused by negative psychological propensity, such as low
self-esteem and self-efficacy and loss of ability to control health (Hurrelman and Losel, 1990).
Self-esteem is widely recognized as a central aspect of psychological functioning and
it is related to many other variables, including general satisfaction with one’s life. According
to Kalliopuska (1990), self-esteem is part of the individual’s identity that is not static, but
rather, is always susceptible to internal and external influences. He also suggests that
self-esteem is an internal sense of self-regard, which includes confidence in one’s own abilities and
judgments, and it serves as a measure of the self-praise and the favorable perspective
with which a person attributes to himself. Rosenberg (1985) argued that self-esteem was
associated with many psychological variables as well as behavioral ones. He suggested, for
example, that when compared to adolescents with high self-esteem, those with low self-esteem
were more depressed, less satisfied with life and scored highly on anxiety, aggression and
irritability. Bolognini and colleagues (1996) noted that self-esteem was a determining variable
in the mental health of early adolescence and that adolescents with low self-esteem tended
to report significantly higher scores on depression. Bolognini et al. also revealed that males
demonstrated a higher correlation between self-esteem and mental health than did females.
Females, however, reported more problems with depression and anxiety than males.
Self-efficacy was introduced by Bandura (1977) in the context of cognitive modification.
Self-efficacy relates to “individuals’ perceptions and refers to beliefs that people can perform
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successfully the behavior necessary to produce a desired outcome” (Bandura, 1986, p 391).
Rivas and Fernandez (1995) indicated that self-efficacy was an important factor in maintaining
the mental health of adolescents. Specifically, higher self-efficacy was closely related to avoidance
of sadness and control of one’s feelings. This study also implied that self-efficacy was significantly
and positively correlated with maintenance of self-confidence and underlined the importance of
taking psychological factors into account in the design of mental health programs. Muris et al.
(2001a) investigated the relationships between adolescents’ depression and self-efficacy in the
Netherlands. In this study, depression was accompanied by high levels of negative attributions
and low levels of self-efficacy. Findings implied that self-efficacy played a meditating role in
the decrease of depressive symptoms. Muris et al. (2001b) supported Muris et al. (2001a)’s
findings and indicated that self-efficacy was significantly related to not only adolescents’
depression but also their anxiety. They also reported that adolescents’ anxiety and depression
was reduced with an increase in their self-efficacy.
Health Locus of Control (HLC), as a psychological construct, originated from Rotter’s
(1954) social learning theory which sought to explain, predict and influence people’s perception
and behavior regarding their health. The main tenet of social learning theory is that the
likelihood of a behavior occurring in a given situation is a function of (a) the individual’s
expectancy that the behavior will lead to a particular reinforcement and (b) the extent to which
the reinforcement is valued. In exploring the relationship between mental health and health
locus of control, Nada-Raja et al. (1994) examined health beliefs of adolescents regarding
mental health. In this study, male students had stronger and simultaneous beliefs in internal,
chance and powerful others’ locus of control than females. Females differed significantly from
males in that they believed good mental health was associated with external locus of control.
The recent study by Takakura and Sakihara (2000) examined locus of control associated with
adolescents’ depressive symptoms. The results noted that adolescents’ depression was positively
associated with internal health locus of control and negatively related to powerful other and
chance locus of control. Further, authors argued that high levels of internal locus of control
might have a crucial role in the prevention of depression in adolescence.
In this regard, psychological factors that influence the mental health of adolescents
in different cultures have frequently been identified. However, the same level of research has
not been carried out on the Korean adolescent population. Mental health problems, especially
in Korea, are only now being considered crucial factors in the health status of adolescents
and important public and social issues. It is also true that data concerning the link between
adolescents’ mental health and their psychology are limited.
The purposes of the study were to explore the mental health problems of Korean
adolescents, to reveal variables affecting their negative mental health and to explore a possible
relationship between mental health problems and psychological factors.
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o Participants
After receiving permission from the principals and parents, 2,200 students (male:1,146,
female: 1,054) ranged from 7th to 12th grade who attended junior high and high schools in
Seoul, Korea were asked to participate in a survey designed to assess their mental health
problems. Out of a possible 2,200, 2,052 students (male:1,068, female: 984) were invited to
participate in the study; 93.3% gave their consent and completed the survey form. Only 6.7%
of the subjects declined participation. The non-participants were not significantly different
in age or gender from students who participated. The subjects were selected by a random
sampling from six schools, geographically located in the northern areas of Seoul. All students
in the age cohort were 14-19 yrs (M=16.0 yrs).
o Measures
For the mental health of Korean adolescents, the instrument applied in the study was
Korean Symptom Checklist (Kim et al., 1978). This consisted of 4 sub-dimensions and 38 items
(9 items for interpersonal sensitivity, 13 items for depression, 10 items for anxiety, 6 items for
hostility). For content validity of the instrument four experts familiar with the health behavior
literature were asked to examine each item for congruence with the concept of mental health
problems. From their recommendations, 7 items were altered. Through this process, content
validity suitable to the purposes of the study was established. The instrument was given to
a pilot sample of 156 secondary school students (male: 88, female: 68) of the similar age to
the target sample to obtain reliabilities of the instrument. The obtained data were analyzed for
internal consistency on the first administration and for stability on a repeat administration to
64 students in the same sample 2 weeks later. This process obtained test-retest r for the four
sub dimensions: .80 for interpersonal sensitivity, .90 for depression, .91 for anxiety and .84
for hostility.
To assess Korean adolescents’ beliefs, self-reliability and ability to control health and
life satisfaction relating to health, the three instruments translated by Kim (1997) were used :
Health Locus of control Scale, Self-efficacy Scale and Self-esteem Scale. The Multidimensional
Health Locus of Control Scale, developed by Wallston et al. (1978), was translated into Korean
and used in the study. The revised questionnaire consisted of the three sub-scales and 18
items, and alpha reliabilities of each sub-scale were .83 for internal health locus of control, .79
for powerful other health locus of control, and .81 for chance health locus of control.
The Self-efficacy Scale, developed by Sherer et al. (1982), was also revised into
a Korean version and adopted for the study. Among 17 items, 13 items were reversed requiring
the scores to be converted. A Cronbach alpha coefficient of .88 was reported for this
questionnaire. The Korean version of the Self-esteem Scale, originally developed by Rosenberg
(1965) was applied to the study. This questionnaire consisted of 10 items, and five reversed
items required scores to be converted. The test-retest reliability method was performed and
a reliability of .83 was obtained.
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The psychometric instruments were sent out to four Korean experts familiar with the
health psychology and adolescent health to obtain their comments regarding content and
construct validity. They were then asked to check and make suggestions for improving the
instruments. From their recommendations, the wording of 11 items was changed in the three
psychometric instruments. Through this process, content validity, suitable to the purposes of
the study, was established. The pilot forms of the psychometric instruments were translated
into Korean, and given to a sample of 156 secondary school students to evaluate item clarity
and response variance. Examination of frequency distributions indicated that the full range of
responses was being used for most items. The students completed the survey with no difficulties
in understanding the items.
o Results
Mental health of Korean adolescents in this study
Table 1 shows the result of frequency analysis concerning Korean adolescents’
mental health problems. Korean adolescents with 74.3% responded that they have frequently
experienced ‘interpersonal sensitivity’ and 56.9% of adolescents have felt ‘depression’, 48.8%
for ‘anxiety’ and 41.6% for ‘hostility’ owing to a variety of daily stresses including school.
Considering the high prevalence in all sub dimensions, negative mental health in the Korean
adolescents is a crucial factor that might adversely affect their overall health.
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Table 1. Prevalence of mental health problems among respondents
Mental Health Problems Case (N) Percent (%)
Experienced 1,524 74.3
Interpersonal sensitivity Never
experienced
528 25.7
Experienced 1,167 56.9
Depression Never
experienced
962 43.1
Experienced 1,001 1,051
Anxiety Never
experienced
48.8 51.2
Experienced 853 1,199
Hostility Never
experienced
41.6 58.4
Total 2,052 100.0
Cut-off point : Never experienced: not al all(1)
Experienced: seldom(2), occasionally(3), often(4) and repeatedly(5)
In addition, there were significant mean differences between male and female
adolescents in all sub dimensions of mental health problems. Female adolescents reported
that they have higher scores on ‘interpersonal sensitivity’(t=16.40), ‘depression’(t=15.62),
‘anxiety’(t=9.89) than males; meanwhile, males have more frequently experienced
‘hostility’(t=8.92), compared with their female counterparts (all p

Table 3 shows the mean differences in the sub dimensions of mental health problems
by age (F=14.63 for interpersonal sensitivity, F=6.59 for depression, all p

68
Table 4. Correlation among all variables
Variable IS D An H IHLC PHLC CHLC SE f SEs
IS 1.00
D .42** 1.00
An .33** .36** 1.00
H .34** .56** .14* 1.00
IHLC -.35** -.44** -.35** .07 1.00
PHLC .24** .06 .15* .08 .05 1.00
CHLC .04 .06 -.08 .21** .08 .36** 1.00
SEf .05 .43** .37** .26** .21** -.11* -.15* 1.00
SEs .26** .39** .39** .29** .24** -.16* .05 .58** 1.00
M 3.13 3.45 3.58 3.15 4.55 3.38 3.36 8.32 2.83
SD .72 .76 .80 .62 .79 .69 .65 1.57 .48
*p

The use of the AMOS program allowed the observed variables in mental health (e.g.,
depression and anxiety etc.) and psychological variable (e.g., IHLC and self-efficacy etc.) to
be treated as one factor (Arbuckle, 1997). The AMOS program, then analyzed the possible
correlation between the latent variables (e.g., mental health and psychological factors). As a
result, a correlation coefficient between mental health and psychological factors was obtained
(r=.43).
Table 5. The Standardized regression coefficient and squared multiple correlation
coefficient between mental health problems and psychological factors
*p

70
to spend considerable time with computers and as a result, they are likely to be egocentric
and fail in building meaningful interpersonal relationships. This could not be substantiated from
literature and thus, there is a need for further study to see whether it is an aspect of Korean
culture. Many Western studies support this study’s findings. According to Nancarrow (1993),
a large volume of students was concerned with general mental heath problems. The results
showed that an estimated 53% of students were concerned about feeling depressed; 50%
were concerned about emotional upsets; and, 48% had negative feeling about themselves or
aspects of their life. Such negative issues in adolescent mental health are not confined in one
society, but applied in all societies around the world. These findings should provide effective
data to promote adolescents’ mental health in school health education and community-based
health care.
From the findings, there were significant differences between male and female
adolescents in all dimensions of mental health problems. Compared with their male counterparts
female adolescents scored highly in interpersonal sensitivity, depression and anxiety. It is
generally recognized that female adolescents in or over puberty tend to have an emotional
disposition and hence are likely to be sensitive to the common events in everyday life. This
result was supported by the findings of McCauley et al. (1999) and Hishinuma et al. (2000),
indicating that female adolescents were more likely to be anxious and depressed than males.
In addition, adolescent’ mental health was in part different between the three age
groups. Of the three groups, adolescents aged 18-19 years reported that they have most
frequently experienced interpersonal sensitivity and depression. It is not unexpected that older
adolescents have a higher possibility of experiencing mental health problems than younger
adolescents. Mental health itself is a complex concept, and the specific components of mental
health are elusive and intangible elements. In addition, these mental health problems depend
on people’ perceptions and behaviors through their interactions in and with their environment.
In this regard, the result about age difference can be explained that in a developmental
viewpoint, older adolescents, in general, have experienced a variety of negative and
uncomfortable events through their lifetime than adolescents in early and middle adolescence.
This could not be substantiated from the literature and thus, there is a need for further study
to see whether it is an aspect of Korean culture.
From a large number of previous studies it has been concluded that psychological
variables are significantly related to mental health problems of adolescents and identifying such
a relation was a key focus of this study. Regarding a relationship of mental health problems
with psychological variables in adolescence, this study revealed that the three psychological
variables had direct effects on almost all of the domains of mental health problems. The results
were supported by evidence presented in previous research (Cooper, et al., 1998; Strauss,
2000; Takakura and Sakihara, 2000; Muris et al., 2001b), and in practical terms reinforced
the argument for consideration of psychological aspects in the development of mental health
programs.
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These identified correlations allowed for further exploration of possible relationships
between the sub dimensions in negative mental health and the constructed psychological factor.
Clearly, the correlation model proposed in this study was an adequate fit to explore possible
links expressed numerically in terms of correlations, and equally and clearly the relationships
between mental health problem and the psychological factor were significant. Such findings of
the existence of significant relationships suggest understanding could be increased if further
studies were to be undertaken to look at relationships between psychological factors and other
specific dimensions of adolescent health.
On the basis of these findings, this study provides significant information not previously
obtained on psychological factors related to Korean adolescents’ mental health problems. In
Korea, the field of adolescent mental health is just beginning to develop, and there is a lack of
research, which describes adolescents’ risk behavior and health psychology. In a perspective
of exploratory research, it is important to share the results because there are virtually no studies
of the relationships between mental health and psychological constructs in Korea. For Korea,
this study has the potential to influence the development of better mental health care and
mental health promotion programs for adolescents. More importantly, the findings of this
study suggest that nurses should take a more assertive role in promoting and designing risk
reduction interventions congruent with the values and perceptions of Korean adolescents. m
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| The 2011 International Conference “ASEAN CULTURAL Diversity”

THE DEVELOPMENT OF FOOD STYLING
CURRICULUM IN CREATIVE ECONOMY FOR FOOD
BUSINEESS PERSONNEL
o Abstract
Dr.Palunut Natchanalit
Suan Dusit Rajabhat University
The Development of food Styling curriculum creative economy for food business
personnel were to study content, need assessment , curriculum design, pilot study, and
curriculum evaluation. The research and development procedure were processed. The
purposive sampling subjects were 13 food business personnel. The research instruments were
test, practice and viewpoint reflect writing. Statistical analysis was mean, standard deviation,
percentage, dependent t-test and content analysis.
The research results were: Food stylists focus on practice in creative food from
order and concept. This curriculum was training 40 hours; 8 lectures hours and 32 styling
hours. The contents were introduction food styling, art elements and principles in food styling,
food container and packaging in food styling and food styling presentation. The effective of
curriculum was 82.50/80.00. Knowledge pretest ( =24.65, =8.43) and posttest ( =33.74, =5.06)
and creative practice pretest ( =16.62, =2.53) and posttest ( =26.31, =2.10) were statistically
significant at .01. And viewpoint reflect of curriculum and food styling were to receive new
knowledge and ideas 36.46 percentage, to enhance best food design and using in their jobs
15.62 percentage and to appreciate our food styling 12.50 percentage m
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The study of management potential of world’s
heritage tourism site- case study: Ayutthaya historical
park and Sukhothai - Sri Satchanalai -
Kamphaeng Phet.
o Abstract
Sopha, J.(Ph.D), Asst.Prof. Prawatmuang, R.(DM.),
Asst.Prof. Suwannakasem, C., Pohphan, N., Tahanklaw. P.,
Rattanasonti, K. and Jakjaras, C.
Suan Dusit Rajabhat University
The research topic “The study of management potential of world’s heritage tourism
site- case study: Ayutthaya historical park and Sukhothai - Sri Satchanalai -Kamphaeng Phet.”
The purpose is for sustainable cultural tourism. It is the depict research, utilizing qualitative
research methodology by in-depth interviews with those involved in the particular World’s
heritage tourism sites and research survey on the tourists’ opinions, along with the documental
research and analysis of secondary data. The data analysis emphasizes on logical analysis of
data according to the interview and field observations, by percentage statistics. The purpose
of the research study is to identify the management potential of world’s heritage tourism sites,
its’ strengths, weaknesses and challenged issues to be able to propose the suitable guidelines
in the managing of the world’s heritage tourism site in Ayutthaya, Sukhothai and Kamphaeng
Phet province.
The results reveal that the world’s heritage tourism site, the Ayutthaya historical park
and the Sukhothai - Sri Satchanalai - Kamphaeng Phet are considered to be the attractive
archaeological sites for tourists because they are world-class valuable historical and cultural
sources. The overall image in the management of these world’s heritage tourism sites is that
the governmental authorities play stronger role than the local community. Furthermore, the
Ayutthaya historical park and the Sukhothai - Sri Satchanalai - Kamphaeng Phet are different
from each other in location, which results in different challenges in area management. The
Ayutthaya historical park is located within the city, which undergoes the rapid economic
growth, such as stores establishment, intruding the area of world’s heritage site, whereas the
Sukhothai - Sri Satchanalai - Kamphaeng Phet Historical Park was set up separately from the
community area. Nevertheless, it is still facing issues of overlapping land with the villagers’
housing and cultivating area.
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The recommendation for policy making is that there should be area conservation
measures, conservation plan in environmental, as well as way of life management
simultaneously. The recommendation for tourism sites development is that both public and
private sectors should consecutively develop promotional documents about the travel routes of
the world’s heritage tourism sites through all media. The fundamental infrastructures for tourist
should be surveyed and improved, such as restrooms, parking, signs, or proper explanatory
signs, and garbage to accommodate the tourists’ demand. Furthermore, for Human resource
management side, there should be proper training for the entrepreneurs to be aware of the
service-mind and improve their foreign languages ability to be able to communicate with the
tourists and offer the information related to the tourism sites.m
| The 2011 International Conference “ASEAN CULTURAL Diversity”

The retained value of tourism industry within
Ayuthaya, Sukhothai
and Kumpangpetch province
o Abstract
Seelabutra, W., Asst.Prof.Soparattanakul, N.,
Kosumas, N., Saranarak, W., and Chieocharn, A.
Suan Dusit Rajabhat University
The study of the retained value of tourism industry within Ayuthaya, Sukhothai and
Kumpangpetch province aimed to 1) find out monetary economic value-added 2) find out
non-monetary economic value-added and 3) analyze tourism and linkage business’s market
structure. The research was mixed between qualitative and quantitative research but
emphasized in qualitative research. The results were following;
The monetary economic value-added before and after being the world heritage city
shown that totally the monetary economic value-added was risen but it is because of the
government launched tourism supporting policy which did not emphasize world heritage
directly. Furthermore, Thai tourist travelled at Ayuthaya, Sukhothai and Kampangpetch due to
there was historical places of Thailand but Foreigners travelled there because there were the
world heritages. Besides, people in Ayuthaya province had income rising from being industrial
city more than being world heritage city, people in Sukhothai province had income rising from
agricultural and wholesaling and retailing sectors and people in Kampangpetch province had
income rising from agricultural, mining and wholesaling and retailing sectors
Non-monetary economic value-added has two dimensions which were economic
and social, environment and cultural resources dimensions. For economic dimension, it had
four things which were 1) well-management 2) infrastructure management such as roads 3)
land usage changed to be more commercial than before and respond to tourist demand and
4) the rising of employment and tourism products. For environment and cultural resources
dimensions, it had two things were 1) environment and cultural resources were listed for
conservation and 2) the revival of traditional and cultural identity within heritage areas for tourist’s
motivating. However, it has negative effects that reduce value-added in two dimensions
which were economic and social, environment and cultural resources dimensions. For economic
dimension, it had two things which were 1) the damage of cultural landscape from signs and
2) merchants established their shops too close to heritage for economic advantages that
ruined cultural landscape. For environment and cultural resources dimensions, it had two things
were 1) rubbishes problem and 2) community’s identity and community’s cultural were gone
or adapted and 3) cultural places and objects were deteriorated.
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Market structure of business in tourism industry were as the following; hotel and
guest-house businesses, food and restaurant businesses, tour businesses, transportation
businesses and souvenir businesses in Ayuthaya, Sukhothai and Kampanpetch provinces
were monopolistic competition market exception for transportation in Kampangpetch province
which were oligopoly market.
Suggestion for this research were 1) to distribute knowledge about world
heritage—meaning, world heritage acquiring, world heritage significance, and conservation’s
technique 2) to use worthy in world heritage which was social capital of province 3) to interpret
the significance of each world heritage in the proper way 4) to enforce private sector for
donation and funding 5) to enforce public sector to participate in conservation activities and
6) government sector should create motivation method for conservation. m
| The 2011 International Conference “ASEAN CULTURAL Diversity”

Vitex glabrata Fruit Recipes and Their Total content
of Phenolic Compounds
o Abstract
Katekeaw Sarunyakasitrin, Pakorn Khamwut and Thawatchai Phaechamud*
Faculty of Pharmacy, Silpakorn University, Nakhon Pathom, Thailand 73000
*E mail: thawatchaienator@gmail.com
Vitex glabrata R.Br. (Verbenaceae) (commonly known as Khai-Nao), is an indigenous
herbaceous plant from Thailand. Some researchers have indicated that its fruit contains
hydrogen gas and nitric oxide and that these can stimulate vasodilation. This study aimed to
develop the liquid, yam and pickled forms of the Khai-Nao fruit. The pickled fruit had a good
appearance but its unique pungent smell was still prominent. The total content of phenolic
compounds was determined using Folin–Ciocalteu assay. The highest total amount of
phenolic compounds was found to be 508.17±9.77(mg GAE/L juice) after 3 days of pickling
and gradually decreased after that. The total amount of phenolic compounds in yam prepared
from Khai-Nao fruit mixed with orange peel was quite high and noteworthy for its texture and
appearance. Therefore it is concluded that Khai-Nao fruit should be processed into yam and
pickled forms for a more concentrated product and for better preservation.
Keywords: Vitex glabrata, fruit, recipes, total phenolic compound, amount.
o Abstract Introduction
Vitex glabrata (Verbenaceae) (Thai name: Khai-Nao)(Common name: Black currant tree;
Smooth Chastetree), is an indigenous herbaceous plant from Thailand. It is a medium-sized
spreading tree with tri-foliolate leaves and delicate cream flowers. Typically, this plant is found
near riversides and streams and has fresh drupes that turn purple-black when they ripen. The
lactation-promoting properties of the main constituent of Khai-Nao leaves might be related to
its inhibitory effect on the excess estrogen of women who experience difficulty in breastfeeding
and highlights the possibility of employing Khai-Nao leaves for their antiestrogenic properties
(Luecha et al., 2009). This plant synthesized and accumulated a high quantity of 20-hydrox-
yecolysone (Chamnipa et al., 2010). Its fruit becomes ripe around the start of the rainy season.
The fruit is edible and highly sought after. In the case of the large tree, one should wait until the
ripe fruit falls to the ground before harvesting. Khai-Nao fruit is obovoid to ellipsoid in shape
and its dimensions are about 5-13 x 5-9 mm. Some researchers have indicated that its fruit
contains hydrogen gas and nitric oxide and that these can stimulate vasodilation. Phenolic
compounds have been claimed to be present and these are associated with the many health
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benefits derived from consuming high levels of fruits and vegetables. These benefits are derived
from and attributed to antioxidative properties. Notably, phenolic compounds are a major part
of the antioxidants found in foods (Aberoumand et al., 2008; Ho et al., 1992). This study aims
to develop the juice, yam and pickled forms of the Khai-Nao fruit.
o Materials and methods
Materials
Ripe Khai-Nao (Vitex glabrata R.Br) fruits were collected from Kanjanaburi, Thailand,
in October 2010. Voucher specimens were given to the department of Pharmacognosy,
Silpakorn University in Nakhon Pathom, Thailand, with voucher reference numbers VG c875466.
Sucrose, sodium chloride, citric acid and syrup BP were used as received. Sodium carbonate
(Ajax Finechem, Seven Hills, Australia), Folin-Ciocalteu reagent (CarLo ErbaReagenti, Milano,
Italy) and gallic acid (Fluka Chemie GmbH, Switzerland), and pectin were purchased from S.
R. Lab, Bangkok, Thailand.
o Methods
Vitex glabrata fruit recipes were developed as follows:
o Juice
The 25, 50 and 75% juices of this ripe fruit were prepared by evaporating the
slurry obtained from blended and boiled fruits with a vacuum rotary evaporator (Buchi R124,
Switzerland). The 0.3%w/w citric acid and 0.3%w/w sodium chloride were added to the juice.
Sucrose syrup was added as the vehicle for the recipe.
o Yam
The yam was prepared from 50% ripe fruit mixed with 34% sucrose, 0.4% citric acid
and 0.6% pectin. Another yam was prepared by replacing 10% Vitex glabrata ripe fruit with
10% orange peel.
o Pickled fruit
time intervals.
Vitex glabrata ripe fruits were immersed in 5% sodium chloride solution at different
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o Determination of the total amount of phenolic compound
Determination of the total amount of phenolic compound was performed using the
method described previously (Kumazawa et al., 2002). Briefly, the extracts were dissolved in
distilled water until a clear solution was obtained. The total amount if phenolic compound in
the solution was measured using the Follin-Ciocalteu technique. About 1 mL of solution was
diluted using 7 mL of distilled water. Thereafter 1 mL of Follin-Ciocalteu’s reagent and 1 mL of
sodium bicarbonate (10% w/v) were added to the solution. The mixture was mixed homogenously
using a vortex and was placed at room temperature for 1 hr before being measured by
a UV-Vis spectrophotometer at 760 nm (Agilent 8453E, Agilent technology, Bangkok, Thailand).
Gallic acid was used as the standard substance. Khai-Nao juice was obtained from squeezing
fruits and fruit recipes were determined according to the total amount of phenolic compound
using the method described above.
o Results and Discussion
The pickled fruit (Fig. 1) had a good appearance, but it still retained a unique pungent
smell. The highest total amount of phenolic compound was found to be 508.17±9.77(mg
GAE/L juice) after 3 days of pickling and then gradually decreased (Table 1). There was a
medium amount of phenolic compound after pickling and this gradually increased with time.
Therefore there was the leakage or dissolution of aqueous dissolved phenolic compound from
the pickled fruit. The total amount of phenolic compound in yam prepared from this fruit mixed
with orange peel was rather high and interesting due to its texture and appearance (Table 2,
3). The increased amount of boiled fruit in the juice enhanced the total amount of phenolic
compound in these recipes.
Figure 1. Ripe Vitex glabrata fruit.
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Table 1. Total amount of phenolic compound in pickled fruit (A= pickled fruit; B=solution after
pickling and C=sodium chloride solution)
Pickling time
Total-Phenol (mg GAE/L juice)
A S.D. B S.D. C S.D.
1 day 178.56 1.71 9.06 0.12 9.06 0.12
3 days 508.17 9.77 17.75 0.38 10.15 0.40
5 days 142.63 3.62 18.62 0.34 9.49 0.30
7 days 282.27 8.00 22.10 0.36 10.22 0.61
9 days 71.37 3.84 22.15 0.94 6.82 0.05
15 days 84.07 5.16 32.68 1.00 20.07 0.12
Table 2. Total amount of phenolic compound in Vitex glabrata fruit juices and jams at different
time intervals.
Sample
Total-Phenol (mg GAE/L juice)
freshly S.D. 1 week S.D. 2 week S.D.
Vitex glabrata ripe fruit 348.60 5.22 266.03 15.39 304.01 11.51
25% juice 170.84 8.11 132.13 9.02 122.63 4.45
50% juice 339.75 3.19 275.34 9.48 323.08 6.66
75% juice 361.24 2.89 330.65 9.30 361.66 4.55
Vitex glabrata ripe fruit jam 210.08 6.75 212.32 21.18 187.39 3.92
Vitex glabrata ripe fruit +
orange peel jam
463.38 11.63 418.03 3.87 408.61 5.69
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Table 3. Total amount of phenolic compound in Vitex glabrata fruit juices and jams at different
time intervals (continued).
o Conclusion
Sample
Vitex glabrata ripe fruit 347.55
25% juice
50% juice
75% juice
The juice, yam and pickled forms of the Khai-Nao fruit were prepared. The pickling
seemed to be the most suitable method of preservation for this fruit although the fruit had
a unique pungent smell. The duration of pickling affected the total amount of phenolic
compound in the fruit. Yam prepared from Khai-Nao fruit mixed with orange peel exhibited
rather a high amount of total phenolic compound. In addition, its texture and appearance were
acceptable. The study results indicated that Khai-Nao fruit should be processed into yam and
pickled forms in order to obtain more valuable products and better preservation. The phenolic
compound in this fruit is useful for promoting good health.
Total-Phenol
(mg GAE/L juice)
3 week S.D. 4 week S.D.
147.56
335.05
16.2
4
12.6
6
19.0
0
342.90 7.94 388.63
Vitex glabrata ripe fruit jam 222.61 10.1
Vitex glabrata ripe fruit +
orange peel jam 381.76 7.96 410.97
0
243.26 8.00
153.21 6.62
460.01 7.55
1 2.0
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251.51 6.27
23.6
6
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o Acknowledgements
This study was kindly supported by Research and development institute of Silpakorn
University and Faculty of Pharmacy, Silpakorn University. The authors would like to thank
Sasiprapa Chitrattha for her help. m
References
Kumazawa S, Taniguchi M, Suzuki Y, Shimura M, Kwon MS, Nakayama T. Antioxidant activity
of polyphenols in carob pods. J Agri Food Chem 2002;50:373-7.
Chamnipa N, Thanonkeo P, Thanonkeo S, Siri N. Improvement of 20-hydroxyecdysone
production in cell cultures of Vitex glabrata B.Br. by precursor and elicitors feeding.
J. Biotechnology 2010;1045:S1-S576(p.S483).
Ho, C-T, Lee CY, Huang M-T. Phenolic compounds in food and their effects on health I. Vol.
506. American Chemical Society, USA.
Aberoumand A, Deokule SS. Comparison of phenolic compounds of some edible plants of
Iran and Idea. Pakistan Journal of Nutrition. 2008;7(4);582-5.
Luecha P, Umehara K, Niyase T, Noguchitt H. Antiestrogenic constituent of Capparis glavicans
and Vitex glabrata. Journal of Natural Products 2009;72(11):1954-9.
| The 2011 International Conference “ASEAN CULTURAL Diversity”

Structural Characteristics of the Different
Parts of Sonneratia caseolaris (L.) Engl. Examined
with a Scanning Electron Microscope
Sarun Tuntarawongsa 1 , Wilawan Kachonsri 2 and Thawatchai Phaechamud 3 *
1,3 Department of Pharmaceutical Technology, 2 Library of Facuty, Faculty of Pharmacy,
o Abstract
Silpakorn University, Nakhon Pathom, Thailand 73000
*E mail: thawatchaienator@gmail.com
The traditional Thai tree, Sonneratia caseolaris (L.) or Cork tree is an evergreen
mangrove forest tree without buttresses or stilt roots. The Thai name for this tree is Lumpoo.
The Cork tree has been part of Thai life for a long time. It is mentioned in old classic Thai novels
such as “Sunset at Chaophraya”. The fruit from the Cork tree has been used as a food and a
herb. Different parts of the tree have different physical appearances, and these were examined
in this study. One to three flowers are visible at the end of drooping twigs that produce
a malodorous nocturnal bloom. Hypanthium contains 6–8 calyx lobes; 6-8 white or light-pink
petals, numerous stamens with threadlike filaments and a pistil with a 16–21-celled ovary
containing many ovules. The fruit is persimmon-like with sepals whose tips bend away from
the stalk and contain many seeds. One can see a lot of pollen in the SEM image of another
one. The pollen is barrel-like with three nodes per particle of pollen. The surface of the fruit is
not smooth and the surface of the sepals is even rougher. The upper sepal surface contains
the highest amount of stomata. This tree has unique characteristics, and the flower and fruit
can be used in many creative ways in Asian culture, such as using them to make decorative
materials.
Keyword: SEM, structure, characteristic, Sonneratia caseolaris (L.) Engl.
o Introduction
The biodiversity of mangrove forest is essential and should be preserved for the coming
generations. The cork tree, locally known in Thai as Lumpoo, Sonneratia caseolaris Linn., is one
of the foreshore plants belonging to the family Sonneratiaceae that is found in the less saline
parts of mangrove forests often along tidal creeks with slow moving water and on deep muddy
soil, never on coral banks. This plant is a medium sized (2-20 m height) evergreen tree with
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oblong or obovate-elliptic coriaceous leaves and a unique 50-90 cm high by 7 cm diameter
pneumatophores (Ghani 2003; Sadhu et al. 2006). For the benefit of health, many herbs have
been employed either by brewing them in boiling water (in the form of tea) or drinking their
juice. Herbal tea prepared from cork tree has previously been written about (Phaechamud and
Limmatvapirat, 2011a ; Phaechamud et al., 2011; Phaechamud and Limmatvapirat, 2011b;
Phuagphong et al., 2010). The hepatoprotective activity against ethanol of cork tree extract
tested in HepG2 cell has been presented (Prapongsena et al., 2011). This plant has also
featured prominently in some famous Thai novels. Owing to the interesting attributes of this plant,
and examination on its role in Thai novels and Asian usage should be conducted. Moreover
some of the morphological and physiological characteristics of parts of this plant, especially
the flower, should be investigated.
This tree has unique characteristics and most Asian people living by the river are
familiar with it. In this study, different parts of the cork tree and the preparation of its fruit
extract by spray drying and freeze drying were examined.
o Materials and methods
o Materials
Different parts of the cork tree were collected from the mangrove forests located in
Aumpawa, Samuthsongkram, Thailand, in October 2008. Voucher specimens were given to
the department of Pharmacognosy, Silpakorn University in Nakhon Pathom, Thailand, with
voucher reference numbers sc 01 - 07. Each part of the plant was dried in a hot air oven at
60°C for 72h.
o Methods
Review literature for the role of cork trees
Retrospective review literature was performed regarding the evidence of cork trees in
classical Thai novels. Many search engines, textbooks and journals were used by researchers
to search with keywords related to the cork tree. The data obtained was collected and analyzed
for its frequency of appearance in that issue and presented for its importance or role.
Characterization of different parts of cork tree
Different parts of the cork tree were scrutinized and their characteristics were recorded
with a digital camera (Samsung Digimax i5, Korea). Their dried parts were prepared using
the above method and were examined by using a scanning electron microscope (SEM:
Maxim 200 Cam scan, Cambridge, England). Briefly, the samples were placed on a carbon
double adhesive that adheres to aluminum foil which was stuck on a metal stub before being
sputter-coated with gold using the sputter coater (Cressington 108, Cressington Scientific
Instruments, PA, USA) before the test. The test was performed using an accelerating voltage
of 1.5 KeV.
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Water extracts preparations
The Cork tree fruit was shredded using a knife and was then dried in a hot air oven
at 60°C for 72 h. The correct amount of dried fruit was then brewed in boiling water, with
a ratio of dried plant to water of 1:4, for 30 min. Subsequently the solution was collected by
filtering using a filter paper and was separated into two portions to process into powder by
two different drying techniques, e.g. freeze-drying and spray-drying by the following method.
The dried extract particles produced by these processes were then analyzed for their total
amount of phenolic compound. Juice obtained from squeezing fresh parts of the cork tree was
also dried using the freeze drying techniques and subsequently analyzed for its total phenolic
compound amount.
- The freeze drying method
A solution made from the squeezed fruit juice and water extract was frozen
at -20°C in a freezer and dried using a freeze dryer (type 77560–01, Labconco, Missouri,
USA) for 72 h. The sample temperature was set at -40°C and the pressure was set at less
than 0.3 mPa.
- The spray drying method
A solution made from the extracts and squeezed juice were dried using a spray dryer
(Minispray Dryer, Büchi 190, Switzerland) at 130°C for the inlet air temperature and 80°C for
the outlet air temperature.
o Results and Discussion
o Review literature for the role of cork trees
From the retrospective review literature, there is one folklore story about three actors
who were cork tree-fire flies-mangrove tree. The famous Thai novel “Sunset at Chaophraya”
was found by using related key words. The location of this story is at Bangkoknoi, Bangkok,
Thailand. There are nine points in this novel where this tree is mentioned. Six of the points
relate to the tree and fire-flies and three points describe the promise of the lover in the novel.
From web based work such as searching on the internet, we found that some parts
of this tree have been traditionally used in folklore medicine including the leaves or fruits as
poultices and antiseptic poultices for cuts, sprains and swellings, as well as orally as an
astringent and for the treatment of hematuria and small pox, arresting hemorrhage, and the
unripe and ripe fruits for coughs and the treatment of parasitic infections (Duke, 1983; Ghani
2003). For South East Asia, Burmese and Indian people have applied cork tree as a poultice
for wounds and bruises while Malaysian people have used the peel of the mature fruit as an
anthelmintic and used mashed leaves to heal hemorrhagic urinate symptoms (Perry, 1980).
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According to www.scincedirect.com, the cork tree leaf extract exhibits antioxidant
activity when examined by the DPPH assay, potentially linked to the presence of two flavonoids
(luteolin and luteolin 7-O-β-glucoside) (Sadhu et al. 2006). In addition, cytotoxic activity against
human cancer cell lines was reported, but not by any of the 24 isolated compounds (Tian
et al. 2008). Likewise the nine compounds isolated from the fruits of this tree showed some
cytotoxic activity (Wu et al. 2009). Bunyapraphatsara et al. (2003) reported notable antioxidant
properties of the cork tree flower. The antimicrobial activity of cork tree flowers has been
reported in comparison with other flower extracts (Wessapan et al., 2007). Therefore further
investigation of new compounds from this plant and testing for their pharmacological properties
should be undertaken.
o Examination of the different parts of the cork tree
The physical appearance of different parts of this tree was examined in this study. One
to three flowers are evident at the end of drooping twigs with a malodorous nocturnal bloom.
Hypanthium contains 6–8 calyx lobes; 6-8 white or soft-pink petals, numerous stamens with
threadlike filaments and a pistil with a 16–21-celled ovary containing many ovules (Fig. 1). The
fruit is persimmon-like with sepals whose tips bend away from the stalk and contains a lot
of seeds (Fig. 2). An SEM image of the anther revealed many small particles of pollen inside
(Fig. 3). The pollen was barrel-like with three nodes per particle of pollen. Apparently, surface
of the fruit was not smooth and the surface of the sepal was even rougher. In comparison, the
upper sepal surface contained a higher quantity of stomata as presented in Fig. 4.
Fig. 1 Photographs of the cork tree flower in different positions.
| The 2011 International Conference “ASEAN CULTURAL Diversity”

Fig. 2 Photographs of the cork tree fruit and seed.
X20 X80 X800 X800
Fig. 3. Scanning electron micrograph of anthers and pollen of the cork tree flower.
X80 X80 X80 X30
Fig. 4. Scanning electron micrograph of the fruit surface, the upper and lower
sepal surface, and the seed of the cork tree (left to right).
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Fig. 5 depicts the morphology of the spray-dried powder from the aqueous extract
and squeezed juice, and also the freeze-dried powder from the squeezed juice made from the
cork tree fruit. The size of the dry particles of the aqueous extracts was smaller than the others
and were in the ranges of 2-10 µm. Formation of droplets from atomizer of the spray dryer and
rapid water removal at high temperature within a short time resulted the spherical formation of
the particle. The particles were of an irregular spherical shape with obvious shrinkage. Whilst
drying with the spray dryer, the expansion of droplets occurred due to the heat exposure and
then the particle was cooled down which also made the particle shrink. There was no pore
formation or breakage in the particle surface. The morphology of the freeze-dried squeezed
fruit juice exhibited an irregular plate-like shape as shown in Fig. 5.
o Conclusion
The morphology of some parts of the cork tree such as the flower, fruit and fruit sepal
were examined. The SEM revealed the cork tree anther comprising of many small particles
of pollen which were barrel-like with three nodes per particle of pollen. The micrographs of
the fruit and sepal surfaces were observed and compared for their roughness and stomata
distribution. The unique features of this tree, especially its flower and fruit, enables it to be
used ornamentally or as a decorative material for many creative endeavors in Asian culture.
o Acknowledgements
X500 X500 X100
Fig. 5. Scanning electron micrograph of spray-dried powder extracts of fruit (A)
and spray-dried powder of squeezed fruit juice (B) and freeze-dried squeezed
fruit juice (C).
This study was kindly supported by the Research and Development Institute of Sil-
pakorn University and Faculty of Pharmacy, Silpakorn University. m
| The 2011 International Conference “ASEAN CULTURAL Diversity”

References
Bunyapraphatsara N, Jutiviboonsuk A, Sornlek P, Therathanathorn W, Sa HS, Fong H,
Pezzuto JM, Kosmeder J. 2003. Pharmacological studies of plants in the mangrove
forest. Thai J Phytopharm 10:1-10.
Duke JA. 1983. Sonneratia caseolaris (L.) Engl. [online]. (Accessed 23/05/2011). Avialable
from: http://www.hort.purdue.edu/newcrop/duke_energy/Sonneratia_caseolaris.
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Ghani A. 2003. Medicinal plants of Bangladesh, 2nd Ed. p. 382, The Asiatic Society of
Bangladesh, Dhaka.
Perry LM. 1980. Medicinal plants of east and southeast asia. MIT Press, Cambridge. p. 620.
Phaechamud T, Limmatvapirat C. The Third International Conference on Natural Products for
Health and Beauty. 16-18 March 2011. Bangkok, Thailand, p.159.
Phaechamud T, Chuekaew A, Yodkhum K Proceedings of The 3rd Annual Northeast Pharmacy
Research Conference, Faculty of Pharmaceutical Sciences, Ubon Ratchathani University,
Thailand, February 21-26, 2011, pp. 133-9.
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Research Conference, Faculty of Pharmaceutical Sciences, Ubon Ratchathani University,
Thailand, February 21-26, 2011, pp. 42-5.
Phuagphong P, Punpae S, Phaechamud T. The 7th Conference of Asia Society for
Mitochondrial Research and Medicine [ASMRM] and The 10th Conference of Japanese
Society of Mitichondrial Research and Medicine [J-mit]. December 16-18, 2010, Fukuoka
International Congress Center, Fukuoka city, Japan, p. 118.
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Research Conference. Faculty of Pharmaceutical Sciences, Ubon Ratchathani University,
Thailand, February 21-26, 2011, pp. 21-6.
Sadhu S, Ahmed F, Ohtsuki T, Ishibashi M. 2006. Flavonoids from Sonneratia caseolaris.
J. Nat. Med. 60, 264-5.
Sadhu S, Ahmed F, Ohtsuki T, Ishibashi M. 2006. Flavonoids from Sonneratia caseolaris.
J. Nat. Med. 60, 264-5.
Tian M, Dai, Li X, Wang B. 2009. Chemical constituents of marine medicinal mangrove plant
Sonneratia caseolaris. Chinese J Oceanol Limnol. 27:288-96.
Wessapan C, Charoenteeraboon L, Wetwitayaklug P, Paechamud T. 2007. Planta Medica,
55th International Congress and Annual Meeting of the Society for Medicinal Plant
Research. Graz, Austria. pp. 886-7.
Wu S-B, Wen Y, Li X-W, Zhao Y, Zhao Z , Jin-Feng Hu J-F. 2009. Chemical constituents from
the fruits of Sonneratia caseolaris and Sonneratia ovata (Sonneratiaceae). Biochem Syst
Ecol. 37:11-5.
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o Abstract
Conservation of Delicacy Native
to Pattalung Province
Asst.Prof.Nuchruedee Ruimai
Suan Dusit Rajabhat University
The creation of Rare Indigenous Desserts is an artform that is passed down through
generations. This artform is not preserved in text. Instead, it is kept alive by oral histories.
This research has three goals: 1) to gain and preserve the recipes of Rare Indigenous Desserts
from the Phattalung Province 2) to record the nutritional facts and ingredients required to make
Rare Indigenous Desserts; and 3) to develop mediums to increase public awareness of Rare
Indigenous Desserts.
The research methodology used in this project is Participatory Action Research.
A sample of 50 participants included housewives, students and teachers from the Phattalung
Province. Using interview, focus groups, and demonstrations, five Rare Indigenous Desserts
were recorded: Kanom Mod, Kanom Kontee , Kanom Hua-Lan, Kanom Kee-Mod and Kanom
Naman.
The results show that all five Rare Indigenous Desserts have similar base ingredients.
Flour is the main ingredient for all five Rare Indigenous Desserts. When combined with sugar
and coconut; it can create a substance similar to caramel. Steaming is the most utilized baking
method all five Rare Indigenous Desserts. However, Kanom Mod can be fried in oil. Braised
coconut is the most popular filling for Rare Indigenous Desserts. Palm sugar candies are often
used to create bright and colorful fillings. m
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The Potential of Tourism Management on World
Heritage Site : Case of Ayuthaya and SuKhothai-
Sri Satchanalai – Kampengpetch
o Abstract
Asst.Prof.Dr. Runjuan Prawatmuang
Suan Dusit Rajabhat University
This research aims to study the potential of managing the world heritage sites
and to find a way to enhance a valued tourist attraction in a sustainable way in line with the
world heritage registration policy. The research emphasizes on how to manage the site, the
participation of the local community, the tourists’ behavior and the added values from tourism
in the site. Mixed method was utilized in the research, the quantitative method is used to study
the behavior of tourists and the participation of the local in managing the site, the qualitative
method is done by the in-depth interview and small group discussion in order to study the way
they manage the site and the added values occurred in the local economy. The quantitative
data were computerized statistically to find percentage, mean and standard deviation done
by one-way ANOVA method. The output from the interview were tested in triangulation
method; the findings showed that there is lack of the effective persons (in term of knowledge),
management, budget, co-ordination among related organizations. Most tourists are faithful
to the historical site and love to pay a respect. They would like to see the improvement on
utilities such as signs, safety and clarification on the border dispute issue. The access to the
site is difficult and the coordination among the local is constrained to a low level. The added
value in term of incentive index was subtle. A clear vision is needed to be set in order to move
forward constructively. m
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The research on tourist behavior in World heritage
site : Case study of Ayutthaya World Heritage
Site and Historic Town of Sukhothai and
Associated Historic Towns
o Abstract
Treesuwan, S., Boonchua, T., Kanjula, C., Sangpiroon, T.,
Lakviramsiri. A., and Benjawan, K.
Suan Dusit Rajabhat University
To study the behavior of tourists visit the World Heritage Sites: A Case Study of
Ayutthaya and Sukhothai Historical Park - Satchanalai - Kamphaeng Phet conducted to
determine the behavior of tourists visit the World Heritage Site, marketing mix factors that
influence the behavior of tourists visit the World Heritage Site, and the method to development
the marketing mix in the Ayutthaya historical park, and the Sukhothai Historical Park -
Satchanalai - Kamphaeng Phet This will be beneficial to the government, transportation operators,
accommodation operators, restaurant operators and souvenir shop owners. This will be able
to adjust marketing strategy to meet the needs of tourists in the future properly.
The researchers collected data from the sample by distributing of 523 Thai tourists
and 277 foreign tourists who visit the Ayutthaya historical park and Sukhothai Historical Park
- Satchanalai - Kamphaeng Phet. Statistics that used to analyze data on the percentage,
average, standard deviation, analysis of differences using the one-way analysis of variance,
and analysis of multiple linear regression model procedure.
The research found that Thai tourists in the World Heritage Site are mainly women
aged between 25-34 years of professional civil servants / employees, single, undergraduate,
and the average monthly household income between 10001-20000 baht. For the part of
foreign tourists, Most are the women aged between 25-34 years, single, undergraduate, and
the average monthly household income of 50,001 baht.
The behavioral analysis toward travel of tourists at the World Heritage Sites found
that most of Thai tourists ever travelled to World Heritage Site more than one, mainly travel on
their own and often accompanied by someone. They travelled from home to tourist attraction
by bus. During their stay at the World Heritage Site, they travelled from accommodation to the
tourist destination by private car, returned home by car, and traveled by car trip during their stay
at the World Heritage Site. They used hotel as the accommodation. They were interested in
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dining. The average cost of overnight accommodation / person / night is about Baht 100-500
and they booked the hotel by themselves. It takes 1-2 days to travel. They studied the tourism
information from a friend or word-of-mouth. They often purchased the travel itinerary directly
from the operator. Generally they did not face the problem of leisure. There is a need to develop
signs. When tourists traveled to the sites, their satisfactions were greater than expectation. The
satisfaction level toward the World Heritage Site is much satisfied. When compared with the
value for money was very effective. In the future, tourists will come back in the World Heritage
Site again, and the visitors will encourage others to travel in the Site. Most of foreign tourists
took a trip to the Sites for the first time, and traveled by their own. If they were accompanied
by the others, the tourists would travel from home to the destination by bus. During their stay
at the World Heritage Site, they travelled from accommodation to the tourist destination by
bus. They went back home by bus as well. They used the hotel for overnight accommodation.
They were interested in dining. The average cost of overnight accommodation / person / night
was about Baht 100-500. They booked the room by themselves. They took 5 days to travel.
They studied the sources of information from the Internet, and they used to buy the itinerary
directly from the operator. Generally they did not face the problem of leisure. There is a need
to develop signs. Foreign tourists that traveled to the Sites had a higher satisfaction level than
their expectation. They felt that it was worth their money. In the future, tourists will come back
to the Sites again; they would recommend the others to travel to the Sites.
The analysis of the marketing mix factors influenced the behavior of Thai tourists
in the World Heritage Sites. They found out that if the Sites have tourist attraction, tourism
environment, and the sales promotion better than the previous day, it will make the number
of Thai tourist increases accordingly. In the part of the marketing mix factors that influence
the behavior of foreign tourists in Sites. They found out that if the World Heritage Sites have
a better tourist attraction, there will be more foreign tourists.
The method of developing the marketing mix found out that they should develop the
marketing mix of Thai tourists market in terms of price, distribution channel, involvement of
business, and human resource in tourism industry. The method of developing the marketing
mix of foreign tourists should develop on price, distribution channel, promotion, involvement
of business, human resource in tourism industry, and the environment. m
| The 2011 International Conference “ASEAN CULTURAL Diversity”

The Participation of Communities in Managing
the World Heritage Sites: Case Study of Pranakaornsriayuthaya
Historical Park and Sukothai
Srisushanalai Kampangpet Historical Park
o Abstract
Supakitgosol, P., Klainchan, K., Sudsiri, W., Gumboun, B. (DM.),
and Sara Mepongit, S.
Suan Dusit Rajabhat University
The main purpose of this research is to study the participation of the community in
managing the world heritage sites, to create the pattern of community’s participation and to
explore new strategies to improve the quality of the sustainable contribution of the community
to the management of the world heritage sites. Information is gathered by the methods of
interviews of the groups of experts, such as; Government and private officers, professionals,
and the leaders of communities. The topics that had been interviewed include; Population in
the community, representatives of the involved organizations from historical parks, Fine Arts
Department, Cultural Council of the Province and a questionnaire is also sent out to survey 400
people living in the area of Pranakonsriayuthaya Historical Sites, and Sukothai Srisushanalia
Kampangpet Historical Park, each.The analysis was based on the statistic of frequency,
percentage, average, and standard deviation, the ‘T-Test’ and one-way analysis of variance.
As a result, the overall images of the 3 provinces, the participation of the respondents
in managing the world heritage sites are low in every aspect. The most number of population
participated is in the management of land. Running ups are the management of resource,
defense, usage, marketing, acknowledgement, research and lastly, financial. 3 procedures
are practiced among the population in order to create the pattern of participation. The first
procedure is to build a strong foundation of knowledge. Secondly is the practical procedure.
Lastly, is to raise awareness as to generate love and sense of belonging. The exploration of
new strategies to improve the quality of participation could be increased by introducing a tool
called ‘Knowledge Management: KM’. This tool is to form networks among the community
and subsequently resulted in the operation of the community. There is also a policy to rein-
force the locals to be a good host towards visitors. The locals should be encouraged to make
comment, express their views, as well as to give advice and promote the development of
traditional knowledge in places of attraction. As for the government, it should allow the
locals, private and any involved sectors to be representatives, to participate earnestly under
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the management area as to create the collaboration around the world heritage sites. As well
as to form a network of participation from the locals; under the integration of ‘HTC’: House,
Temple and School. m
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Meta-analysis of the effects of
Cissus quadrangularis on body weight
and body fat in obese subjects
Nalinee Poolsup, Arissara Learthsarun, Juphawadee Patheja, Vanida Batra
o Background and objective
Department of Pharmacy, Faculty of Pharmacy,
Silpakorn University, Nakhon-Pathom, 73000, Thailand
Cissus quadrangularis is originally found in West Africa and Southeast Asia and has
been used as traditional medicine for more than a century. Recently, there have been studies
investigating its potential effect on weight loss. This meta-analysis was undertaken to assess
the effect of Cissus quadrangularis on body weight and body fat in obese subjects.
o Methods
Clinical trials were identified through electronic search of MEDLINE, Web of Science,
and the Cochrane Library up to May 2011and historical search of relevant articles. Cissus,
Cissus quadrangularis, body weight, weight loss, and obesity were used as keywords.
Studies were included in the meta-analysis if they were 1) placebo-controlled clinical trials that
investigated the effect of Cissus quadrangularis in obese subjects who maintained their normal diet,
2) reporting body weight (BW) and percent body fat, and 3) published in English. Treatment
effect was estimated with mean difference in the percent change from baseline between the
treatment and the placebo groups.
o Results and conclusion
Three trials involving a total of 175 subjects were included. Cissus quadrangularis
formulations significantly reduced body weight (mean difference -5.83%; 95%CI -7.58% to
-4.08%, p < 0.00001) and percent body fat (-7.26%; 95%Cl -13.30% to -1.22%, p = 0.02) in
obese subjects who kept their normal diet. m
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