Dear teacher,
As requested, here are the links to 2 blogs that I commented on.
(1) http://suphatka.blogspot.com/2015/01/citation-assignment-1.html?showComment=1421944424589#c245006476486316156
(2) http://sujitratc.blogspot.com/2015/01/assignment-1-citation.html?showComment=1421945475757#c3900860916622223389
Regards,
Suchart Piboonworasak
วันพฤหัสบดีที่ 22 มกราคม พ.ศ. 2558
วันเสาร์ที่ 17 มกราคม พ.ศ. 2558
Assignment 1 (article's abstract)
Cyber-Buddhism and Changing Urban Space in Thailand
Jim Taylor
The University of Adelaide
The University of Adelaide
Buddhism in Thailand has long been seen as a holistic cultural system, with an all-embracing normative cosmology that provides everyday meaning. However, it is also a diverse cultural system
that produces alternative or other counterstatist practices that have at times contested the power of the politico-administrative center. In this changing milieu, cyber-Buddhism has emerged as a response to the needs of an increasingly mobile, simulated, and fragmented transnational urban social order. Here, multiple sites essentially constitute the new (post–) metropolis and where material spatial practices and social arrangements have been recorded. This has affected the social practices of everyday life.
The monasteries, the collective spiritual heart/center of the community, once the prime loci (and place) of much social activities and civic interests, now stand in the new middle class. This new middle class imagination brings with it unfettered urban capitalism never before seen. This new found wealth has enabled the new middle class to experience life with modernity and new spatial possibilities which is engendered in large part by hypertechnologies, especially the Internet; digitalized electronics potentially and markedly transforming religious space. In the privileging of space over many temporal (place-made) coordinates, human communities are left only with nostalgia and a simulated more real than real world where original, first-order things cease to exist. Perhaps now we are just beginning to realize the trans-formative possibilities in urban religion brought about by electronic space.
that produces alternative or other counterstatist practices that have at times contested the power of the politico-administrative center. In this changing milieu, cyber-Buddhism has emerged as a response to the needs of an increasingly mobile, simulated, and fragmented transnational urban social order. Here, multiple sites essentially constitute the new (post–) metropolis and where material spatial practices and social arrangements have been recorded. This has affected the social practices of everyday life.
The monasteries, the collective spiritual heart/center of the community, once the prime loci (and place) of much social activities and civic interests, now stand in the new middle class. This new middle class imagination brings with it unfettered urban capitalism never before seen. This new found wealth has enabled the new middle class to experience life with modernity and new spatial possibilities which is engendered in large part by hypertechnologies, especially the Internet; digitalized electronics potentially and markedly transforming religious space. In the privileging of space over many temporal (place-made) coordinates, human communities are left only with nostalgia and a simulated more real than real world where original, first-order things cease to exist. Perhaps now we are just beginning to realize the trans-formative possibilities in urban religion brought about by electronic space.
Taylor, J. (2003). Cyber-Buddhism and Changing Urban Space in Thailand. Space & Culture, 6(3),
292-308.
APA-style reference
(1) Taylor, J. (2003) mentions that "Buddhism in Thailand has long been seen as a holistic cultural system, with an all-embracing normative cosmology that provides everyday meaning." (p.292)
(2) Urban social order in Thailand has changed, based on the changing milieu, cyber-Buddhism has emerged as a response to the needs of an increasingly mobile, simulated, and fragmented transnational urban social order. (Taylor, J., 2003, p 292)
292-308.
APA-style reference
(1) Taylor, J. (2003) mentions that "Buddhism in Thailand has long been seen as a holistic cultural system, with an all-embracing normative cosmology that provides everyday meaning." (p.292)
(2) Urban social order in Thailand has changed, based on the changing milieu, cyber-Buddhism has emerged as a response to the needs of an increasingly mobile, simulated, and fragmented transnational urban social order. (Taylor, J., 2003, p 292)
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