Minor Project

Minor Project 

         Suchart Piboonworasak

Faculty of Arts : 5480526722

 Linguistic Strategies in Applied DHAMMA Discourse of New Generation Monks

            My research question is whether or not the linguistic strategies in applied Dhamma discourse that are used by new generation monks are widely accepted by todays’ Buddhists. In answering the question, I will investigate the linguistic strategies, Dhamma topics, and Dhamma contents in applied Dhamma discourse of new generation monks that seem to convey and spread throughout social media; including print, online and audiovisual media . The study will delve into the correlation between linguistic strategies and contextual communication. This case study is based on the Discourse Analysis (DA) approach and will apply Dhamma's data collected from five new generation monks, who are very well-known in Thailand. They are as follow: V.Vajiramatee, Phra Phaisan Visalo, Phra Maha Sompong Talaputto, Chutipanyo and Kittimetee.  The study will be conducted using the three media categories mentioned above. The aforementioned topic is hotly debated due to the fact some researchers  have studied applied Dhamma discourse from one media of some new generation monks compared to that of seculars and other religious based groups.

            Researchers who have looked at this subject are Kleawporn Puttipinyo and Chonticha Chuchart. The former, Puttipinyo, studies applied Dhamma discourse from prints and argues about the difference of contents and styles in books wriiten by V.Vajiramatee which is compared with Dung-trin; the latter only studies from television program of Phra Maha Sompong Talaputto which does not cover other types of media.

             Puttipinyo (2550) argues that V.Vajiramatee and Dung-trin had similarities and differences both in their contents and techniques. The content of their work covered teachings about truth and morality, especially the teaching of giving, moral conducts and mental development. Morever, V.Vajiramatee’s focus is only on present benefit while Dung-trin’s emphasis is on all three levels of benefit i.e. present benefits, hereafter benefits and the highest benefits. With respect to their techniques, they applied the Buddha’s four styles of teaching i.e. Elucidation, Inspiring Toward Goals, Filling with Enthusiasm, Filling with Delight and Joy. However, Dung-trin mostly used the technique of Elucidation to explain the specific meaning of the teaching and to make difficult points easier to comprehend; such as the law of kamma and meditation methods. V.Vajiramatee, on the other hand, mostly used the technique of Filling with Delight and Joy to make his teaching more enjoyable to his audience.

            Chuchart (2552) argues that Phra Maha Sompong Talaputto applies both verbal and non-verbal communication methods in Dhamma Delivery Programme VCD. He makes use of speech in asking questions and describing words. He knows how to choose a variety of words that are very common, modern, exotic, transliterated, trendy/cool, precise, or religion-related. He also applies synchronization, mix, analogy, questions and answers, representation, humor, narration, current issues, activities, light and sound, illustration, motion, film, and music. Moreover, his non-verbal communication is reflected by his tone of voice which is clear, gentle, precise, and quick-rhythmed. His speaking expertise also includes imitation of teenagers' voices, comedic spontaneity and, succinct movement such as posturing  and gesturing. Not only can he use facial emotion to convey the message effectively, he is capable of maintaining a pleasant facial appearance, a happy and lively look, as well as eye contact with audiences. Furthermore, he creates message processes in 3 aspects: 1) Understanding of audiences which are audience analysis, objective identification, and communication pattern identification in accordance with Dhamma Delivery, 2) Communication skills which are media and message selection, and 3) Communication strategies which are humor, narration, current issues, experiences, and imitation. These strategies focus on the audiences (audience-centered) and taste/preference of receivers, especially pre-adolescents and adolescents. It’s important to point out, most of the new-generation audiences are satisfied with presentation patterns and contents of Phra Maha Sompong Talaputto. Conversely, mature adults show significant differences between the group who are satisfied and those who are not. The rationale behind the conflict relates to the "taste" of both groups of receivers in terms of religion and personal life. This result shows that the disagreement between two groups of receivers relates to their respective ages which are the key factor that reflects the different experiences of both groups, specifically, in terms of religious understanding or background.

            Most debates focuse on the issue of applied Dhamma discourse as well as the new generation monks’ method of delivering the principles that within the Holy Scriptures. It should also be pointed out that they use myriad interested linguistic strategies that are related to the context of communication to communicate with audiences because no proper study has, to date, shed any light on this point.

            My work will be closer to Chuchart’s because I will be studying the five famous new generation monks to investigate if whether or not the famous new generation monks’ proposal of many Dhamma topics regarding morality is truth or fiction; also to look at different types of content applied from the principles in the Holy Scriptures. My objective is to provide easy to understand Buddhism principals and apply these principles when interacting with peers, colleagues, and others. In addition, I will take a closer look at the differences and similarities of linguistics strategies in applied Dhamma discourse of the new generation monks. Lastly, I will look at linguistic strategies in applied Dhamma discourse of the new generation monks in relation to linguistic communications with the audiences or linguistic strategies and messages.

            Hopefully my contribution to the debate will be to ensure that the renown new generation monks’ have proposed many Dhamma topics in addition to different types of content that are applied from the principles in the Holy Scriptures. Moreover, the use of various linguistics strategies that are directly or indirectly related will allow me the opportunity to communicate with audiences, through the use of persuasive speech, so that they can begin to better understand how to apply Dhamma’s easy-going approach to life to their own. (964 words)

Reference List

Chuchart, Chonticha. (2552). Message production of Phra Maha Sompong 
                 Talaputto in Dhammadelivery Programme = กระบวนการสร้างสาร
              ของพระมหาสมปอง ตาลปุตฺโต ในรายการธรรมะเดลิเวอรี่. 
                 (Master’s Thesis). Chulalongkorn University, Bangkok.

Puttipinyo, Kleawporn. (2550). Bhudda-Dhamma dissemination in 
                 contemporary Thai society: A comparative study of literary works
                 by V.Vajiramatee and Dung-trin = การเผยแผ่ธรรมะในสังคมไทย
             ร่วมสมัย : ศึกษาเปรียบเทียบวรรณกรรมของ ว.วชิรเมธีและดังตฤณ. 
             (Master’s Thesis). Mahidol University, Bangkok.

comment's link

Dear teacher,

As requested, here are the links to 2 blogs that I commented on.

(1)  http://suphatka.blogspot.com/2015/02/writing-introduction.html?showComment=1423155784533#c9169340502635504856

(2) http://edwardkrit.blogspot.com/2015/02/assignment-2-writing-introduction_5.html?showComment=1423156286299#c6576770195099617357

Regards
Suchart Piboonworasak

Writing an introduction

Linguistic Strategies in Applied DHAMMA Discourse of New Generation Monks

Suchart Piboonworasak, Ph.D.(Candidate)
Faculty of Arts
5480526722

Stage 1

          When we talked about "Dhamma", Thai society will respect and adhere Dhamma as the essentially way of life of the Buddhists. Sirikanjana et al. (2546: 9) said that Dhamma in Buddhist religion propagate many principles since basic such as the five precepts and Dhamma to attain the maximum or the sorrows entirely. Dhamma or the teachings of the Buddha, Thavisakdi (2553) divided into two major parts, namely the truth is the fact that the nature and ethics is a system of values or way of life and social way that lead to achieve the truth. Both of those two parts are support each other.

               "Dhamma" is a hortatory discourse one based on the concept of Longacre. (Longacre 1983) The hortatory discourse by that concept considers the importance of the character (agent orientation) without the need for sequencing, that was before - after (contingent temporal succession), but focused that how the agent should behave such as advice, persuasion. Therefore, "Dhamma" is organized in such a persuasive discourse types because Dhamma is intended to emphasize the action or Buddhists to practice. Dhamma is powerful, energetic and have the potential to communicate, convince the Buddhists to conform doctrinal by various priests, which is considered to play an important role, empowerment and social status than Sacrament general. It also counts as a person who is entitled by right to convey doctrinal Buddhism in order to spread Buddhism wide and deep roots in the community for a long time.

              Dhamma discourse is a type of discourse that is required in order to apply styles and contents of a variety for the modern era from the past to the present. Because of the social, economic and technological progress rapidly, especially in social globalization, various elements of society must adapt itself to comply with such prosperity, Dhamma discourse is the same.

               From that reason, at this present, many new generation monks such as V.Vajirametee, Phra Phaisan Visalo, Phra Maha Sompong Talaputo, Chutipanyo and Kittimetee, whose living amid rapidly changing global society, have begun to adapt to convey such Dhamma discourse guidelines including communicate Dhamma through multiple channels as in active Buddhist monks for the globalization's era. This way of communication can hosts to the Buddhist majority, with less time to Buddhism and also inherit Buddhism and help solve problems in life to Buddhists as well.

               The change of the format to convey Dhamma of new generation monks will use the "media" is an important mechanism for active Buddhism. This would be to apply Dhamma discourse is consistent with the key elements of Dhamma discourse components, including contents, methods and various communication channels. So we call that "applied Dhamma" or "applied Dhamma discourse".

Stage 2

               There have been few studies of applied Dhamma discourse in English and Thai by aspects of the social sciences, sociology and linguistics. For English studies, we found a couple papers, Ladwig (2006) presented a paper on Applying Dhamma to Contemporary Society: Socially-Engaged Buddhism and Development Work in the Lao PDR. and Pernot (2006) also presented a paper on "The Rhetoric of Religion". For Thai Studies, we found many papers that studied about applied Dhamma,  Jinda (2549) studied about the narrative strategies and philosophy based on the Dhamma's writings of Dang-Trin, Teinlek (2551) studied about reading behavior, utilization and satisfaction with the Applied Dhamma book of people in Bangkok, Sattayapan (2551) studied of the work of "Dang-Trin" in Buddhist literature as the popular culture, and finally, Chailimpamontri (2554) studied about Buddhist approach to the application in the daily lives of adolescents: a case study of Satein Dhamma Sathan.

Stage 3

               Although much work has been done to date, more studies need to be conducted to applied Dhamma. The studied also did not appear "applied Dhamma" aspects of the interdisciplinary fields. Which includes the study of linguistics, communication and social sciences by studying five new generation monks of the hosts with media three categories, including factors of communication and social and cultural influence the choice of language and medias before.

Stage 4 

               The purpose of this study was to investigate the linguistics strategies, Dhamma topics and Dhamma contents in applied Dhamma discourse of new generation monks that seem to convey and spread through social media, including print, online and audiovisual media that these applied Dhamma are acceptable and access to a large number of Buddhist society. The study will include the relationship between the linguistic strategies and contextual communication. This study based on discourse analysis (DA) approach by using applied Dhamma's data of five new generation monks which are the most popular nowadays including V.Vajirametee, Phra Phaisan Visalo, Phra Maha Sompong Talaputo, Chutipanyo and Kittimetee produced through the three media's categories of mentioned above.


Stage 5

               Applied Dhamma discourse of new generation monks propose many Dhamma topics which are truths and morals and many Dhamma contents. Those different types of content applied from the principles in the Holy Scriptures. The objective is to provide easy to understand Buddhism and apply these principles adapted to the lifestyle of their own, peers and others. In addition, linguistics strategies in applied Dhamma discourse of new generation monks offers a variety of both similar and different together. Moreover, linguistic strategies in applied Dhamma discourse of new generation monks related with several contexts such as linguistic communications with the audiences or linguistic strategies and messages.