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The Book Develops Two Major Themes. The First Theme Attempts To Understand The Sources Of Value Orientation Of The Thai People, And Their Individual And Group Behaviour. To This End The Study Examines Three Major Value Systems And Their Institutions, As Well As Their Mutual Relationship And Interaction. As The First Value System, The Study Examines The Theravada Buddhism As Founded By The Buddha, Then Focuses On Its Application In Thailand, On Buddhist Ethics And Morality, On The Conflicts Between Some Aspects Of Buddhism And The Rapidly Changing Society And, Finally, On Various Movements Attempting To Reform Buddhism In That Country. As The Second Major Value System, The Study Examines The Role Which Animism And The Spirit Worship Play In The Daily Life Of The Thai People, Their Symbolism, And Their Fusion With Buddhism And Its Values And Institutions At The Grassroot Level Of The Society. As The Third Value System, The Study Discusses Various Theories Which Attempt To Explain The Psycho-Cultural Values And Attitudes Of The Thai People, How These Interact With Buddhism And Animism, And How They Add Another Dimension To The Already Complex Pattern Of Social Behaviour. These Three Value Systems Interact And Define The Parameters Within Which All Aspects Of The National Life Political, Cultural, Economic And Others Are Actualized. The Second Major Theme Of The Book Concentrates On The Position Of Women In Thailand. It Begins With The Explanation Of The Attitudes Which The Buddha Himself Held Towards The Women, Examines The Status Of Women In Early Buddhist Societies And Of Those Women Who Chose To Renounce The World And Join The Buddhist Order To Seek Personal Salvation, As Well As The Role Of The Lay Women In A Buddhist Society At That Time. The Book Then Focuses On The Position Of Women In The Thai Society Through Various Stages Of Its History, And Culminates In The Discussion Of The Legal Position Of Women Today And The Attempts To Improve Their Status. However, In Treating The Latter Subject The Study Is Descriptive Rather Than Prescriptive, Leaving It To The Thai Women Themselves To Decide Which Remedies To Pursue To Improve Their Position.
INTRODUCTION Starting from the 1950s, Thailand had experienced unprecedented economic boom in the nation’s history until the 1980s. The average annual growth in the 1960s was 8%, 7%in the 1970s, and 4-6% in the beginning of the 1980s [1]. Thai people, especially those who are in the nation’s capital, Bangkok, enjoyed the economic boom and started to have “modernized” lifestyle. However, behind the scene of the national economic success, rural villages were forced to face predicament because of the urbancentered industrial economy based on neo-liberal economic beliefs. In light of the historical context of the relationship between Thai community and the high-powered state authority, examining one specific community which is struggling to find a way of development in the globalized world today will be of great help to understand the contemporary notion of rural development in Thailand. In this paper, focus is centered on a village called Mae Kampong, which has been under great influence of the Royal project and the Government in terms of development, and yet has a great deal of potential for achieving a selfreliant way of community governance because of its traits as a traditional agrarian rural community. This paper aims to examine the socio-cultural changes that occurred in the village over the course of the contemporary development and ultimately the outlook of community self-sufficiency and selfreliance, deploying a realistic and empirical approach to look at the Thailand’s contemporary phenomena happening in the rural communities. Mae Kampong is the third village of seven villages in Huai Kaew sub-district, Mae On district, Chiang Mai province, Northern Thailand, known as a major producer of Northern Thai traditional tea product called Mieng. It is located east of Chiang Mai province, about 50 kilometers from the city, average 1,300 meters above the sea level. It has been about 100 years since the first generation of this village that had been searching for suitable places for tea cultivation came from nearby areas to settle in the location and started to form the community. Now, the village has 134 households and 374 people in total. The village consists of six clusters, Pang Nok, Pang Klang, Pang Khon, Pang Ton, Pan Nai No.1, and Pang Nai No.2.
This book is a comparative macrosociological study of the interaction between religious virtuosi and society in two civilizations: traditional Theravada Buddhism and Medieval Catholicism. Merging Weberian sociology with the Maussian tradition of gift-analysis, and criticizing the neglect of meaning in current comparative historical sociology, the author also argues the need for a multidimensional approach capable of addressing the part played by religious orientations in shaping the institutional strength and ideological power of religious elites in the historical framework of the Great Traditions.
While competitive intervention perpetuated hegemonic instability, cooperative and co-optative intervention seemed to lead the country in the direction of illiberal democracy, in which greater hegemonic stability exists and may persist for some time."--BOOK JACKET.
This book constitutes the refereed proceedings of the 22nd International Conference on Collaboration and Technology, CRIWG 2016, held in Kanazawa, Japan, in September 2016. The 10 revised full papers presented together with 3 work-in-progress papers werecarefully reviewed and selected from 27 submissions. The papers reflect the current diversity of collaborative computing research and its evolution and deal with topics such as“b> group support, AR and 3D technology, wearable technology, intercultural collaboration, remote physical tasks, recommendation systems, collaborative learning, and health support.
Inequality is one of the most discussed topics of our times. Yet, we still do not know how to tackle the issue effectively. The book argues that this is due to the lack of understanding the structures responsible for the persistence of social inequality. It enquires into the mechanisms that produce and reproduce invisible dividing lines in society. Based on original case studies of Brazil, Germany, India and Laos comprising thousands of interviews, the authors argue that invisible classes emerge in capitalist societies, both reproducing and transforming precapitalist hierarchies. At the same time, locally particular forms of inequality persist. Social inequality in the contemporary world has to be understood as a specific combination of precapitalist inequalities, capitalist transformation and a particular class structure, which seems to emerge in all capitalist societies. The book links the configurations to an interpretation of global domination as well as to symbolic classification.