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February 29 Muang BoranHorizons >> Thursday February 28, 2008
 Muang Boran and the Erawan Museum are twin gems of Samut Prakan that embody the cultural and spiritual heart of Thailand
Both the tourist spots are creations of Thailand's first Mercedes Benz dealer, the late Lek Viriyahbhunt who, among many other attributes, is well known for his love for objects of art and sacred icons and tolerance for people of all religious faiths.
It was a Saturday afternoon when we visited Muang Boran. Spread over 320 acres, it is the biggest open-air museum in the country set in a layout similar to the map of Thailand, which opened to the public in 1972. There we met Sathit Nuchkasem, our tour leader, who asked us to call him by his nick name, Em, and confessed to being a big fan of the Muang Boran founder.
About 25 years old, Em spoke good English and found Khun Lek inspiring.
"Reading about him I found that despite his wealth he kept a low profile and always had time for other people," he said. "In fact, Khun Lek has been the guiding spirit for a number of tour guides working here. He was a true visionary who loved philosophy, culture and embraced all faiths.
"It is important to dream, but even more important to see it fulfilled," he used to say.
According to Em, Muang Boran could be described as a priceless repository of all forms of architecture that are found in Thailand, and its cultural heritage. The full weight of his words only became evident after we rode past models of ancient monuments and ruins drawn from all regions of the country, including traditional or old houses.
Which led to the question of ghosts and if the houses were haunted.
"Long ago when I lived on the premise people often asked me if I was scared of ghosts. Well, let me put it this way, I have never seen any. However I have heard that during Khun Lek's time there rumours of their sighting. It is said he would cut down trees his staff associated with ghosts.
"But these days it is another matter. In fact, some staffers even find it cool sleeping among these ancient replicas," he said.
To facilitate visitors wishing to spend the night at Muang Boran, last year it built new accommodations with room rates ranging from 150-2,600 baht a night. It also rents out bicycles at a rate of 50 baht for the whole day. Also available are books cataloguing models of monuments along the route and their historical significance.
One doesn't have to venture far to get an idea how deep was Khun Lek's love for Thai Thai art, culture and religions. Over 116 originals and reproductions of historical buildings, monuments and statues dot a lush green area and occasionally you can spot deer wandering in their midst.
Muang Boran is more visitor friendly these days. There are places you can relax and enjoy a meal or drink, a floating market selling souvenirs and handicrafts at reasonable prices.
Female staff clad in traditional costume ply boats selling coffee and tea on the main waterway next to Sanphet Prasat Throne Hall, replicated from the Ayutthaya period, that was ransacked by Burmese troops in 1767.
It was reproduced after painful research by poring over every detail backed by archaeological and historical evidence, and then assembling a cast of craftsmen fit for the job, a fitting present from Khun Lek to us and the succeeding generations of Thais to come.
Sanphet Prasat was built during the reign of Phra Baromatrai Lokanat, the eighth king of Ayutthaya, whose unique architecture succeeds in differentiating it from designs reminiscent of the preceding Khmer and Sukhothai periods. The throne hall's interior is as awe-inspiring as it is on the outside. My attention was held by murals in the central chamber depicting the 10 reincarnations of Vishnu, as described in a chronicle from the Ayutthaya period.
This replica also found its way into the reception hall when His Majesty the King played host to Queen Elizabeth II of Britain on February 11, 1972, which happens to be the official opening date of the open-air museum.
Another attraction is Wat Chong Kham reproduced at considerable effort following exhaustive study of temples in Lampang. It is built from teak wood, said Em, and based on Tai Yai faith and architecture that is very rare to find these days. I found it intriguing that the ceremonial and monks' living quarters were under the same roof.
Our memorable tour of Muang Boran finaly came to an end at a monument that replicates a temple in Saraburi Province, which is famous for its footprint of Lord Buddha. According to popular legend, a local hunter, Phran Boon, followed a deer he had shot to a pond. Arriving there, he saw the animal drinking from the pond and next moment the wounds were gone. After the deer left, the hunter went to the pond and saw Lord Buddha's footprint there. The footprint you see here, however, is a gift from India.
Next stop was Erawan Museum whose three-headed elephant, derived from Hindu mythology, stands on a pedestal decorated with millions of tiny tiles reminiscent of the famous Benjarong ceramics. Its design was inspired by Airavata, the heavenly elephant and vehicle of god Indra. Khun Lek wanted the edifice to represent the spiritual heart of our existence. Completed in 2003, it draws hundreds of visitors daily and more on weekends.
The museum holds the founder's most prized possessions, among them objects of art and religious icons sacred to most Thais from the ancient times. The building can be divided into three parts: the basement contains Khun Lek's personal collection; the second floor has a statute of Guan Yin, a Chinese deity, a world map created from stained glass by a German artist that hangs from the ceiling, hand-made stuccos by Thai artists from Phetchabun and ornaments furbished with polychrome sourced locally and from China. The floor is supported by four pillars covered with tin plates on which are scribbled stories from Christianity, Buddhism and Hinduism.
The top level represents the elephant's belly or Tavatimsa - the heaven that is a place of spiritual tranquility. It holds Buddha relics and images from different periods. The walls and ceiling are ornamented with tempera paintings depicting the solar system.
By now it was almost closing time for the museum so we headed for Bang Pu Recreational Centre, long famous as a seaside resort where visitors come to relax, indulge in ballroom dancing and enjoy the local cuisine.
The centre boasts a spacious garden full of flowering plants and towering trees. During November to July it attracts migrating seagulls in hordes that can be seen feeding along the seashore. It also has bungalows for visitors wishing to spend the night there.
MORE INFO
Samut Prakan town is just 29 kilometres south of Bangkok, just before the point the Chao Phraya River flows into the Gulf of Thailand. It is a town dating back to the Ayutthaya period. Samut Prakan is home to countless historical and cultural sites. It occupies an area of 1,004 square kilometres comprising five districts: Muang, Phra Pradaeng, Bang Phli, Bang Bo, Phra Samut Chedi, and Bang Sao Thong sub-district.
Muang Boran or Ancient City is open daily from 8am-5pm. Admission: adults 300 baht, children 200 baht, and 50 baht for a vehicle entering the theme park. For more information, call 023-239-253 or 022-241-058, web site: http://www.ancientcity.com. To get there by public transport, take the air-conditioned bus No. 11 (Pin Klao - Pak Nam) to the end of the route and connect to the local mini-bus No. 36 to Muang Boran.
The Erawan Museum is open everyday 8am to 6pm. Admission: adults 150 baht, children 50 bahts. For more information, call 023-713-135; fax: 023-713-136, web site: http://www.erawan-museum.com. Regular buses Nos. 25, 142 and 365, and air-conditioned buses Nos. 102, 507, 511 and 536 ply the route.
For Bang Pu Recreational Centre, call 023-239-138 and 023-239-983.
Bridging CulturesDatabase >> Wednesday February 27, 2008
BRIDGING CULTURES
Streaming video coupled with machine translation enables Japanese and Thai classrooms to interact
Students in the two classrooms, separated by a distance of over 4,500 km, recently had the chance to talk to each other and were able to learn about each other's culture in real time. They are were first groups of students to experience real inter-cultural communications in a project run by the Thai Computational Linguistics Laboratory (TCL), part of the National Information and Communications Technology (NICT), that not only makes it easier for students of the two countries to communicate but also helps nurture a friendly, barrier-free atmosphere between the two nations. The Inter-Cultural Communication for Classrooms project has been conducted as an experiment in advanced natural language processing technology to support the inter-cultural communications between Thailand and Japan using high-speed Internet. Running on a 100Mbps broadband connection, with support from the National Electronics and Computer Technology Centre (Nectec), the system has been designed to broadcast a video stream and text translations between Thai and Japan using a machine translation server at TCL in NICT's Asia Research Centre located in Thailand's Science Park. Both classrooms run the same system and when the teacher and students in Thailand talk to the school in Japan, the video with Thai text will arrive over the Internet link at TCL's machine translation server, which generates subtitles in Japanese and then transmits the signal to Japan. Meanwhile, the TCL server also translates the text with the video from Japan into Thai, adding the subtitles to display in the classroom in Mae Hong Son.
According to TCL co-director Dr Virach Sornlertlamvanich, the translated text was incorporated into the video in real-time for better understanding between the students. However, during the experiment, the video did not run as smoothly as it should have because the Internet connection at Nawamintrachinee College was only 2Mbps. Communications between the two schools was delayed, although this did not lessen the enthusiasm of the students because both sides kept asking each other about what they were interested in, such as which kinds of sport and games they enjoyed, as well as asking about the weather and geography questions. Patamavadee Kemkam, a Thai student, said she would like to see the project continue because she could learn the culture of Japan and see the uniforms of the the Japanese students, even though it was for a short period. Aroon Norasih, the Thai teacher, noted that the Thai students had a chance to share an experience with foreign students and to make new friends and have fun. The project encouraged them to learn new things, he said, adding: "I hope that the team will keep running the project." Dr Virach noted that more than 90 per cent of students at the Mae Hong Son school were hilltribe people, and that the project aimed to build opportunities for the youth here and help create an opportunities for students in the field of computing. Nectec conducted an IT Valley programme in Mae Hong Son, and this project integrated well with that one, Dr Virach said. The TCL research team applied example-based machine translation technology, which is new and more advanced than rule-based machine translation. Dr Virach explained that rule-based machine translation was hard for a language that involved a lot of grammar, such as Thai, because the machine could not control all the rules, while example-based technology used sentence examples and the machine could learn by itself. By using example-based technology, the computer needs to have knowledge examples to build sentence pairs for two languages. A Thai sentence has the subject which is followed by a verb and the object, while Japanese has the subject followed by the object and then the verb, so the machine translation will map according to the examples that they have. Currently, TCL has a database of around 3,000 Thai-Japanese sentence pairs, including a lot of sub-sentence structures. Dr Virach admitted that it was hard to get direct benefit from such a translation, but some applications such as email, chat or instant messaging could be plugged-in. "It allows people to be able to interact and then I think they can build a community themselves," he said, adding that the research team expected that they would make the program accessible over the Internet or for email within a year. It could directly connect to a chat system, but might be slow using web-based technology, he said. The experiment lasted for around 25 minutes and brought an atmosphere of friendship and the students said they would like to experience it again.
ของธรรมดาคือสิ่งที่พิเศษสิ่งธรรมดาคือสิ่งพิเศษ Mr. Yoneo IshiiOutlook >> Thursday February 28, 2008
Japan's foremost Thai scholar Yoneo Ishii discusses his long relationship with the Kingdom
Now in his late seventies, Japanese scholar Yoneo Ishii finds the above cross-cultural relationship between King Mongkut (1804-1868) and Bishop Jean-Baptiste Pallegoix (1805-1862) so intriguing that he wants to write a book about it. If completed, that book will add to the vast corpus he has already produced in his prolific academic career that has run for over half a century. Considered the doyen of Thai studies in Japan, Professor Ishii has commanded respect from generations of students from different disciplines and ideological camps. This should come as no surprise: Ishii is a truly learned man but one who is also full of humility and diplomacy when dealing with others.
But why take such an interest in the relationship between two people who died well over 100 years ago? Ishii's eyes brightened when he described his visit to Conception Church where Pallegoix resided and how he discovered it was less than 200m away from Wat Samor-rai (aka Wat Rachatiwat), which was King Mongkut's quarters during his monkhood prior to taking the throne. His enthusiasm is like the delight of a child piecing together a jigsaw. Only this game is intellectual. Ishii even went so far as to speculate that Pallegoix, who had a generous physique, would probably walk on foot when visiting his royal friend and avoid taking a row boat. The Japanese professor discussed at length how the more he researched the topic the more he marvelled at both King Mongkut's profound knowledge of Christianity and Pallegoix's amassing of 146 samut-khoi (traditional books) from the Kingdom, an exceptional feat considering the limited printing technology of the time and the restricted access a foreigner would have had to such books.
Ishii reckoned that two famous works by the French priest, a book on Thai grammar and the very first Thai dictionary, must have been written in large part with the private collaboration of King Mongkut himself.
"I don't know how many more years I have to live," said Ishii, speaking in Thai. "I'm 78 now. But if possible, I would like to write this book."
Ishii could be the only person capable of the task. His fluency in French, Latin, and Pali (among the 20-plus languages he has acquired) facilitated his reading of archival materials. This included browsing through Pallegoix's reports to the Societe des Missions Etrangeres (Missionaries Society) during a one-month stint in Paris. Ishii's acclaimed doctoral thesis, Sangha, State and Society - Thai Buddhism in History, which he wrote in the 1970s, already touched briefly on the ties between the two men. But the seeds of Ishii's curiosity were probably planted five decades ago when he spent three months as a monk at Wat Bowon Niwet, which is where King Mongkut first founded the Thammayut sect as part of his effort to reform Buddhism to withstand the influx of Western civilisation and beliefs.
Are these factors merely coincidences? Or have they been the schemes wrought benevolently by the Almighty up there? Ishii's academic career, recounted in the Thai translation of his autobiography Gueng Sattawat Bon Sentharng Thai Suksa (Half a Century of Thai Studies), tells of several twists and turns which, in the course of time, eventually fitted perfectly together. Ishii summed this up as "luck", writing "I even had to ask myself: 'Is it good that I had this much fun?' I think I am such a happy human to be able to discover what I find sanuk to do."
All this started from a simple passion: Languages. In his autobiography, the professor shares his recollections of growing up in postwar Japan. Unlike many of his contemporaries, the young Ishii did not have much concern for mundane matters like graduation or future employment. His sudden, rather haphazard, series of decisions to change fields were a rarity then as now. From a high-school major in science, he switched to take English language and literature in university then moved over to the French department. After a few years taking courses in numerous European languages he dropped out and took up Thai, which at the time he called pasa Siam, at another university. "It was all because of what one of my teachers said to me: That I should try to study an Asian language, one that few [Japanese] had yet to learn," he said. After studying Thai for one year Ishii sat for an exam at the Ministry of Foreign Affairs, hoping to get a chance to be posted to Thailand as an exchange student. Around two years later, on April 23, 1957, 27-year-old Ishii finally set foot in Thailand.
"I pressed my nose against the [aeroplane] window and peered hard," he writes in the opening chapter of Gueng Sattawat. "I could see it must be a water buffalo. It seemed to be dragging a plough behind, followed by a human. As the buffalo moved, so did the person. That must be a Thai. Is this a real living Thai person? When I finish my studies, I should be able to talk with these people.
"Hmm ... but will I really be able to speak Thai? Nay, I must be able to speak it! I have two full years. I will try my best."
And he did. The following years saw the eager young man enrol at Chulalongkorn University's Faculty of Arts (where he studied with the likes of Phya Anuman Rajadhon), take private Thai lessons with the late Khunying Kanitha Wichiancharoen, travel extensively throughout Indochina with two separate research teams and enter the monkhood at Wat Bowon Niwet. At the Japanese embassy, he was the interpreter for the historic meeting between Thai prime minister Sarit Thanarat and his Japanese counterpart, Hayato Ikeda, that resolved the thorny issue of the "special Yen loans" made by the Japanese government during World War Two. Ishii's linguistic skills pleased Sarit so much that he later made the unprecedented move of recommending Ishii for a royal decoration.
"It was a great honour. I was only a junior embassy staffer," said Ishii with a grin. "I think I am the second foreigner who earned it. I respect them both, Sarit and Ikeda, so I tried to do perhaps more than my usual duty as a translator. Later a friend told me: 'You are a very dangerous interpreter. An interpreter should be a kind of machine, not a person. So you are not a good interpreter!"'
The Japanese professor's capacity to grasp the essence of a language is second-to-none. To say the least, he is naturally gifted - and is renowned for dogged perseverance, too. His Japanese translation of Thongchai Winichakul's Siam Mapped: A History of the Geo-Body of a Nation earned him the Grand Prix Asia Pacific Award from Mainichi newspaper in 2004. Ishii said that, partly due to his busy schedule, he spent a total of six years on the translation and went through four revisions. Despite his trademark humbleness, he recommended, with an open laugh, that his Japanese translation might serve Japanese intellectuals better than the original English version.
Ishii described the Japanese language as a door to the world's knowledge. "Japan is virtually a translating country," he said, going on to date this trend to the Edo period when Japan's ruling elite initiated translations of major foreign works as a way to get themselves up-to-date with the outside world. The tradition carried on in the Meiji era, when Japan was forced to open itself, and has been there since.
Ishii's passion for Thai knowledge soon moved beyond language. In his acceptance speech for the prestigious Fukuoka Asian Cultural Prize in 1994, he described the unfolding of his love for Thailand:
"I first began learning Thai solely as a means to study linguistics. However, as I gradually deepened my bonds to Thailand, the language became a tool to understand the country itself.
"Although my research focus is Thailand, I decided to stop confining myself inside the limited methodological framework. Whether the focus is linguistics, religious study, sociology or historical research, we should use any means we can try and understand Thailand. This is my basic attitude. As a result, I had to cover extremely diverse fields of study."
The Japanese scholar's insights on Thailand may be deeper than those of many Thais. He has always had the determination to get to the very roots of things. In the same speech, Ishii explained his desire to enter the monkhood as a wish to "obtain clues to understand Thailand, to understand Buddhism as it is, rather than as it should be.
"The reason I entered the priesthood was that I wanted to experience Thai Buddhism as the Thai people do and understand it from within and eventually, feel it for itself. I put all my work together into my dissertation in 1975, 17 years after I entered the priesthood."
Ishii also has an awareness of inter-connectedness, an ability to look at issues in broad, comprehensive terms. At Kyoto University's Centre for Southeast Asian Studies (CSEAS) where he worked for 25 years including five, from 1985 to 1990, as director, Ishii launched several outstanding inter-disciplinary research projects that propelled the institute to be recognised as a world leader in area studies. Among the works produced at this time is one that focuses on the culture and ecology of Thailand as a rice-growing society that inspired similar studies of other such communities. CSEAS pioneered having natural scientists work alongside social scientists, a process conducive to Ishii's belief that the heart of collaboration among intellectuals lies in the deceptively simple act of being able "to dine and drink together".
Initial distrust of CSEAS by the public and leftist students who viewed the organisation as a lackey for US imperialism in Asia (due to opposition to the Vietnam war and the fact that the centre's first sponsor was the Ford Foundation) eventually gave way to praise and admiration for its work. Meanwhile, although he never aimed to be someone who climbs for the top, Ishii's management skills have nonetheless been much sought after. In 1990, he was invited by Sophia University to be director of its Institute of Asian Cultures. Other offers poured in later, the Japanese professor being asked to hold, often at the same time, senior positions in different organisations. He has been director of the Centre for East Asian Cultural Studies for Unesco (Tokyo), rector of Kanda University of International Studies, director of the Japan Centre for Asian Historical Records, National Archives of Japan, and is presently president of the National Institutes for the Humanities (Nihu), an umbrella group of five Japanese research centres.
"I have done too many [jobs]," Ishii said, laughing. "This March, I plan to take off my biggest 'hat', at Nihu."
The amazing thing is that in the midst of all the administrative demands from his offices, Ishii has been able to keep producing quality research. His autobiography is inspiring largely because it is about motivations, and professor Ishii has plenty. He tells in the book of his private vow that even though other academics could spend 10 hours on their research and he could only spare 30 minutes, he would still keep up the effort. Even dust, he said, citing a Japanese saying, when accumulated over a long period of time could turn into a mountain. After all, this academic game of learning and testing new ideas is, for Ishii, extremely good fun.
So what does Ishii plan to do down the road? There is that book about King Mongkut and Pallegoix. Another interest is Ayutthaya, on which Ishii proposed a ground-breaking idea a few years ago recasting the kingdom as a cosmopolitan port polity to which maritime trade counted more than previously held. Ishii is even studying two more languages in order to pursue this self-assigned research project - Persian and that of the Cham ethnic group.
So does he ever think of relaxation?
"For me, what I like to do most is to study," he said. "I travel in my head. Each language is a world in itself. Whenever I learn new languages, it is like I have discovered another world. So when I, say, get bored with the Japanese world, I could slip into another one."
The Japanese scholar certainly has many "worlds" at his disposal.
----------------
A scholar's insights on modern Thailand
Having followed Thai history for more than half a century, Yoneo Ishii believes the biggest turning point for Thailand is the period between October 14, 1973 and October 6, 1976.
"Many people usually refer to the 1932 revolution [as the key event]," he said. "But I believe the October 14 and October 6 are far more important. More Thai academics should seriously study this period - the time when there was a radical change in the mentality of Thai people, especially those of the younger generations. Thailand has progressed at the cost of the lives of students who sacrificed themselves for the good of the country.
"That [period] is what I consider to be the true revolution."
For Ishii, the proliferation of books - and ideas - in Thailand during the mid-1970s was a real breakthrough. It was a huge contrast to the lack of reading materials available to the public 50 or more years ago. As a student at Chulalongkorn University, the young Ishii was surprised to learn there was no philosophy class offered to undergraduates. But the curious man soon found solace in another pursuit - collecting "cremation volumes", the books distributed at a person's cremation containing information on the deceased's life as well as reprints of other pieces of writing, from a second-hand book market at Sanam Luang. At the end of his first seven years in Thailand, Ishii returned to Japan with 27 cartons of cremation volumes. Later, while at Kyoto University, he managed to acquire another 6,000 of the books from a Thai collector, making the library there the world's largest collection of these unique works.
Ishii went on to produce numerous quality pieces of research on Thailand, both independently and with teams of co-researchers. Among them are the classics Sangha, State and Society - Thai Buddhism in History and Thailand: A Rice-Growing Society, the comprehensive five-volume The Computer Concordance to the Law of the Three Seals, and The Junk Trade from Southeast Asia: Translation from the Tosen Fusetsu-gaki, 1674-1723.
A pity that most of Ishii's works have yet to be translated into Thai, for they are critical, well-researched and, despite the passage of time, continue to be relevant to understanding this country and its people. Sangha, State and Society, for example, contains several revealing passages such as:
"The modernisation of Thailand, planned and executed by the ruling classes, had as its aim the entrenchment of their privileged position by rationalising the enforcement of their authority. The masses were constantly excluded from the process and, consequently, even up to recent times, never acquired a sense of modern citizenship. Even the Constitutional Revolution [in 1932] was in essence a court revolution, for the reform of the polity it brought failed to alter fundamentally the relationship between ruler and ruled. For the vast majority of the Thai people, it was no more than an exchange of royal absolutism or an oligarchy of princes for military oligarchy.
"In these circumstances, Thai nationalism lacked the dynamics to reject the privileged ruling class that was traditionally its bearer. Ultimately, the People's Party which toppled the absolute monarchy had to seek political legitimacy in recognition by the king. This situation, moreover, has been repeated after each of the coups d'etats in the series that reaches to the present day."
So what does Ishii think of the bilateral relationship between his homeland and his adopted second home, both of which are now indispensable partners in the global economic arena? After laughing when he recalled his Chula classmates expressing surprise at Japan's ability to manufacture watches and cars, Ishii pointed out that tuk-tuks were adapted from Japanese delivery trucks! Also, he reckoned that it must be extremely difficult to find a taxi in Thailand that is not of Japanese make.
And how about Thailand exerting influence on Japan?
"The term tom yum gung has now entered the Japanese lexicon!" was Ishii's succinct reply.
The Japanese scholar raised concerns, though, about putting too much emphasis on the economics over everything else. Quite diplomatically, Ishii declined to comment on the controversy over the Japan-Thailand Economic Partnership agreement, saying he has not been following the issue, but said that friendship and trust between individuals in one nation and those in another must be the bedrock of true "international exchange". After all, he said, underneath the differences, all of us are humans who should try to understand one another.
February 26 สมเกียรติ ฯ
พันธมิต
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หลักสูตรนี้เหมาะกับนักการเมืองทุกระดับ (อบต., อบจ., เทศบาล, นักการเมืองระดับชาติ ส.ส. ส.ว.) นักพัฒนาสังคม นักธุรกิจ ผู้บริหารทั้งภาครัฐและเอกชน ข้าราชการ ทหาร ตำรวจฯ ที่จบปริญญาตรีทุกสาขา
ค่าใช้จ่ายตลอดหลักสูตร ประมาณ 157,400 บาท (รวมค่าศึกษาดูงานต่างประเทศ และ Computer Notebook สำหรับทุกคน)
(1) รวมค่าลงทะเบียน ภาคเรียนที่ 1 53,700 บาท ภาคเรียนที่ 2 51,500 บาท ภาคเรียนที่ 3 (ภาคฤดูร้อน) 22,000 บาท (2) ค่าศึกษาดูงานต่างประเทศ ประมาณ 20,000 บาท (3) ค่าลงทะเบียนเรียนภาษาอังกฤษ 3×2,500 = 7,500 *** สรุปค่าใช้จ่ายตลอดหลักสูตร *** (1)+ (2)+(3) = 154,700 บาท เงื่อนไขการรับสมัคร 1. ผู้สมัครเรียนต้องมีคุณสมบัติจบปริญญาตรีสาขาใดสาขาหนึ่ง 2. ผู้สมัครเรียนในภาคการศึกษาที่ 2/2550 สามารถลงทะเบียนเรียนในรายวิชา ดังต่อไปนี้ คือ SBP 601 วิสัยทัศน์ผู้นำ (Vision of Leaders) SBP 602 การพัฒนาผู้นำทางสังคม ธุรกิจและการเมือง (Morality and Ethics for Leadership in Society, Business and Politics) SBP 603 ระเบียบวิธีวิจัยทางสังคมศาสตร์ (Research Methodology for Social Sciences) SBP 604 สัมมนาภาวะผู้นำ (Seminar in Leadership) SBP 605 คุณธรรมและจริยธรรมสำหรับผู้นำ ทางสังคม ธุรกิจ และการเมือง (Morality and Ethics for Leadership in Society, Business and Politics) 3. เมื่อท่านได้ชำระเงินค่าลงทะเบียนเรียนเรียบร้อยแล้วจะได้รับ password ในการเข้าสู่ระบบการศึกษาทางไกลเพื่อประโยชน์แก่นักศึกษาในการเข้าศึกษาเนื้อหา รายวิชาล่วงหน้าอันเป็นการเตรียมความพร้อมก่อนเข้าสู่ระบบการเรียนการสอนที่มีการบรรยายสดผ่านระบบทางไกลทางอินเทอร์เน็ต โดยอาจารย์ผู้ทรงคุณวุฒิ อีกทั้งสิทธิในการเข้ามาแสดงความคิดเห็น และซักถามในตารางถามตอบของระบบการศึกษานี้ และถือว่าเป็นนักศึกษารุ่นที่ 1 ประจำภาคเรียนที่ 2/2550 4. ผู้สมัครสามารถชำระเงินค่าลงทะเบียนสำหรับภาคเรียนที่ 1 ประมาณ 53,700 บาท ผ่านทางธนาคารกรุงเทพ สาขาย่อย มหาวิทยาลัยรังสิต เลขที่บัญชี 020-0-09494-4 ชื่อบัญชี มหาวิทยาลัยรังสิต : แล้วนำส่งเอกสารหลักฐาน ดังนี้ 4.1 เอกสารการโอนเงิน ( Slip Pay In ) ส่ง Fax มาที่เบอร์ 02-617-5859 4.2 รูปถ่าย (สี) ขนาด 1 นิ้ว (ไม่สวมชุดครุย) จำนวน 6 รูป 4.3 สำเนาใบปริญญาบัตร จำนวน 1 ชุด 4.4 สำเนาTranscripts จำนวน 1 ชุด 4.5 บัตรประจำตัวประชาชน จำนวน 1 ชุด 4.5 สำเนาทะเบียนบ้าน จำนวน 1 ชุด 4.6 หนังสือรับรอง จำนวน 2 ฉบับ มาที่ วิทยาลัยนวัตกรรมสังคม ศูนย์ศึกษาวิภาวดี อาคาร TST ชั้น 21-22 เลขที่ 21 ถนนวิภาวดีรังสิต ซอย 9 แขวงจอมพล เขตจตุจักร กรุงเทพฯ 10900 หรือสามารถติดต่อสอบถามรายละเอียดเพิ่มเติมได้ที่ หมายเลขโทรศัพท์ 02 617-5854-8 Fax:02 617-5859 5. เมื่อผู้สมัครเข้าศึกษาในระบบจะบันทึกการเข้าเรียนของนักศึกษาไว้เพื่อเป็นหลักฐานสำหรับตัวนักศึกษาเองซึ่งเป็นไปตามเกณฑ์มาตรฐานแห่งประกาศกระทรวงศึกษาธิการของสถาบันการศึกษาเรื่องหลักเกณฑ์การขอเปิด และดำเนินการหลักสูตรระดับปริญญาในระบบการศึกษาทางไกล พ.ศ. 2548 ร.ต.อ. ณัฏฐ์
FRY's Staff-in-TrainingFeb 18 - 20, 2008, Kasetvisai, Roi-et Fr. Augustine Samran Phanvilai and his churchSome years ago I went for this church's ground blessing and later to see its half completion work in 2005. Now it has become what Fr. Samran has in his mind for God's people in this area.It is much bigger than expected, costing more than 7 million Baht. Lots of sweat and headache on his part. อดีตพันธมิตรประชุม
February 23 C'est toujours possible?
February 22 "วันคิดถึงทักษิณ" ๒๓ ก.พ. ๕๑
Always negatively possible
February 15 grHP
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