วรรณกรรมญี่ปุ่นในสังคมไทย (Japanese Literature in Thailand) (original) (raw)
Journal of Sinology (Mae Fah Luang University), 2021
This article aims to study the translation strategies adopted by HRH Princess Maha Chakri Sirindhorn in her translation of contemporary Chinese literature. The scope of the study is limited to sixteen such works in prose form. For this article, food names found in the studied texts are divided into three categories: foods, desserts, and beverages. Using Vinay and Derbelnet’s translation strategies as a framework, this study analyzes how HRH Maha Chakri Sirindhorn translated food names from Chinese into Thai. The study found six strategies adopted by HRH Princess Maha Chakri Sirindhorn for the translation of food names, including, in order of frequency, literal translation, adaptation, équivalence, borrowing, borrowing and literal translation combined, and equivalence and adaptation combined. These strategies constituted 69.07, 15.46, 12.37, 2.06, 1.03 and 1.03 percent of the translations respectively. As for the translation of dessert names, there were altogether four strategies, including, in order of frequency, literal translation, borrowing, adaptation, and borrowing and equivalence combined, which constituted 68, 20, 8 and 4 percent respectively. For beverage names, four strategies were used, including, in order of frequency, literal translation, borrowing, borrowing and literal translation combined, and adaptation, which constituted 63.16, 15.79, 15.79 and 5.26 percent respectively. In conclusion, when translating food names from Chinese into Thai, HRH Princess Maha Chakri Sinrindhorn preferred literal translation over other strategies. However, when that could not be achieved, Her Royal Highness would opt for other strategies including equivalence, adaptation, and borrowing, with the aim of making the translations read smoothly while staying faithful to the original.
Ph.D. Thesis (Sanskrit Studies), Silpakorn University, 2019
The objective of this thesis is to provide the transliteration and the translation of the chapter relating to the concepts of the planets, Daśās and the physiognomy of Bṛhatpārāśara-horāśāstra from Sanskrit into Thai, and to explore and compare these concepts as stated in Bṛhatpārāśara-horāśāstra with Thai Brahmajāti popular edition. The result of this study reveals that it is possible that Brahmajāti could be influenced by Indian thoughts due to the fact that the astrological concepts resemble Bṛhatpārāśara-horāśāstra, especially the concepts of the planets and Daśās. As for the concepts of the planets, their names in Brahmajāti have derived from Pali and Sanskrit which share the same etymology with the planets’ names in Bṛhatpārāśara-horāśāstra in terms of the meaning of the origin, the character and the position. Nevertheless, it is worth noted that according to Brahmajāti, the planets are created by lord Īśvara. The characters and the relationships of the planets in Bṛhatpārāśara-horāśāstra and Brahmajāti illustrates some differences. Still, the essential dignities of the planets such as rulership, exaltation and debilitation are similar. Concerning the conpets of Daśā, Brahmajāti calls out Daśā as “Thaksa” and Mahathaksa is also similar to the Aṣṭottarīdaśā in Bṛhatpārāśara-horāśāstra including the total age of 108 years, the age of the planets and the calculation of the span of the planet’s Daśā and the planet’s Antardaśā. Only the calculation of the first planet’s Daśā is different. In fact, Bṛhatpārāśara-horāśāstra is more concerned by the period of the moon in natal nakṣatra whereas Brahmajāti is concerned by the native’s lord of birthday. Bṛhatpārāśara-horāśāstra and Brahmajāti both calculate the span of the planets in Daśā system by cross-multiplication. However, the prediction in Bṛhatpārāśara-horāśāstra considers the planets’ essential dignities. It is interesting to indicate that most of the predictive texts are different. For the concept of the physiognomy, the predictions based on the effects of the characteristic features of various body parts as well as the effects of marks in Bṛhatpārāśara-horāśāstra apply specifically to women even though the last śloka of chapter 81 and some predictive texts in chapter 82 indicate that this can also be applied to men. However, the physiognomy in Brahmajāti predictions are applied to both women and men. The auspicious-inauspicious effects of the physiognomy of both scriptures are similar whereas the predictive texts are mostly different.
2019
This article aims to study the history of and to analyze “March Number 1”. The sources used in the study were books; old documents, such as manuscripts from archives in Thailand and other countries; websites and interviews on musicology methods. The study results are: March Number 1 was composed by German composer Friedrich Wilhelm Kucken for children to sing with the lyrics of a German poem. The music was arranged for a military band in 1855-1860 and diffused around the world. In Thailand, the researcher found a recording dating from the reign of King Rama V of “Phleng Yermạn, ”as “March Number 1” was first known in Thai, performed by the Royal Thai Army Third Infantry Division Band conducted by Jacob Veit. After the reign of King Rama V, the Thai military reorganized its band music and “Phleng Yermạn” was designated “March Number 1”. When civilian brass bands appeared in Thailand, “March Number 1” became part of their repertoire and has continued to be performed ever since. The an...