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Buddhist Public Relations Model for Thai Community Development: Theoretical and Practical Implications
Unformatted Document Text:  Buddhist Public Relations - ICA-15-11634 29 deals with difficult conceptual problems, which capture the variable dimensions of the dynamic and evolving social orders. Given the complexity and qualitative nature of cultural-based relationship and community development, public relations scholars and practitioners should “be critical thinkers and responsible, literate citizens than to be skilled in any of the task requirements of beginning public relations professionals” (Bank, 2000, p. 117). Cultural awareness, sensitivity, and diversity, as well as social-interpretive approach, cross-cultural communication, ethical communication, and multicultural community relationships need to be incorporated into the core public relations curricula. In addition, it is essential for the scholars and professionals who practice Buddhist public relations to recognize that there are no absolute or universal guidelines. The co- operative learning and experimentation is the spirit of Buddhist public relations discipline. During the writing of my research, it has been clear to me that it would not be easy to completely translate my idea of Buddhist public relations and Thai cultural context into English. As Wendt (2001) says, “language itself and the logic of a good argument are inherently wrought with bipolar ideas (good versus bad), and this is the symbol system and rhetorical strategy scholars are expected to use” (p. 161). Therefore, at times I have tended to fall back on the binary opposition (e.g., West versus East, modern versus postmodern, critical versus non-critical, and mainstream versus non-mainstream). However, the applications of the Buddhist middle path, which reflects the qualitative aspects or “the contingencies of language, of selfhood, and of community” (Vidich & Lyman, 1998, p. 78) help constitute the bridge between the binary

Authors: Hanpongpandh, Peeraya.
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Buddhist Public Relations - ICA-15-11634
29
deals with difficult conceptual problems, which capture the variable dimensions of the
dynamic and evolving social orders.
Given the complexity and qualitative nature of cultural-based relationship and
community development, public relations scholars and practitioners should “be
critical thinkers and responsible, literate citizens than to be skilled in any of the task
requirements of beginning public relations professionals” (Bank, 2000, p. 117).
Cultural awareness, sensitivity, and diversity, as well as social-interpretive approach,
cross-cultural communication, ethical communication, and multicultural community
relationships need to be incorporated into the core public relations curricula. In
addition, it is essential for the scholars and professionals who practice Buddhist public
relations to recognize that there are no absolute or universal guidelines. The co-
operative learning and experimentation is the spirit of Buddhist public relations
discipline.
During the writing of my research, it has been clear to me that it would not be
easy to completely translate my idea of Buddhist public relations and Thai cultural
context into English. As Wendt (2001) says, “language itself and the logic of a good
argument are inherently wrought with bipolar ideas (good versus bad), and this is the
symbol system and rhetorical strategy scholars are expected to use” (p. 161).
Therefore, at times I have tended to fall back on the binary opposition (e.g., West
versus East, modern versus postmodern, critical versus non-critical, and mainstream
versus non-mainstream).
However, the applications of the Buddhist middle path, which reflects the
qualitative aspects or “the contingencies of language, of selfhood, and of community”
(Vidich & Lyman, 1998, p. 78) help constitute the bridge between the binary


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