Informed by, and seeking to contribute to, discussions about appropriate methodology (e.g. Holliday, 1994), my study as reported in this thesis was concerned with appropriacy of paradigms in TESOL (Teaching English to Speakers of Other Languages). It explored practitioner perspectives in Thai higher education (HE) in this era when English has become 'the' main international language for intercultural communication (IC). This linkage between English as an international language (EIL) and IC is evident in the strategy of the Association of South East Asian Nations (ASEAN) - of which Thailand was a founding member in 1967 - for greater economic, cultural and socio-political integration among its members. For practitioners like me, this regional strategic move in conjunction with Thai policies and curricular documentation raises questions about the appropriacy of the established practices of Teaching English as a Foreign Language (TEFL) in Thailand. My multi-method qualitative case study addressed such questions by exploring the perspectives of three Thai-national teachers of English working in a Thai public university regarding the purposes of, and assumptions underpinning, their teaching of English. As informed by an understanding of their perspectives, I then considered the possible influences which might have shaped these perspectives. The study identified the teachers' main purposes to be short-term, instrumental ones - i.e. for academic study and examination preparation purposes. As such, they tended not to attach much value to the teaching of the cultural dimension (i.e. the target culture of native English speakers [NESs], the students' home cultures and other cultures) or intercultural dimension (i.e. knowledge, skills and mindset needed for engaging people from differing cultural backgrounds). These purposes were underpinned by assumptions they held about the NES linguistic norms as testable norms in TEFL and Teaching English for Academic Purposes (TEAP). The teachers seemed unfamiliar with alternative paradigms - such as Teaching English as an International Language (TEIL) - that might align top-level policy statements and actual classroom practices. This unfamiliarity suggests the inadequacy of the teachers' educational and professional development experiences. The influences from their institution such as exams-oriented and English-medium academic agendas also had repercussions for the teachers' perspectives. Stepping back from the teachers' perspectives, my study suggested discourse inconsistencies across Thai HE regarding paradigms and purposes of TESOL. This situation is unhelpful vis-à-vis the ASEAN foregrounding of EIL for IC, and the consequent need, through TESOL, to prepare Thai students to engage in IC with people within and beyond ASEAN. My study has implications for a direction of change for TESOL in the Thai HE and possibly for similar contexts elsewhere. It offers some suggestions about teacher education that can be supportive of reorienting TESOL towards appropriate and purposeful paradigms.

ABSTRACT SELECTIVE MISSIOLOGICAL IMPLICATIONS OF BUNKHUN FOR MINISTRY AMONG THE KHON MUANG Thomas Lowell Bohnert, Ph.D. The Southern Baptist Theological Seminary, 2018 Chair: Dr. George H. Martin The purpose of this dissertation is to examine a socio-cultural barrier to the gospel among the Khon Muang of Northern Thailand. The thesis of this dissertation is that bunkhun is an essential cultural factor that missionaries must understand to build and maintain healthy relationships among the Khon Muang. Chapter 1 introduces the problem and the methodology for analyzing the problem was described. Chapter 2 contains an ethnographic description of the Khon Muang people along with an examined of the salient literature about bunkhun. The examination of the salient literature revealed that bunkhun relationships are established by two means: they are established either because a client recognizes the ascribed status of a patron, or because individual acts of graciousness overwhelm the client with gratitude. Chapter 3 examines the function of bunkhun among the Khon Muang. A matrix for characterizing bunkhun relationships was developed and presented. A theory for understanding bunkhun was described. Bunkhun is a cultural system that maintains social smoothing values and skills, reinforces traditional ideas about the ideal character qualities of both a patron and a client, and regulates the relationships between a patron and a client among the Khon Muang. Chapter 4 surveys the Bible to define and describe the patron titles of God. The obligations of the client were also presented. Finally, a short survey outlining the biblical concept of grace was detailed. Bunkhun has similarities to grace, but the two are different. Chapter 5 deals with several missiological implications of bunkhun. First, bunkhun is a form of patron-client system thus, it is incumbent upon missionaries to understand the cultural context so that clear communication occurs. Second, honor and shame themes are embedded in the bunkhun system. Learning to utilize skills good intercultural communications skills is necessary for missionaries serving in Northern Thailand. Finally, several suggestions were offered to address implications related to evangelism, discipleship, fellowship and leadership development. These thoughts are all offered tentatively as more research is needed to verify their veracity. Chapter 6 provides an overall summary for the project.

This research mainly examines the superior-subordinate relationship between Japanese managers and Thai subordinates working in joint ventures in Thailand, especially the management style of the Japanese and the reactions of the Thais, Cultural adaptation of Japanese expatriates and Thai subordinates is also explored. Through this study, we gain better understanding of the Japanese-Thai interpersonal relationships, communication patterns, work ethics, and other cultural values with particular emphasis on recurring themes such as concepts about work, vertical relationship, authority and supervision style, and gender issues. The in-depth interviews were conducted with ten Japanese managers, six Thai managers, and 12 Thai subordinates in Thailand in 2001. Findings show that although there are some similarities in Japanese and Thai cultural values at work, conflicts, frictions, and misunderstandings still exist between Japanese superiors and Thai subordinates because of their cultural differences. Both parties also have some stereotypes and negative myths of the other party. Concerning concepts about work, Japanese superiors prefer immediate actions from their Thai subordinates when problems arise whereas when the Thais encounter some difficulties in solving problems, they hesitate to inform their superiors. Since there is no clear job description in Japan, the Thais often feel uncomfortable when their job responsibilities overlap with their colleagues. Moreover, unlike Japanese people, Thai employees do not have a strong commitment to the company. Vertical relationship explores how the Japanese and the Thais build and maintain their relationships at work and after work hours. The Japanese believe that relationships should follow job accomplishment while the Thais think that good relationships should be established before working. After-hour activities are suggested as means to strengthen relationships between superiors and subordinates. Furthermore, Japanese superiors tend to use different strategies to supervise their Thai subordinates; those strategies include scolding, expecting expression of opinions, information sharing, and delegation of authority in decision making processes. However, the strategies seem not to work properly in Japanese-Thai joint ventures due to cultural differences at work. Although gender can be a barrier in career advancement in Japan, Japanese expatriates do not see this as the case in Thailand. However, most of the Thai female subordinates complained that women were less likely to get promotions while Thai male subordinates thought that career advancement was blocked because managerial positions were occupied by and reserved for Japanese expatriates. At the end, three cases are presented to illustrate how Japanese superiors and Thai subordinates adjust in intercultural work settings. Each case consists of two individuals' work experience and adaptability. We can see the importance of individual differences as some Japanese superiors and Thai subordinates realize cultural differences and try to adjust to the intercultural work settings while others hold back and, finally, resign from the company. To avoid conflicts and misunderstandings, and to work together effectively, Japanese managers and Thai subordinates should realize their cultural differences and learn the other's culture. If problems arise, they should be open-minded and willing to help each other solve the problems. / Graduation date: 2004