NAJUA: History of Architecture and Thai Architecture <p>&nbsp;</p> <p><strong>วารสารหน้าจั่ว ว่าด้วยประวัติศาสตร์สถาปัตยกรรมและสถาปัตยกรรมไทย&nbsp; </strong></p> <p><strong>NAJUA: History of Architecture and Thai Architecture&nbsp;</strong></p> <p>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;เป็นวารสารวิชาการที่ผลิตโดยภาควิชาศิลปสถาปัตยกรรม คณะสถาปัตยกรรมศาสตร์ มหาวิทยาลัยศิลปากร โดยจัดทำวารสารวิชาการระดับชาติเพื่อเผยแพร่ศิลปวิทยาการทางความรู้ และความคิดเห็นใหม่ ๆ ในสาขาวิชาที่เกี่ยวข้องกับประวัติศาสตร์สถาปัตยกรรม สถาปัตยกรรมไทย สถาปัตยกรรมในเอเชียตะวันออกเฉียงใต้ และการอนุรักษ์สถาปัตยกรรมออกสู่สาธารณชน และเป็นเอกสารอ้างอิงการศึกษาในระดับอุดมศึกษาทางด้านประวัติศาสตร์สถาปัตยกรรม สถาปัตยกรรมไทย และการอนุรักษ์ บทความที่ตีพิมพ์ในวารสารเป็นบทความที่ผ่านกระบวนการคัดกรองและพิจารณาคุณภาพจากกองบรรณาธิการ บรรณาธิการ&nbsp;และผู้ทรงคุณวุฒิ</p> <p>ISSN (Print) 1686-1841</p> <p>ISSN (Online) XXXX-XXXX</p> ภาควิชาศิลปสถาปัตยกรรม คณะสถาปัตยกรรมศาสตร์ มหาวิทยาลัยศิลปากร Department of Architecture and Related Arts, Faculty of Architecture, Silpakorn University en-US NAJUA: History of Architecture and Thai Architecture 1686-1841 สารบัญ <p>--</p> Najua Najua ##submission.copyrightStatement## 2018-12-27 2018-12-27 15 2 5 บทบรรณาธิการ <p>--</p> Najua Najua ##submission.copyrightStatement## 2018-12-30 2018-12-30 15 6 7 The Paradigm of the Sacred Mountain Designs in Southeast Asian Culture/ กระบวนทัศน์การออกแบบภูเขาศักดิ์สิทธิ์ ในวัฒนธรรมเอเชียตะวันออกเฉียงใต้ <p>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;A study on the paradigm of sacred mountain designs in Southeast&nbsp;Asian culture by using history of architecture research methodology&nbsp;is aim for providing further understanding in a paradigm of designing&nbsp;sacred mountains in Southeast Asian culture and creating those&nbsp;knowledge as intangible cultural heritage. The hypothesis is that&nbsp;the belief of sacred mountains clearly appeared in Southeast&nbsp;Asia culture in terms of natural mountains and architectural&nbsp;mountains.<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;The result of studying on the paradigm of sacred mountain&nbsp;designs in Southeast Asian culture can be presented in&nbsp;<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;1) Mount Meru, centre of Hindu and Buddhist&nbsp;cosmology<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;2) Mount Kailasa, resident of God Shiva<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;3) God worship, Animism of Mountain and the Great&nbsp;Nature Power<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;4) Volcanoes; The Great Natural Power<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;5) The City Centre Sacred Mountain, according to&nbsp;Vastusastra belief in Hindu and Mahathat Chedi in Buddhism<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;6) Lingabhavarta<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;7) Sacred Mountain in Literature&nbsp;<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;8) Sacred Mountain in Ceremony<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;9) From Mythical Sacred Mountain to its Replica<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;10) Sacred Mountain, The Resident of the King on the&nbsp;Mountain<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;All of this knowledge is considered to be a collection of&nbsp;ecological spirituality knowledge of the geographical environment&nbsp;or ecology of the mountains and architectural designs as sacred<br>mountains in Southeast Asia culture through Indian literatures;&nbsp;Ramayana and Mahabharta Epics, Hindu and Buddhist cosmology,&nbsp;Vastusastra, together with local belief, especially gods or spirits&nbsp;of the mountain, in order to create the sacredness of landscape&nbsp;or the sacred space in Southeast Asia culture.</p> Rasita Sin-ek-iem ##submission.copyrightStatement## 2018-12-27 2018-12-27 15 8 39 งานเขียนประวัติศาสตร์ศิลปะยุคต้นสงครามเย็น: สำนักศิลปากรกับแนวคิดชาตินิยมสายกลาง/ Early Cold War Art Historical Writings: Silpakorn School of Art History and the Idea of Moderate Nationalism <p>The paper aims to study Thai art historical writings in the early&nbsp;Cold War period that have been ignored for years in the Thai&nbsp;academic field. The paper suggests that the early Cold War&nbsp;was an important factor to form two major characteristics of&nbsp;the writings which have influenced until now. The first one,&nbsp;the rise of writing style which based on scientific method and&nbsp;value-free that related to the ‘free world’ knowledge-building&nbsp;approach in the Cold War period, named ‘Silpakorn School of&nbsp;Art History’. The second one, after World War II, Thailand could&nbsp;never again imagine itself as a member of the club of ‘Great&nbsp;Nations’. Thai nationalism which was based on ‘racism’ as a tool&nbsp;of nation-building in the World War II has been forced turned&nbsp;into ‘moderate nationalism’. As a result, the writings of Thai art&nbsp;history in this period were changed to emphasize on creating&nbsp;new meaning of antiquities, especially the antiquities of the&nbsp;Sukhothai period, as a symbol of ‘Independence’ and ‘freedom’&nbsp;of Thai people from the Khmer empire. The writings were used&nbsp;as a tool for promoting an idea of maintaining Independence&nbsp;and freedom of the nation from the Communist invasion at&nbsp;that time.</p> Chatri Prakitnonthakan ##submission.copyrightStatement## 2018-12-27 2018-12-27 15 40 89 ซากโบราณสถานในเมืองโบราณเวียงลอ: การศึกษาที่ผ่านมาและข้อสังเกตเบื้องต้น/ Ruins in the ancient city of Wiang Lo: Educational status and introductory remarks <p>This study explores a total of sixteen archaeological sites in the&nbsp;ancient town of Wiang Lo, which can be divided into two types:&nbsp;Chedi (stupa) and Vihara (Buddhist assembly hall). This research&nbsp;suggests that firstly one of unique characteristics of Chedi in the&nbsp;Ink basis is exemplified by that of Wat Lom That. With an octagonal&nbsp;plan, the Chedi has its base up to the bell part made out of&nbsp;brick masonry, whose pedestal shows unique feature of zig-zag&nbsp;brick pattern. The Chedi of Wat Lom That is comparable to that&nbsp;of Ban Roang Hai, Phayao, and that of Wat Pra Keaw, Chiang&nbsp;Kong. Secondly, the characteristics of Vihara in Wiang Lo can be&nbsp;distinguished by their distinct plans: Vihara with an extruding&nbsp;front of one span and Vihara with a rectangular plan. Compared&nbsp;in terms of plan, posts’ position, and roof structure with Vihara&nbsp;or Ordination Hall found in Lampang, Nan and Loungprabang,&nbsp;Vihara in Wiang Lo is indicative of a possible relationship with&nbsp;Vihara of Chaing San and of Eastern Lanna as well as Vihara or&nbsp;Ordination Hall of Tai Lue.</p> Chankhanit Arvorn ##submission.copyrightStatement## 2018-12-27 2018-12-27 15 90 117 บึงพระราม (หนองโสน): พื้นที่ประวัติศาสตร์กับ สวนสาธารณะกลางเมืองเก่าอยุธยา/ Bueang Praram (Nong Sano): The Historic Site and Public Park in the Old City of Ayutthaya <p>This article aims to study the historic site of Bueang Praram in&nbsp;Pranakhon Si Ayutthaya. The research data are obtained from&nbsp;the geophysic evidence and, architecture and art traces, by using&nbsp;the historical research methods. The results are as follows:&nbsp;the architecture and art traces remaining artifacts appear as&nbsp;the mankind works in the past and placed on the geophysics&nbsp;in this area by properly. It is recommended that Bueang Praram&nbsp;reflects the old capital of Ayutthaya as the area of assimilation&nbsp;by foreign cultures. Today, Bueang Praram is an important site&nbsp;of Phranakhon Si Ayutthaya Historical Park.</p> Kampol Champapan ##submission.copyrightStatement## 2018-12-27 2018-12-27 15 118 141 การฟื้นฟูชุมชนตลาดศาลเจ้าโรงทองหลังเพลิงไหม้ 2548/ Rehabilitation of San Chao Rong Thong market community after the fire in 2005 <p>San Chao Rong Thong market community in Angthong province&nbsp;is considered as one of cultural heritage places located along&nbsp;Noy River, but most areas of this community were fired more&nbsp;than 10 years ago. However, with the collaboration power of&nbsp;local people and many stakeholders, this local community&nbsp;can be reconstructed under their own municipal regulation with&nbsp;conservation approach. This paper aims to reveal the results of&nbsp;building constructed in this community by comparing to conceptual&nbsp;plan for rehabilitation and the municipal law of Tambon San&nbsp;Chao Rong Thong. The results of building reconstruction in&nbsp;the fired areas appear both in accordance and nonconformity&nbsp;with the municipal regulation, and seem quite different from the&nbsp;community in the past. A number of buildings were constructed&nbsp;by nonconforming some conditions of the local law, and thus&nbsp;conducting discord atmosphere to the community landscape.&nbsp;However, most buildings were constructed according to their&nbsp;local regulation, and also decorated with architectural ornaments&nbsp;using local craftsmanship. This has generated the quality of&nbsp;harmony and pleasant atmosphere for this local place.</p> Wandee Pinijvarasin ##submission.copyrightStatement## 2018-12-27 2018-12-27 15 142 171 การบริหารจัดการงานบูรณะพระราชนิเวศน์มฤคทายวัน/ The Restoration Management of Mrigadayavan Palace <p>In 1923, The Mrigadayavan Palace was built in the era of King&nbsp;Vajiravudh, (Rama the VI), it’s located on the beachfront of&nbsp;Cha-Am in Phetchaburi Province, Thailand. The palace was built&nbsp;into two-stories which ground floor is concrete as a base and&nbsp;Teak Wood palace on upper floor as the main functions. Later,&nbsp;from 1969-1992, King Bhumibol Adulyadej (Rama the IX) gave&nbsp;the permission for the Border Patrol Police Department to occupy&nbsp;the whole compound to be there training ground. In 1993,&nbsp;The Foundation of Mrigadayavan Palace Under the royal patronage&nbsp;of HRH Princess Bejaratana was established to manage and maintain&nbsp;the palace. Since 2017, His Majesty King Vajiralongkorn (Rama&nbsp;the X), granted the Mrigadayaven Palace to The Foundation of&nbsp;Mrigadayavan Palace to utilized and manage the palace for&nbsp;purpose of Historical Learning Center and Tourist Attraction.&nbsp;Due to the historical value of The Mrigadayavan Palace in term&nbsp;of its History, Site and Architecture, which had been partially&nbsp;damaged through time, then The Foundation of Mrigadayavan&nbsp;Palace realized the importance of architectural conservation of&nbsp;the architecture, therefore, the several restoration projects has&nbsp;been appointed since 2011.<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;This passage is a part of research study to study the&nbsp;restoration management and the conservation process of&nbsp;The Mrigadayavan Palace, during the year of 2011-2017 only,&nbsp;including pre-planning issues, and update process information,&nbsp;actions to restore connectivity and maintenance. The research&nbsp;study with specific focus into 4 buildings from the whole palace&nbsp;compound, including, The Royal Bathing Pavilion, The Sevagamas&nbsp;Hall, The Royal Dining Hall and The Royal Passage way to the&nbsp;Beach. The research study will focus on the process of the&nbsp;restoration, document, time, budget control, the complexity of&nbsp;people involved in construction process and materials that will&nbsp;apply for the project from searching and collecting reports and&nbsp;interviews with the persons who involved in the restoration.<br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;From the study process as intentioned above, the research&nbsp;will prove the accomplishment of The Mrigadayavan Palace&nbsp;Restoration Project by using the comparison study of Conservation&nbsp;theory and Architecture Management theory. It divides into&nbsp;2 phases: the pre-construction phase, preparation of the survey&nbsp;with expert personnel and planning with separate budgets for&nbsp;pre-construction survey and assign the duties of the person&nbsp;concerned. The part of construction phase, there are the implement&nbsp;the plan and review the plan for implementation and timing and&nbsp;systematic document management that can check and coordination&nbsp;in material handling and techniques, methods used in restoration.&nbsp;Management of documents, budget, repair materials, action plan&nbsp;and timeline are defined. This is consistent with conservation&nbsp;theory and architectural management theory. The management&nbsp;of the restoration works in full efficiency because of the palace&nbsp;is a private organization. It makes time and budget flexible if&nbsp;mistakes were happened, they can be flexibly adjusted. They&nbsp;also have the experienced staff and skilled artisans who have&nbsp;a full range of expertise. It is the advantage of building restoration&nbsp;management. From this advantage, Mrigadayavan Palace Foundation&nbsp;can develop other management plans in the royal palace in&nbsp;the long term. However, other organizations can do it, if there&nbsp;are sequential steps and the proper method.</p> Parichat Sakunjaroenpornchai Triwat Viryasiri ##submission.copyrightStatement## 2018-12-27 2018-12-27 15 172 195