「尿尿」是身體代謝的過程，是很重要的活動，甚至是賴以為生的儀式。但是，我們並不是時時刻刻把「尿尿」這個概念或想法放在心上，當你需要它的時候它就自然發生。以液體排泄廢物的機制，是許多動物具備的生理反應，在一般的常識裡，人「尿尿」和其它哺乳類動物「尿尿」落差應該不大。無脊椎動物和魚類同樣會透過液體排泄廢物，但是「尿尿」似乎就不是那麼適合來稱呼這樣的機制。我們無法確定無脊椎動物和魚類需不需要尿尿這個概念，我們用更多詞彙來描述這樣的需求，昆蟲透過「馬氏管」排出身體不需要的廢物，而魚類則在鰓附近有「尿孔」來負責這樣的過程。生物有機體不可或缺的需求，在不同群體所表現出來的形式、現象、事件，可以用來區別群體之間的差異。
不同的物種之間，客觀、可觸及的體態有顯而異見的差異，因此表現上的差異也就顯得理所當然、理直氣壯。人類或許有膚色、體態上的差異，從生物學的角度看是一個群體。然而，人類的語言能力和創造能力產生了複雜的社會活動，使人類不受限於生理上的限制，開創出各色各樣的文化。在人類社會裡，不同文化裡的活動、儀式、形式、現象、事件，簡稱為文化元素，它們可以區別群體之間的差異，但是不妨礙人類作為一個群體。文化元素就像「尿尿」一樣，人們需要它的時候，它就自然發生。
但是，用文化來區別人類社會的群體，在交通不便，地理隔絕的古代或許可行，在各個文化圈彼此交融的全球化時代，那些屬於特定群體的文化元素也開始鬆動。一位在英國受教育的泰國知識份子如此自省：
“I might admit I follow the Buddhist philosophy superficially. I was forced to be Buddhist since it is shown in my birth certificate. My parents, relatives and friends are all Buddhists. 95% of the population are Buddhists. I do not really know why we cannot choose and we are told not to question it. My national identification card, birth certificate, and school reports all indicate that I am Buddhist. I have never been asked which religion I want to be or whether I am willing to be Buddhist — it is just there and I have to accept it”.
佛教的思想起源印度，但是一般人想到的印度文化時，佛教只佔非常小的一部份。佛教傳播到中國和泰國之後，在兩個地方有不同的發展。同樣來自印度的一塊布，穿在中國人和泰國人身上就是兩件不一樣的衣服。中國人可以選擇的衣服太多了，而泰國人大多數都穿上相似的衣服，從出生就是那一套，你不穿，爸爸媽媽也就強迫你穿。
“When I was young I had to attend, what we call, weekend classes where I had to learn how to be a good Buddhist (they were organised by Thai monks) and classes that I learnt how to behave in good manners. For example, I learnt how to ‘wai’ [to press the hands together and bow in greeting] in different ways and learnt how to crawl when I wanted to pass older people. Apart from these classes, at schools, Buddhist lessons were also included in my timetables. At that age I was of course curious why I had to learn all these things but I could not question them as Thais cannot disagree with elders or authoritative people. I could not shout at or disagree with my parents, relatives, teachers, or even strangers. Thais have to learn how to suppress their feelings I cannot really say I am proudly a Buddhist since I still do not know what I believe in. I have never been convinced by all the stories I have been told. I still go to temples if my parents forced me to.”
台灣的佛教是少數人的信仰，泰國的佛教則是文化的核心，托缽化緣、放生、造寺、供養常住物的活動、儀式、形式、現象、事件就是的文化元素。泰國人對於泰國文化的反思，可能會遭受數典忘祖的批評；而泰國人被規訓在泰國文化下，則被認為是理所當然。
Thais acquire merit through, for example, offering food to monks in the early morning, releasing caged birds, building new temples, and presenting robes and other necessities to monks. For most Thai people, honouring the Buddha and accruing merit through those activities will improve the next life as Buddhism believes in rebirth and the actions of this life will affect one’s reincarnation in the next. General awareness of the Sangha way of life is strong, Thai males have to go through a period of monkhood in their lifetime normally before they marry. Buddhist holy days and ceremonies take place all year and commemorate events in the life of the Buddha. The temples where most of the ceremonies are conducted are central to the cultural life of Thai people.
佛教思想及其在泰國所延伸的文化表現，不論是正面的負面的情感對泰國人而言都有重大意義。外在環境使然，泰國人耳濡目染地浸潤在佛教文化裡，不論是抵抗或擁抱，他們對這樣的文化元素有切身的經驗。文化是在特定的時間、空間做特定的事，泰國雨季來臨的時候，僧侶不外出，待在寺院裡專心修行，一般信眾為了護唸僧侶的用功，則提供寺院日常所需。寺院是泰國普遍的活動場所，即使不是佛教文化的水燈節也會到寺院進行。文化的表現除了像「尿尿」可以用來區別不同群體的差異外，人們不必把它時時刻刻放在心上，時間到了，空間對了，自然就會發生。