Abstract: In recent years, focus-group discussions, as a resources of qualitative facts collection, have gained popularity amongst practices within social science studies. Despite this popularity, studying qualitative information, particularly focus-group meetings, creates a challenge to most practitioner inspectors. The Mons, also known as Raman is considered to be one of the earliest peoples in mainland South-East Asia and to be found in scattered communities in Thailand, around the central valley and even in Bangkok. The present project responds to the needs identified traditional Mon set menus based on the participation of Bang Kadi community in Bangkok, Thailand. The aim of this study was to generate Mon food set menus based on the participation of the community and to study Mon food in set menus of Bang Kadi population by focus-group interviews and discussions during May to October 2015 of Bang Kadi community in Bangkok, Thailand. Data were collected using (1) focus group discussion between the researcher and 147 people in the community, including community leaders, women of the community and the elderly of the community (2) cooking between the researcher and 22 residents of the community. After the focus group discussion, the results found that Mon set menus of Bang Kadi residents involved of Kang Neng Kua-dit, Kang Luk-yom, Kang Som-Kajaeb, Kangleng Puk-pung, Yum Cha-cam, Pik-pa, Kao-new dek-ha and Num Ma-toom and the ingredients used in cooking are mainly found in local and seasonal regime. Most of foods in set menus are consequent from local wisdom.
Abstract: This study analyzed and developed a model for
monk’s food bowl production on occupational health safety and
environment at work for the encouragement of Rattanakosin local
wisdom at Banbart Community. The process of blowpipe welding
was necessary to produce the bowl which was very dangerous or
93.59% risk. After the employment of new sitting posture, the work
risk was lower 48.41% or moderate risk. When considering in details,
it was found that: 1) the traditional sitting posture could create work
risk at 88.89% while the new sitting posture could create the work
risk at 58.86%. 2) About the environmental pollution, with the
traditional sitting posture, workers exposed to the polluted fume from
welding at 61.11% while with the new sitting posture workers
exposed to the polluted fume from welding at 40.47%. 3) On
accidental risk, with the traditional sitting posture, workers exposed
to the accident from welding at 94.44% while with the new sitting
posture workers exposed to the accident from welding at 62.54%.
Abstract: The OTOP Entrepreneurship that used to create
substantial source of income for local Thai communities are now in a
stage of exigent matters that required assistances from public sectors
due to over Entrepreneurship of duplicative ideas, unable to adjust
costs and prices, lack of innovation, and inadequate of quality
control. Moreover, there is a repetitive problem of middlemen who
constantly corner the OTOP market. Local OTOP producers become
easy preys since they do not know how to add more values, how to
create and maintain their own brand name, and how to create proper
packaging and labeling. The suggested solutions to local OTOP
producers are to adopt modern management techniques, to find
knowhow to add more values to products and to unravel other
marketing problems. The objectives of this research are to study the
prevalent OTOP products management and to discover direction to
manage OTOP products to enhance the effectiveness of OTOP
Entrepreneurship in Nonthaburi Province, Thailand. There were 113
participants in this study. The research tools can be divided into two
parts: First part is done by questionnaire to find responses of the
prevalent OTOP Entrepreneurship management. Second part is the
use of focus group which is conducted to encapsulate ideas and local
wisdom. Data analysis is performed by using frequency, percentage,
mean, and standard deviation as well as the synthesis of several small
group discussions. The findings reveal that 1) Business Resources:
the quality of product is most important and the marketing of product
is least important. 2) Business Management: Leadership is most
important and raw material planning is least important. 3) Business
Readiness: Communication is most important and packaging is least
important. 4) Support from public sector: Certified from the
government is most important and source of raw material is the least
important.
Abstract: This research gathered local wisdom towards career building of people in Kamchanoad Community, Baan Muang sub-district, Baan Dung district, Udon Thani province. Data was collected through in-depth interviews with village headmen, community board, teachers, monks, Kamchanoad forest managers and revered elderly aged over 60 years old. All of these 30 interviewees have resided in Kamchanoad Community for more than 40. Descriptive data analysis result revealed that the most prominent local wisdom of Kamchanoad community is their beliefs and religion. Most people in the community have strongly maintained local tradition, the festival of appeasing Chao Pu Sri Suttho on the middle of the 6th month of Thai lunar calendar which falls on the same day with Vesak Day. 100 percent of the people in this community are Buddhist. They believe that Naga, an entity or being, taking the form of a serpent, named “Sri Suttho” lives in Kamchanoad forest. The local people worship the serpent and ask for blessings. Another local wisdom of this community is Sinh fabric weaving.
Abstract: Social resilience has role to govern the local community and coastal fisheries resources toward sustainable fisheries development in tsunami affected area. This paper asses, explore and investigates of indigenous institutions, external and internal facilitators toward strengthening social resilience. Identification of the genuine organizations role had been conducted twice by using Rapid Assessment Appraisal, Focus Group Discussion, and in-depth interview for collecting primary and secondary data. Local wisdom had a contribution and adaptable to rebound social resilience. The Panglima Laot Lhok (sea commander) had determined and adapted role on recovery of the fishing community, particularly facilitated aid delivery to fishermen, as shown in anchovy fisheries relief case in Krueng Raya Bay. Toke Bangku (financial trader) had stimulated for reinforcement of advance payment and market channel. The other institutions supported upon linking and bridging connectivity among stakeholders. Collaborative governance can avoid conflict, reduce donor dependency and strengthen social resilience within fishing community.
Abstract: This research sought to discover the forms of
promotion and dissemination of traditional local wisdom that are
used to create occupations among the elderly at Noanmueng
Community, Muang Sub-District, Baan Doong District, Udornthani
Province. The criteria used to select the research sample group were:
having a role involved in the promotion and dissemination of
traditional local wisdom to create occupations among the elderly;
being an experienced person who the residents of Noanmueng
Community find trustworthy; and having lived in Noanmueng
Community for a long time so as to be able to see the development
and change that occurs. A total of 16 persons were thus selected. Data
was gathered through a qualitative study, using semi-structured indepth
interviews. The collected data was then summarized and
discussed according to the research objectives. Finally, the data was
presented in narrative format. Results found that the identifying
traditional local wisdom of the community (which grew from the
residents’ experience and beneficial usage in daily life, passed down
from generation to generation) was the weaving of cloth and
basketry. As for the manner of promotion and dissemination of
traditional local wisdom, these skills were passed down through
teaching by example to family members, relatives and others in the
community. This was largely the initiative of the elders or elderly
members of the community. In order for the promotion and
dissemination of traditional local wisdom to create occupations
among the elderly, the traditional local wisdom should be supported
in every way through participation of the community members. For
example, establish a museum of traditional local wisdom for the
collection of traditional local wisdom in various fields, both from the
past and present innovations. This would be a source of pride for the
community, simultaneously helping traditional local wisdom to
become widely known and to create income for the community’s
elderly. Additional ways include organizing exhibitions of products
made by traditional local wisdom, finding both domestic and
international markets, as well as building both domestic and
international networks aiming to find opportunities to market
products made by traditional local wisdom.
Abstract: The purpose of this research was to investigate Thai Muslims’ way of life through the way their clothes. The data of this qualitative research were collected from related documents and research reports, ancient cloths and clothing, and in-depth interviews with clothes owners and weavers.
The research found that in the 18th century Thai Muslims in the three southern border provinces used many types of clothing in their life. At home women wore plain clothes. They used checked cloths to cover the upper part of their body from the breasts down to the waist. When going out, they used Lima cloth and So Kae with a piece of Pla-nging cloth as a head scarf. For men, they wore a checked sarong as a lower garment, and wore no upper garment. However, when going out, they wore Puyo Potong. In addition, Thai Muslims used cloths in various religious rites, namely, the rite of placing a baby in a cradle, the Masoyawi rite, the Nikah rite, and the burial rite. These types of cloths were related to the way of life of Thai Muslims from birth to death. They reflected the race, gender, age, social status, values, and beliefs in traditions that have been inherited.
Practical Implication: Woven in these cloths are the lost local wisdom, and therefore, aesthetics on the cloths are like mirrors reflecting the background of people in this region that is fading away. These cloths are pages of a local history book that is of importance and value worth for preservation and publicity so that they are treasured. Government organizations can expand and materialize the knowledge received from the study in accordance with government policy in supporting the One Tambon, One Product project.