วัตถุประสงค์ของโครงการ 1. เพื่อใช้โครงการนี้เป็นวิถีทางสำหรับดำเนินการค้นหากระบวนการเสริมสร้างและพัฒนานักวิจัยสาขา สังคมศาสตร์ในพื้นที่ภาคใต้ให้มีคุณภาพและมีจำนวนเพิ่มขึ้น (ประจำปี พ.ศ.2540) ตามเจตนารมณ์ ของโครงการเมธีวิจัยอาวุโส สำนักงานกองทุนสนับสนุนการวิจัย(สกว.) 2. เพื่อศึกษาโครงสร้างและพลวัตวัฒนธรรมภาคใต้อันเป็นสายรากสำคัญที่แสดงถึงความเป็นตัวตนของ ชุมชนในพื้นที่ เพื่อเสริมสร้างจิตสำนึกทางประวัติศาสตร์ของชุมชนและจิตสำนึกร่วมที่จะใช้มิติทาง วัฒนธรรมเป็นกลไกในการพัฒนา ทั้งระดับจุลภาคและระดับมหภาค วิธีการดำเนินการ เพื่อให้บรรลุวัตถุประสงค์ตามข้อ (1) อาศัยฐานจากที่มีนักวิชาการในภาคใต้จำนวนมากรักงาน ศึกษาวิจัย หลายคนสร้างผลงานอย่างต่อเนื่อง แต่ส่วนใหญ่ขาดวิธีวิทยา ขาดแรงจูงใจ และความมั่นใจ นักวิจัยบางคนรู้วิธีวิทยาแต่ประสบปัญหาเรื่องการเข้าถึงพื้นที่และเข้าถึงข้อมูลเพราะต่างกลุ่มต่างวัฒน ธรรม จึงมีจุดเด่นและจุดอ่อนต่างกัน ถ้าใช้กระบวนการร่วมกันพัฒนาเติมเต็มซึ่งกันและกัน น่าจะบรรลุ เป้าหมายเร็วขึ้นและขยายผลอย่างต่อเนื่อง จึงดำเนินการคัดสรรผู้ร่วมโครงการที่มีคุณสมบัติต่างกันแต่มี เป้าหมายตรงกันได้จำนวน 49 คน ในจำนวน 49 คนนี้ มีนักวิจัยทำหน้าที่หัวหน้าโครงการย่อย 26 คน แต่ไม่อยู่ในวิสัยที่จะร่วม โครงการโดยตลอด 5 คน จึงต้องปรับเปลี่ยนทั้งชื่อโครงการย่อยและนักวิจัย นอกนั้นเป็นผู้ช่วยนักวิจัยและ ทำหน้าที่ อื่น ๆ นอกจากจำนวน 49 คน ดังกล่าวยังมีผู้เชี่ยวชาญที่ช่วยพัฒนานักวิจัยในฐานะที่ปรึกษา หรือชี้แนะเป็นครั้งคราวหรือให้คำแนะนำนักวิจัยเฉพาะรายตามที่ผู้นั้นต้องการอีกจำนวนหนึ่ง วิธีการศึกษาแต่ละโครงการย่อยเป็นอิสระของแต่ละโครงการที่จะเลือกใช้ตามความเหมาะสม ส่วนใหญ่ใช้วิธีการทางประวัติศาสตร์ผสมกับวิธีการทางคติชนวิทยา โดยเน้นการเก็บข้อมูลภาคสนาม และใช้วิธีการพรรณนาวิเคราะห์ ส่วนที่ให้บรรลุวัตถุประสงค์ตามข้อ (2) หัวหน้าโครงการอาศัยวิธีการศึกษาแบบ “สาวย่าน - นับ โยด” ซึ่งเป็นคตินิยมในวัฒนธรรมพื้นบ้านภาคใต้ และที่ปรากฏในวรรณกรรมท้องถิ่นภาคใต้ เรื่องสุทธิ กรรมชาดก (คำกาพย์) ข้อมูลส่วนหนึ่งได้จากผลการศึกษาโครงการวิจัยย่อยและส่วนใหญ่ได้จากแหล่ง ข้อมูลอื่น ๆ โดยเน้นโครงสร้างและพลวัตวัฒนธรรมด้านทรัพยากรธรรมชาติ (ภูมิลักษณ์) ทรัพยากร ด้านวัฒนธรรม (รูปลักษณ์และจิตลักษณ์) และโครงสร้างด้านฐานอำนาจและการใช้อำนาจ สิ่งที่ค้นพบ ด้านการเสริมสร้างนักวิจัย พบว่าผู้ร่วมโครงการนี้ไม่น้อยกว่า 15 คน จะเป็นนักวิจัยที่เป็นกำลัง สำคัญในอนาคต แต่ละคนมีงานวิจัยต่อเนื่องในทันทีด้วยแหล่งทุนที่ต่างกัน เว้นแต่จะเปลี่ยนนิสัยในระยะ รายทางหรือปลายทาง การพัฒนานักวิจัยและงานวิจัยโดยรวมยังมีปัญหาอีกมากตราบเท่าที่สถาบันการ ศึกษายังให้ความสำคัญต่อการวิจัยต่ำกว่าภาระการสอนและการเรียนการสอนยังหย่อนการใช้วิธีการและ องค์ความรู้ใหม่ที่เป็นกระบวนการเชิงวิจัย การจะถ่ายโอนวิธีคิดและวิธีการของนักวิจัยสู่ผู้ช่วยนักวิจัย ประสบความสำเร็จน้อยมาก เพราะยังมีช่องว่างในการปฏิบัติงานร่วมกัน นโยบายที่จะสร้างนักวิจัยมือ อาชีพยังเป็นความหวังสุดเอื้อมเพราะแรงผลักดันและแรงจูงใจยังไปคนละทิศคนละทาง โดยเฉพาะการ นำวิธีการวิจัยตามครรลองวิทยาศาสตร์มาใช้ทางสังคมวิทยาและมานุษยวิทยามากเกินไปทำให้กระบวน การวิจัยทางสังคมหลงทางและห่างไกลธรรมชาติแห่งศาสตร์ของตน พบว่าบุคลากรสังกัดกรมสามัญ ศึกษาอยู่ในวิสัยที่จะทำงานวิจัยได้อีกมาก พบด้วยว่านักวิจัยที่อยู่ต่างภาคต่างวัฒนธรรมกับนักวิจัยใน พื้นที่ต่างก็มีข้อได้เปรียบและเสียเปรียบในการเข้าถึงข้อมูล ถ้าดำเนินการร่วมกันจะช่วยแก้จุดอ่อนซึ่งกัน และกัน ด้านองค์ความรู้เกี่ยวกับโครงสร้างและพลวัตวัฒนธรรมภาคใต้ จากโครงการวิจัยย่อยที่ดำเนิน การเสร็จสมบูรณ์และพิมพพ์รายงานการวิจัยออกเผยแพร่แล้ว จำนวน 12 เรื่อง และที่กำลังดำเนินการ พิจารณาพิมพ์เผยแพร่อีกจำนวน 7 เรื่อง และงานสารนิพนธ์ เรื่องโครงสร้างและพลวัตวัฒนธรรมภาค ใต้กับการพัฒนาอีก 1 เรื่อง รวม 20 เรื่อง ได้แก่ (1) สายรากภาคใต้:ภูมิลักษณ์ รูปลักษณ์และจิต ลักษณ์ (อมรา ศรีสุชาติ ผู้วิจัย) ให้ความรู้เกี่ยวกับโครงสร้างวัฒนธรรมภาคใต้อย่างละเอียด โดย อาศัยหลักฐานทางประวัติศาสตร์และโบราณคดีผนวกด้วยหลักฐานที่ได้จากการศึกษาวิจัยและบท วิเคราะห์ของนักวิชาการชาวไทยและชาวต่างประเทศ ตั้งแต่ยุคก่อนประวัติศาสตร์จนถึงสมัยรัช กาลที่ 5 กรุงรัตนโกสินทร์ เชื่อมสานด้วย (2) ตามรอยช้างแลใต้ (สารูป ฤทธิ์ชู ผู้วิจัย) และ (3) จีน ทักษิณ วิถีและพลัง (ศ.สุธิวงศ์ พงศ์ไพบูลย์ ดิลก วุฒิพานิชย์, ประสิทธิ์ ชิณการณ์ ผู้วิจัย) และ (4) สาวใยตระกูลงานทวีและวิถีและพลังมังกรใต้ (ศุลีมาน นฤมล วงศ์สุภาพ ผู้วิจัย) และ (5) ผูกโยด : วิถี และพลัง (อาคม เดชทองคำ ผู้วิจัย) และ (6) วัฒนธรรมข้าวและพลังอำนาจชุมชนรอบทะเลสาบ สงขลา (รศ.วิมล เดชทองคำ ผู้วิจัย ) และ (7) การแลกเปลี่ยนและการค้าข้าวบริเวณชุมชนรอบทะเล สาบสงขลา (ชวลิต อังวิทยาธร ผู้วิจัย) 7 โครงการดังกล่าวนี้ชี้ให้เห็นโครงสร้างและพลวัตวิถีและพลัง ของวัฒนธรรมภาคใต้ตอนกลาง ตอนบน และภาคใต้ฝั่งตะวันตกทั้งที่สูญเสียไปแล้วและที่ยังสืบสานมา จนถึงปัจจุบัน ตลอดจนจิตสำนึกทางประวัติศาสตร์ของชุมชนในภาคใต้ส่วนนี้อย่างค่อนข้างละเอียด โดย เฉพาะโครงสร้างด้านทรัพยากรธรรมชาติและทรัพยากรบุคคลที่เกี่ยวกับคนพื้นถิ่นและผู้ที่ต่างสายราก เชื้อชาติและต่างสายรากวัฒนธรรมโดยเฉพาะพวกแขกมัวร์ ชาวยุโรปและชาวจีนในภาคใต้ที่มีบทบาทใน การผลิตและบริโภคทรัพยากร ภูมิปัญญา คติความเชื่อ ขนบประเพณีและพิธีกรรม รวมทั้งฐานอำนาจ และการใช้อำนาจทั้งด้านเศรษฐกิจ สังคม และการปกครอง และถ้านำผลการศึกษาตามโครงการวิจัย ย่อย (1) เชื่อมประสานด้วยโครงการวิจัยย่อย (8) กะเทาะสนิมกริชแลวิถีชีวิตชาวใต้ตอนล่าง (ศ.สุธิ วงศ์ พงศ์ไพบูลย์, สมบูรณ์ ธนะสุข, พิชัย แก้วขาว ผู้วิจัย) (9) การปฏิสัมพันธ์ระหว่างศาสนิกที่ ปรากฏในจังหวัดปัตตานี ยะลาและนราธิวาส (รศ.,ดร.รัตติยา สาและ ผู้วิจัย) ก็จะแลเห็นโครงสร้างและ พลวัตวัฒนธรรมภาคใต้ตอนล่างที่ผสมผสานและพลวัตอันเนื่องด้วยผู้คนและวัฒนธรรมคนพื้นถิ่น ฮินดู ชวา มลายู และศาสนาอิสลาม ทั้งในอดีตและปัจจุบัน เห็นผลกระทบอันเนื่องจากอำนาจปกครอง เห็น ความแตกต่างระหว่างจิตสำนึกของผู้คนที่เข้ามาปกครองกับ คนพื้นถิ่นทั้งที่ร่วมและที่แตกต่างกันอย่าง ค่อนข้างละเอียดและพิศดาร นอกจากนี้ยังมีโครงการวิจัยย่อยที่เน้นโครงสร้างและพลวัตและอัตลักษณ์ เฉพาะชุมชนและเฉพาะพื้นที่ ได้แก่ (10) หัวเชือกวัวชน (อาคม เดชทองคำ ผู้วิจัย) (11) เกาะปันหยี : เวธีธุรกรรมกลางน้ำ (พิทยา บุษรารัตน์ สมปอง ยอดมณี ผู้วิจัย) (12) วัฒนธรรมการบริโภคของ แรงงานรับจ้างในชนบท อำเภอตากใบ จังหวัดนราธิวาส (ผศ.ดร. วัฒนา ศุกันศีล ผู้วิจัย) (13) ภูมิ ปัญญาการปราบปรามของ พล.ต.ต.ขุนพันธรักษ์ราชเดช (วีระ แสงเพชร ผู้วิจัย) (14) โครงสร้างและ พลวัตตลาดพืชผลที่ตลาดหัวอิฐ อำเภอเมืองนครศรีธรรมราช จังหวัดนครศรีธรรมราช (ผศ.ปัญญา เลิศไกร ผู้วิจัย) (15) วิถีชีวิตของประชาชนพื้นที่ลุ่มน้ำปากพนังอันเนื่องมาจากการพัฒนาของรัฐ ระยะ แผนพัฒนาฉบับที่ 1 - 8 (ณรงค์ บุญสวยขวัญ ผู้วิจัย ) (16) การแพทย์พื้นบ้านภาคใต้กับบริบททางสังคม และกระบวนการรักษาผู้ป่วย (ดร.เลิศชาย ศิริชัย ผู้วิจัย) (17) ฐานอำนาจและการใช้อำนาจชุมชน : ชุม ชนหมู่บ้านแพรกนา อำเภอเมืองพัทลุง จังหวัดพัทลุง (สมคิด ทองสง ผู้วิจัย) (18) พฤติกรรมการ เลือกตั้ง ส.ว. พ.ศ.2543 ของคนจีน ไทยพุทธ และไทยมุสลิม ในอำเภอสะเดา จังหวัดสงขลา (นิธิ อนันตพงศ์ ผู้วิจัย) (19) การสร้างประชาคมตำบลทุ่งหวัง อำเภอเมือง จังหวัดสงขลา (บรรจง นะแส ผู้วิจัย) และ (20) โครงสร้างและพลวัตวัฒนธรรมภาคใต้กับการพัฒนา (ศ.สุธิวงศ์ พงศ์ไพบูลย์ ผู้ เขียนสารนิพนธ์) 1 The objective of this research was to study the cultural structures and by namics in relation to development with specific reference to the establishment of relations by entering upon camaraderie and kinship based on the tradition of patronage. The study sought answers to the five principal questions: 1. Why did the marginal people around the Songkhla Lagoon find it necessary to establish camaraderie and kinship relations? 2. How did they effect such relations? 3. How were the energy and power of such relations and for what purposes did they serve, and conversely, if there had been no such relations what world have happened in the “unruly” society of those people during that period (the Fourth and Fifth Reigns of the Bangkok period). However, subsequently certain factors caused the people to de-emphasize such relations progressively until the present (B.E.2544 or 2001 A.D.). 5. Under the existing circumstances (B.E. 2544), with the said relations in the background, how would all organizations concerned, state and otherwise, set policies and plans for development that would yield results? The process of inquiry as stated above was subject to the following scope and limitations: (a) the time limit of three months as per the contract and 10 months in reality (June 2000 – March 2001); (b) the area of the study covered the three provinces of Nakornsrithammaraj, Songkhla, and Pattalung which border on the Lagoon, with Nakornsrithammaraj as center at the time; (c) the scope of content consisted of five parts: 1. Introduction, 2. Literature search about the origin, 3. Lineage tracing to discover relations, 4. The energy and power of lineage and relations, and 5. Loss of lineage and relations. The process inbolved in-depth interviews main data sources, and benefited from the findings of the five research topics published earlier, namely, The Love Boat by Pairin Ruikaew, Trade by Boat around the Songkhla Lagoon by Pok Kaewkan, The Wisdom of Suppression Measures of Police Major-General Khun Phuntarakrajadej by Weera Saengpet, Looking at the South through the Elephant” s Spoors by Saroop Ritchoo, and The Bandits of Pattalung by Lom Pengkaew and Pramuan Maneeoj. The target groups of the population of the study were seven in the three provinces (Chapter 3) : 1. The lover boat as an expression of love of waterways in the triangular area (specifically the case of Nakornsrithammaraj), 2. The trade by boat around the Songkhla Lagoon, to trace lineage and find relations between the people of both banks (the case of Pattalung and Songkhla), 3. Self-identity as power unto itself that found expressions in acts of arrogance from Rung Donsai to the Seng-ind brothers (the case of Pattalung), 4. The leftover rice from the monk’s bowl that served to foster a kinship relation between a beneficiary and the monk, a case study of the Ketchat family (Nakornsrithammaraj). Chapter 4 consisted of three case studies the attempted to explain the energy and power of lineage and relations: 1. Police Major-General Khun Puntaharakrajadej: suppression expert with one body and several sources of energy (a case touching all the three provinces), 2. Elephant: on having ridden an elephant no longer condescends to ride a dog, and the idea of better being a thin elephant than a fat tiger (the case of Ban Chong Chang and the three provinces), and 3. From the red flag to the red barrel, cases of killing to the point of extermination of lineage and relations (cases of Pattalung and Songkhla). Following are the findings. Under the economic, social, and political conditions of the Fourth-Sixth reigns, the society of the marginal people around the Songkhla Lagoon was an “unruly” one, which means that the power of state did not touch it fully and consistently in the period of transition from the rule of absolute power by the governor to one of administrative region with remnants of the old system. Under such a system, the people suffered widely and found it impossible to make a normal living as reported by some senior officials on their inspection trips through the South, such as Phra Saritpochankorn, Phra Wijitworasasana, and H.R.H. Prince Damrong. As khum Phuntarakrajadej carried on his work, be made use principally of camaderie and kinship in dealing with local people. Then the case of love boat revealed relationships based on equality and mutual assistance, While those of a senior generation cautioned their young not to desert each other, also reflected was a feeling of deprivation from The love Boat expressed by a member of a marginal group against the phenomenon of a member of the inner society having risen from commoner to millionaire. With reference to the boat trade, it was found that lineage and relations were established no less than in other cases. A case in point was one of Mr. Nao Khongprab, a big man in all respects, befriended a person on the east coast of the Lagoon (Ban Khookhud) as a trader by necessity. Both he and the friend wedded wives from the Khookhud community, the friend having settled down on the west coast of the Lagoon (Ban Pabon Tam). Their relationships were indicative of reciprocity and mutual care to the utmost. In addition, the case study of acts of arrogance among the bandits from Rung Donsai to the Seng-iad brothers shows that the people of the time were forced to become bandits to “survive, exist, and live well”. It is therefore not surprising that they dared negate the state by prohibiting contact between their people and state officials and refusing to pay a personal tax, as in the cases of Rung Donsai and Dum Huaprae. In the case of leftover rice from the monk’s bowl, a study of the relations between the Ketchat family and Petcharik Monastery in the Nakornsrithammaraj Municipality found that Mr. Mia Ketchat had had been a friend of Phra Phuttisarnthera (ne Rin Yesapalo) as natives of the same community (Banram Billage, Huasai District, Nakornsrithammaraj Province). The former put his children in the care of the latter so that they could be schooled properly. The second son, Niwes Ketchat, took a lead in habing the chief Buddha image created for the chapel of the monastery, among many things he did to repay the debt of leftover rice be owed the monk. He also left the instruction for all of his family in case of demise to be cremated at the monastery. Concerning the elephant raisers, it was found that the elephant, being animal of great size, was the symbol of economic and political power and opportunity. So the Kochaphakdee family of the elephant district of Pattalung the Noo Srikaew family of the elephant district of Suratthanee, and Khun Pipoon of Nakornsrithammaraj, all prominent elephant owners of old, signified their dominance over their entire territories. As it was said that “a tiger feared a stick and an elephant feared fire and arrows”, the people in the environment where tigers and elephants abounded could not afford to fear either tiger or elephant. It was their belief that camaraderie and kinship could extend as well as strenghthen their dominance. Thus the fact that any groups owned elephants signified honor for such group. As the saying went, “one having ridden an elephant would not condescend to be on a dog’s back” and “to be a thin elephant is better than a fat tiger”. As time passed, it was found that the reverse was true. During the period when the communist party of Thailand was active, with cases of pushing suspected culprits down a hill or of burning them in barrels, myths emerged about Suporn Onruang as “the communist chief district officer” and about Wanna Srisakda, 18-year-old favorite daughter of Sungwej Sriskda. Eventually with reference to the loss of lineage and relations (Chapter 5), it was found that, besides suspicion and rivalry among people themselves, a trend based on some Western ideas accelerated mutual destruction with the loss of lineage and relations. An example of this was the conflict between the bandit Iuan Prabduang and the village chief Sompong Klaewthanong. The two started out as close friends and later turned mortal enemies, who eventually fought each other to destruction. Finally, the last question had to be answered. The structural mechanism of the marginal community around the Songkhla Lagoon involved the camaraderie and kinship relations for mutual assistance in happy time as well as times of hardship. Such relations make for “true friends” who are ever ready to give even life for friend in a time of crisis. This became a pattern of thought that crystailized into the folkway:” Friend are a source of wealth, while kin are even more than friends; being a favorite of a state official is like being embraced by a tiger; there is no way out of poverty unless one fights one’s superior; and being big in both appearance and heart.” The last resulted in the culture of saving face at the expense of one’s material possessions, as face must be saved and works kept. So the way of thinking tended toward to surrender, more breaking than bending. Based on the above findings, then, this research study intends to suggest that the development of southern communities should take into account the following basics: 1. straightforward talk to honor each other, with no hands under the table; 2. Avoidance of the use of power for suppression and subjugation; 3. Superior wisdom must be demonstrated; 4. Proof of evidence of sincerity, as southern people are suspicious and do not easily trust anyone, but on the other hand of their trust is won their faithfulness is absolute, as would be their hater if they are so motivated; 5. A high degree of tolerance of cross-examination is necessary, for most southerners are aggressive and quick witted in raising arguments; 6. Southerners are high in arrogance and low on modesty (compared to locals of the other regions of the country in general); 7. A high sense of group loyalty so much so that southerners are characterized as being “united singularly by Sa-taw (vegetable originally found native to the South), which must never be overlooked, for this This research entitled The Behaviors of Chinese descendants, Buddhists, and Moslems among the citizens of Sadao District, Songkhla Province, conceming the election of senators was a study the historical background of the three groups of people and their ways of thinking and behaviors the election of senators, which was the first of its kind by the Constitution of the Kingdom of Thailand of B.E. 2540 (1997 A.D.) The research was conducted by way of narration through observation, interview, and documentary analysis, and reported in the form of analytical description. It was found in the study that Sadao District differed in characteristics from the other districts of Songkhla, principally in its settlement by a population of various groups and places of origin with three dominant groups, namely, those of Chinese descent, Buddhists, and Moslems, all of whom interacted accommodatingly, Their ways of thinking and behaviors concerning the election of senators, however, followed the characteristics of their own groups’ identities. With respect to the understanding of the role and function of the senator, it was found that most voters did not possess such understanding, causing them to make decisions about candidates without adequate pertinent deliberations. Regarding the incentive toward a decision to choose a candidate, most voters did not realize the importance of weighing the qualifications of candidates, but rather stressed the in incentive in response to a patronage value, such as casting a vote to reciprocate a favor done, or voting for a candidate from one’s own in-group. On the election behaviors of individuals of four denominations, it was found that (1) election candidates showed various forms of behavior in presenting themselves to the public, some of the forms taking an unfair advantage of other candidates and pointing to violations of the election law, (2) election committee members could not control some cases of violation of the election law by candidates, such as the printing of more copies of posters than the number allowed, although their preventive monitoring against election irregularities was at satisfactory level, (3) voters demonstrated identities characteristic of their own groups : those of Chinese descent voted for candidates of the same domicile and ethnic origin, Buddhists voted to pay back a favor, Moslems voted for candidates of their own kind out of their desire for political spokesmen for their group and in compliance with their religious beliefs. The three groups shared similar behaviors regarding their preference for candidates from their own groups on the basis of patronage relationships, and regarding vote-buying among some voters, (4) people outside election precincts who play certain roles in the precincts consisted of financial sponsors and candidate-presentation promoters. Behavior-wise, it was found that money played a role in winning popularity and that task forces were organized to assist candidates in their public presentations. It was found from this study that various aspects of the behaviors did not fulfill the intent of political reform. Some of the behaviors caused unfair advantages and disadvantages among candidates. Some involved mistaken religious beliefs that needed straightening out. And some responded to patronage relationships that led to undesirable results. Such behaviors should duly be altered with the cooperation of the people and concerned agencies, with further studies made on what to do to effect desirable election behaviors in rural communities, on whether vote-counting on the spot lends itself to vote-buying, and on how positive or negative the prevention of senatorial candidates from conducting popularity campaigns turns our to be. This research entitled The Behaviors of Chinese descendants, Buddhists, and Moslems among the citizens of Sadao District, Songkhla Province, conceming the election of senators was a study the historical background of the three groups of people and their ways of thinking and behaviors the election of senators, which was the first of its kind by the Constitution of the Kingdom of Thailand of B.E. 2540 (1997 A.D.) The research was conducted by way of narration through observation, interview, and documentary analysis, and reported in the form of analytical description. It was found in the study that Sadao District differed in characteristics from the other districts of Songkhla, principally in its settlement by a population of various groups and places of origin with three dominant groups, namely, those of Chinese descent, Buddhists, and Moslems, all of whom interacted accommodatingly, Their ways of thinking and behaviors concerning the election of senators, however, followed the characteristics of their own groups’ identities. With respect to the understanding of the role and function of the senator, it was found that most voters did not possess such understanding, causing them to make decisions about candidates without adequate pertinent deliberations. Regarding the incentive toward a decision to choose a candidate, most voters did not realize the importance of weighing the qualifications of candidates, but rather stressed the in incentive in response to a patronage value, such as casting a vote to reciprocate a favor done, or voting for a candidate from one’s own in-group. On the election behaviors of individuals of four denominations, it was found that (1) election candidates showed various forms of behavior in presenting themselves to the public, some of the forms taking an unfair advantage of other candidates and pointing to violations of the election law, (2) election committee members could not control some cases of violation of the election law by candidates, such as the printing of more copies of posters than the number allowed, although their preventive monitoring against election irregularities was at satisfactory level, (3) voters demonstrated identities characteristic of their own groups : those of Chinese descent voted for candidates of the same domicile and ethnic origin, Buddhists voted to pay back a favor, Moslems voted for candidates of their own kind out of their desire for political spokesmen for their group and in compliance with their religious beliefs. The three groups shared similar behaviors regarding their preference for candidates from their own groups on the basis of patronage relationships, and regarding vote-buying among some voters, (4) people outside election precincts who play certain roles in the precincts consisted of financial sponsors and candidate-presentation promoters. Behavior-wise, it was found that money played a role in winning popularity and that task forces were organized to assist candidates in their public presentations. It was found from this study that various aspects of the behaviors did not fulfill the intent of political reform. Some of the behaviors caused unfair advantages and disadvantages among candidates. Some involved mistaken religious beliefs that needed straightening out. And some responded to patronage relationships that led to undesirable results. Such behaviors should duly be altered with the cooperation of the people and concerned agencies, with further studies made on what to do to effect desirable election behaviors in rural communities, on whether vote-counting on the spot lends itself to vote-buying, and on how positive or negative the prevention of senatorial candidates from conducting popularity campaigns turns our to be. The objective of this research was to study the way of life of the people in the Paakphanang river basin that changed in the course of the first-eighth economic and social development plans with reference to change-factor dynamics and change effects. The study was conducted by means of a survey of general data about the river basin and specific data from four targeted households, along with in-depth interview of principal informants and representatives of the households. The data were presented through descriptive and interpretive analysis. The study found that the factors of change were external and internal. Because of the geographical condition favorable to rice farming and of the nature of the area conducive to the emergence of a society rather independent of the state as well as susceptible to a weakening of state role in the development to the area, the society was endowed with the power to create its own unique culture, especially in regard to the commercial production of rice in which people of Chinese descent were instrumental, rice being the vital source of livelihood of the people of the river basin. The rice trade was the important value that nurtured the people’s experience all along. Although the structure and process of production changed, the target of trade or market-oriented production was the chief ideal of the rice basin. The fluctuating climatic condition that constantly impeded production, along with obstacles and shortages such as the production factor about restriction of farm size, compounded by each household’s small land holding in the face of a growing number of household members, and the factor of unreliable water source for production amid extreme seasonal variations, all caused the people constantly to experiment with and select approaches for their livelihood, bringing about aspects of change as follows: 1. Social relations. The relations of kinship and close associates of mutual support and concern, with valuable and equal participation in community management, were replaced by semiformal relations and those of patronage where the rich dominated through their greater share of opportunity and power. Self-reliance in self and community management gave way to dependence. While the role of the state expanded, it met with but little acceptance. As the state tried to dominate the people, it wore down the people’s self-management movement, The people were antagonistic toward the state bureaucracy because of the power-motivated interaction between them and the poor quality of service rendered by the state. 2. Education or love of learning was an important value as it was an open society in need of commercial interaction, thus necessitation a molding of personality to fit a market system. The people of the river basin under the influence of this system came to accept the value: “The trader’s way of life is served by wisdom,” along with thirst for learning as a means of social mobility, education being a device “restricting the number of household members” in addition. At Present, self-learning for livelihood has gained in intensity of inquiry. 3. Self confidence came as a product of education, emboldening one to voice ideas and suggestions, as a result of one’s ownership of production factors and control thereof, with an adequate rice yield for domestic consumption as well as a long-standing tradition of independence from state power. Sometimes, however, this confidence found misguided expressions. 4. Invariable production target or commercial ideal. The people of Paakphanang have long experienced free trade, especially through those of Chinese descent. Commerce has permeated so as to become a value of the general public. This is all the move true of the present, when the target of nearly all kinds of production is sale, absolutely. In other words, sale is an important ideal. Paakphanang itself was once a direct export center. The community trading has changed from the previous basis of social relations to that of business commitment and agreement. 5. Debts. These have increased, their basic cause being borrowings to finance education. Other variables of the debt situation were linked to the trend of market-oriented production, the addition of production factors, high cost, home construction, losses due to climatic fluctuations, and low yields. 6. Cultural change toward consumerism. Certain practices declined as the market-oriented people became more and more obsessed with capitalism, as in the case of the diminishing importance of rice as a symbol of gratitude and good fortune. The exchange to labor in the form of “asking for help and paying in kind” was replaced by “requesting hired labor service”. The problem of cattle theft disappeared. Leaders appointed by the state were usually not the same persons as natural leaders and often sought cooperation merely to perpetuate their own power. They tried to establish patronage relations with external persons of special attributes for power reference. Besides, there were problems about potential, behavior, and legitimacy. At present, natural leaders try to initiate linkages or create networks of steadfast relations. 7. Migration. This phenomenon has increasingly changed from “off the farm into the orchard” to “off the farm into the city” to equalize between the amount of labor per household and the land holding size. 8. Paakphanang as center. Because of its position from the past as a center of interior with concentrations of power of state, commerce, and learning, the communities around Paakphanang were like its satellites that fed their products into it and were often dependent on it for the conduct of certain activities. Thus, the status of Paakphanang was that of an interior colonial center. The operational research on community building at Tambon (Village) Tungwang focused upon operations in which target groups (people and organizations in Tambon Tungwang, Muang (Chief Town) District, Songkhla Province) took part with the goal of establishing a sense of community toward a developmental process compatible with the type of local administration that stressed decentralization for self-government, especially local administration in the form of Tambon administration organization (TAO). It was also intended to test the idea that the concept of community could be brought about and made compatible with TAO in the sense of directing TAO’s development in such a way that problems were addressed and directions for development were based on data pertaining to diverse groups of people’s participation process in Tambon Tungwang. Data collection covered various aspects of content by stressing the participation process involving groups of people, leaders, and organizations, so that the nine hamlets of Tambon Tungwang could be seen as having come into existence by the communities’ own energy, with the state having almost no role regarding community building, making land productive for livelihood, establishing things for public good, as well as self-government within a community and in relation to other communities. There were various forms and numbers of spontaneous grouping, all related by ways of production based on religious foundation and institution as well as transmitted religious practices and rituals. It was found that in the way of production Tungwang was a highly self-reliant community at the level of necessities for life sustenance, and at the same time it was found that political, governmental, and economic developments as prescribed by the state and free capitalistic system played a part in the weakening of the community’s creative energy, along with the infiltration by centralized destructive forces incompatible with the traditional ways, be these the National Economic and Social Development Plans (One to Seven), the educational system, the government bureaucratic system, or the political system (political parties and politicians). All having worn down community potentials and principally destroyed the Tambon Tungwang community’s self-reliance capability. But the study also found that the leaders of Tambon Tungwang inherited the culture of fighting back, initiating responses, as well as creating new potentials to make a firm foothold in preservation of their identity and build up immunity securely for their community through perseverance as groups dedicated to such activities as career development, savings, and trading co-operative. They also grouped themselves against the danger of the capitalistic system in their community, for example, the case of troubles caused by the rock quarry, or their demand that a check and remedy be instituted regarding polluted water from an industrial plant located in the community, the pollution having adversely affected the productivity of local farms. As the research had been under way for some time, it was found that the work had a role in the nurturing of group process, with numerous groups in existence and about to grow. This nurturing involved participation (with various techniques, methods, and forms of process). Development of potential among leaders for better access to data with higher power of analysis and broad vision as well as a network for learning. Their data and circle of helpful friends needed to be diversified and expanded beyond their home base. Also needed were on-going activity groups clearly organized and self-funded, with a solid base of membership, such as 22 savings groups and others involved in cattle raising, rubber latex purchase, and truck operating. There were spontaneous groups such as members of Masjid (Moslem mosque) council and foundation committee, and core groups (linkage group, junior group, etc.). From these factors it was believed that the community quality of Tambon Tungwang would continue to grow. At the same time it was found from the study that in order to develop a community into a strong organization, it is imperative the process be intensive carried out in at least five stages as follows. 1.A campaign to disseminate the idea and ideology of community in various forms in a target area where such development is desired (guiding theory). 2.Establishment of groups to vary with the content of an area and to conform to an existing way of production or problem. 3.Provision of intensive training courses for leaders that made use of a variety of techniques, methods, and forms to accommodate activities such as data collection, conducting a meeting. Negotiation. group administration and management, as well as educational activities in the form of study and observation tour. 4.Practicum in a comprehensive study of topics concerning the community. 5.Application of the study of each topic to problem solving or to creation of some novel activity from something simple and not time consuming. Nevertheless, the researcher found that the practicum should not involve too broad an area because of time constraint and the impracticality of in-depth content and process arrangement involved.