As a consequence of internal political conflict since early 1988 and the labor demand in Thailand due to the economic expansion, this has resulted in a big wave of migration to Thailand of the Burmese, and led to the situation in which the co-existence between the Thai natives and the immigrants was in two opposing parts. On an economic basis, the relationship was interdependent. Whereas on a socio-cultural level, there has been a gap in the co-existence. Thai education in the present context has to take into consideration the co-existence among people of various cultural backgrounds. This study was aimed at investigating the patterns of education provided to the second generation of the Burmese migrants, looking at the problems and obstacles of educational provision, as well as making some recommendations for policy change so as to increase the effectiveness of education in building up the harmonious and peaceful co-existence among peoples of different cultures, with the realization that they still have to maintain their ethnic identity. According to the documents produced by the concerned agencies and organizations, the focus group discussion, the informal interview and the site visits in the 6 provinces involved in the study, it was found that the education provided to the second generation of the Burmese immigrants fell into 3 patterns. The first pattern led to the integration on a social basis of students becoming members of Thai society based upon the mono-culture principle, using one curriculum and teaching style for all children, without any sensitivity to satisfy the specific needs of the immigrant Burmese students. The second pattern was based on socialization in Thai culture, partly founded on a multicultural principle, in which the curriculum had been flexible allowing the students to learn their cultural roots and opening alternatives for them to continue staying in Thailand or to return to their home land. The third and last pattern was the one that prepared students to return to their home land or to be accommodated by a third country. The first pattern had been provided by the government schools offering basic education. The second and the third patterns had mostly been run by nonprofit, non-governmental organizations and some capable immigrants. Some of the actions were run by the government schools but were still at the initial period and small in number. Most of the education provided to the non-citizen students run either by the government or non-government sectors, lacked the needed quality and direction to satisfy their needs and did not suit the disadvantaged, non-citizen students. The unsatisfactory quality of educational provision for the non-citizen students can be explained by 2 main reasons. The first one is the unclear state policies for the status and future of the second generation immigrants, which has led to vague operations and collaboration among the concerned agencies in both sectors, either in national security or in educational spheres providing education and working in the same direction in order to reach the same goals. The second reason is the misconception of being ‘Thai’ or ‘Thainess’ (under the idea of monocultural society) of the concerned agencies who work with the non-citizen people. Providing education under the mono-cultural concept led to dehumanization and discrimination against people in different races, nationalities, religions, genders, abilities, or places to live, etc.