Punya Tepsing

Narathiwat Province, in Thailand’s southern border region, is a multicultural society with distinctive cultural heritage. Although cultural conflict has weakened cooperation in heritage preservation, some communities have successfully collaborated across ethnic boundaries to preserve the cultural heritage of all groups equally. This study examined the conditions that facilitate cross-cultural collaboration for inclusive cultural heritage preservation in Narathiwat Province. A qualitative research design was employed. Data were collected through in-depth interviews and observation with 30 purposively selected key informants representing three ethnic groups—Thai Siamese, Thai Chinese, and Malay Muslim Thais—from three culturally diverse communities. Data credibility was ensured through triangulation, and the data were analyzed using content analysis. The findings identified four conditions: (1) fostering mutual understanding and trust between government officials and local communities, and among people from different religious and cultural backgrounds; (2) creating shared spaces for cultural heritage learning through equal representation, joint planning, neutral venues, and respect for Islamic principles; (3) all groups recognizing the shared benefits of heritage preservation, including moral development, experiential learning, and income generation; and (4) promoting diverse cultural heritage through online media. These conditions strengthen social cohesion by fostering mutual trust, equitable participation, and shared ownership of cultural heritage.

Promoting morality among youth is an important educational priority in Thailand’s Southern Border Provinces. However, few culturally grounded learning interventions based on the Sufficiency Economy Philosophy have been systematically developed and evaluated. This study aimed to develop and preliminarily evaluate the Digital Learning Innovation for Strengthening Society (DLISS), a culturally grounded learning intervention designed to promote self-reported morality among youth. A four-phase research and development design was employed, including needs assessment, intervention and instrument development, preliminary field implementation, and post-implementation expert appraisal. Self-reported morality was assessed using the Sufficiency Economy Moral Scale (SEMS), which underwent psychometric evaluation with 1640 youth. Preliminary implementation involved 22 youth leaders assessed at pretest, immediate posttest, and post-reinforcement assessment. The SEMS demonstrated satisfactory psychometric properties. Participants showed statistically significant within-participant changes in the five measured dimensions of self-reported morality across the three assessment occasions. Experts rated the DLISS model favorably for its appropriateness, feasibility, utility, and contextual relevance. The DLISS model represents a promising culturally grounded learning intervention for promoting self-reported morality among youth. The findings provide preliminary evidence supporting further evaluation using larger samples and controlled research designs.

This qualitative study explored the conditions that shape effective volunteer activity organisation by emerging adult university students (aged 18–25) in a religiously and ethnically diverse Thai setting. The study was conducted at Prince of Songkla University (PSU), Hat Yai Campus, where Buddhist and Muslim students form the two largest religious communities. Data were collected through in-depth interviews and focus group discussions with 30 purposively selected student volunteer leaders and analysed using a hybrid deductive-inductive content analysis approach. Four conditions emerged as foundational: (1) motivational readiness to engage across cultural boundaries; (2) substantive knowledge of cross-cultural communication, both verbal and non-verbal; (3) the capacity to examine and adjust one’s own cultural assumptions; and (4) active, structurally expressed respect for religious and cultural diversity. The findings reveal that family-transmitted stereotypes, knowledge gaps regarding Islamic practice, and the absence of institutional accommodation jointly constrain inclusive participation. Drawing on Cultural Intelligence (CQ) theory and Putnam’s social capital framework, the study advances two arguments: first, that intercultural competence among emerging adult volunteers cannot be reduced to individual skill and disposition; and second, that institutional programme design—schedules, catering arrangements, and physical infrastructure—constitutes an independent determinant of inclusion that CQ frameworks have not yet adequately theorised. The four-condition model offers a structured, trainable framework for volunteer leadership development and extends the literature on civic formation and intercultural learning during the formative years of emerging adulthood.

This study aimed to systematically categorize and critically analyze the feasibility of developing a cultural resource-based tourism route in Betong District, Yala Province, the southernmost area of Thailand, which is called “the city in the mist.” Research and development techniques were employed using a simulated map from an information system and community forums to create and revise a cultural resource-based tourism map in these areas: the Aiyoeweng, Tano Maero, Betong, and Than Nam Thip Subdistricts. The participants from five communities, 10 people per community, totaling 50 participants, were selected through purposive sampling to join in drafting a cultural resource map by pinpointing important areas in each subdistrict. The fieldwork data collected in each subdistrict were categorized and the content was analyzed to examine the feasibility of the approach to creating a map based on cultural resources. The results found that the tourism patterns resulting from a strong resource base could be divided into tangible and intangible cultural resources. The selected resources include local food, learning centers, tourist attractions, interesting entertainment activities, and community service centers. These were then used to create a simulated map, which was analyzed to determine the feasibility of a tourism route based on resource capital, abundant forests, cultural capital in historical sites, and social capital that were covered in community tourism policies, plans, and guidelines for tourism management to achieve maximum benefits, resulting from the community process that had to jointly design the process. The results of this study are part of the restoration of tourism based on resources for income management and for local organizations to expand and upgrade tourism to the regional economic zones in the southern border provinces.

This study addresses declining social trust and emerging moral challenges among youth in Thailand’s conflict-affected southern border provinces by developing a strategic framework grounded in the Philosophy of Sufficiency Economy (SEP). A quantitative approach was employed, integrating the Modified Priority Needs Index and Priority Matrix analysis to examine discrepancies between current performance and perceived importance. The findings reveal differentiated patterns of moral development. Discipline and Responsibility are identified as a high-priority need, reflecting high importance but comparatively lower performance. Gratitude and Filial Piety, together with Kindness and Generosity, emerge as established strengths, functioning as cultural assets. Unity and Social Harmony and Social Sacrifice are classified as secondary yet contextually significant dimensions, indicating partial internalization. Based on this classification, the study proposes a differentiated strategy comprising targeted self-regulation development, strength-based reinforcement, and experiential activation through service-learning and multicultural engagement. Central to this approach is the creation of “multicultural social action spaces” that enable meaningful interaction across diverse groups. The findings suggest that aligning moral education with matrix-based priorities and contextual realities may support ethical resilience, social cohesion, and sustainable peace in pluralistic and conflict-affected societies.

This paper investigates how hybrid temples are created and transformed into tourist attractions, focusing on Wat Phothikyan Phutthathum—a Thai–Chinese temple located in Kelantan, close to Malaysia’s border with Thailand. This study aims to understand how both the local Thai minority and Chinese majority contribute to temple hybridisation, examine the influence of such temples on community identity, and explore their growing importance as tourist attractions. It highlights the negotiation and cultural exchange that shape new heritage spaces for borderland communities. Using visual analysis and interviews, the research shows that, since there are no Chinese temples nearby, Chinese Buddhists and Taoists adapt Thai temples by incorporating their own rituals and art. This results in blended iconography and practices, guided by an open-minded Thai monk. Features like large Buddha statues, staircases featuring naga-dragon designs, and murals combining different traditions reveal this fusion. The temple’s unique artwork and spiritual environment attract visitors from Muslim-majority areas and various countries like Thailand, Taiwan, and Singapore. As tourism becomes central to the temple’s role, the local authorities emphasise its religious significance and multicultural symbolism, aligning with economic interests and daily interactions among minority groups. This study offers valuable empirical and theoretical perspectives on the blending of religious heritage sites in border regions.

Thailand’s southern border provinces need youth-focused multicultural leadership programs integrating local religious–cultural elements, community involvement, and long-term evaluation to enhance social cohesion and sustainable development. This study aimed to develop and evaluate a program to foster multicultural leadership among youth in Thailand’s three southern border provinces. The research was conducted in two phases. The first phase involved synthesizing key multicultural leadership characteristics, designing a structured program and assessing its relevance and coherence through expert evaluation. The second phase focused on empirical validation by implementing the program with 22 selected youth participants, employing repeated-measures analysis of variance to assess its effectiveness. Additionally, experts evaluated the program’s validity, appropriateness, cost-effectiveness, utility, and feasibility. The resulting program, “EARCA”, comprises five core components: Experiential Exposure, Active Exploration & Engagement, Reflective Thinking & Analysis, Concept Integration & Synthesis, and Application & Extension. Expert assessments confirmed its appropriateness at the highest level, with a consistency index ranging from 0.8 to 1.0. Statistical analyses demonstrated significant improvements in all dimensions of multicultural leadership among participants. Furthermore, the program was rated highly accurate, appropriate, cost-effective, practical, and feasible for real-world implementation. These findings offer valuable insights for policymakers and practitioners seeking to enhance multicultural leadership development through structured, evidence-based interventions.

Developing multicultural leadership in youth is crucial for fostering social harmony, emphasizing cross-cultural communication, adaptability, creative problem solving, and ethical leadership, particularly in Thailand’s three southern border provinces. This study aimed to analyze the confirmatory factors and assess the validity of the measurement model for multicultural leadership among youth in Thailand’s three southern border provinces. The study sample comprised 640 participants, and the data were analyzed using second-order confirmatory factor analysis. The findings revealed that multicultural leadership among youth in the region consists of the following six key components: (1) awareness and acceptance of cultural diversity, (2) intercultural communication skills, (3) flexibility and adaptability in multicultural contexts, (4) creative problem solving in a multicultural context, (5) building intercultural collaboration networks, and (6) developing culturally relevant morality and ethics. The measurement model demonstrated a good fit with the empirical data. Considering the Chi-square value of 411.81, p-value of 0.07, the relative Chi-square (χ²/df) was 1.11, the Goodness-of-Fitness Index (GFI) was 0.96, the Adjusted Goodness-of-Fitness Index (AGFI) was 0.94, and the Root Mean Square Residuals Index (SRMR) was 0.03. These findings provide valuable insights for formulating effective policies and concrete strategies to enhance and develop multicultural leadership among youth in diverse sociocultural contexts.

(1) Background: Thailand’s three southern border provinces face challenges in fostering cultural acceptance due to historical conflicts and religious influences. Promoting understanding through schools and families is crucial for reducing tensions and building harmony. This research aimed to examine the relationships among key factors influencing students’ behavior in accepting cultural differences within the multicultural social context of Thailand’s three southern border provinces. (2) Methods: Data were collected through a survey of 601 student samples and analyzed using computer software to calculate Pearson’s correlation and multiple linear regression coefficients. (3) Results: The research results found six predictors that significantly predicted students’ behavior in accepting cultural differences in the multicultural social context of Thailand’s three southern border provinces at a 0.001 significance level. These predictors were as follows: religious guidance (X₁), attitudes toward cultural differences (X₄), student–peer relationships (X₆), understanding of cultural differences (X₅), student–teacher relationships (X₇), and encouragement to perform religious practices (X₃). (4) Conclusions: Six predictors, including religious guidance, attitudes, and relationships, explained 45.7% of behavior fostering cultural diversity. The findings highlight the vital roles of religion and interpersonal connections in promoting acceptance.

(1) Background: This qualitative research had the objective to study the reasons for non-acceptance of the COVID-19 vaccination by some Muslims in the three southern border provinces of Thailand; (2) Methods: Data collection was done in a community of Pattani province and communities along the Thai-Malaysian border of Narathiwat province by observation and in-depth interview. The 40 key informants were community Muslims, religious leaders and public health workers selected by purposive sampling according to their knowledge of the situation. The data were tested by triangulation and analytical descriptive conclusion; (3) Results: Some Muslims did not accept the COVID-19 vaccination for six important reasons: 1) The belief that the village health volunteers (VHV) who persuaded them to have vaccination only hoped for the state reward. 2) Death is the will of God so vaccination is not necessary. 3) Every kind of vaccine is not halal. 4) Vaccination is the cause of weakened ability. 5) Vaccination had caused death, and 6) Fear of re-vaccination impact because they had the vaccination in Malaysia. (4) Conclusions Involving religious leaders and fostering Thailand-Malaysia cooperation are key to combating health misinformation. Culturally sensitive health education can improve public health responses in the southern border region.