THE UNIVERSITY OF HULL BOR WORN; Home, temple and School (HTS) Organisation: The Learning Organisation in the Communities of Thailand being a Thesis submitted for the Degree of Doctor of Philosophy in the University of Hull by Ariya Brahmasubha B.Ed., Ramkhamhaeng University, Thailand, 1988 M.A., Mahidol University, Thailand, 1995 Postgraduate Diploma in Research Training, University of Hull, UK, 2008 May 2012 ABSTRACT This study investigates BOR WORN-HTS Organisation as a learning organisation which is the way to provide knowledge, education and learning to the community and also transfer Thai local knowledge and culture to the next generations to achieve the goals for learning and strengthening the community with knowledge and morality. This study is a qualitative research in cultural anthropology. An ethnographic research method with unstructured interviewing and participant observation were used to gather qualitative data from four communities in rural areas across Thailand where HTS organisation has been operating and is still alive. The gathered information is presented in four main themes (BOR WORN-HTS Organisation, OL/LO, LIC, and TLK&CT. The community of practice was the research concept used to analyse data, together with qualitative document analysis. The findings of the study revealed that the HTS Organisation has been in Thailand for many years. It is an ideal organisation that represents the collaboration between people from three main institutions in the community; home, temple and school. HTS Organisation occurs automatically in the social context when the members of the community come to take part in the activities created by three mains institutions (H-T-S). The people participate in community activities for two reasons: because; they respect their religion so try i to sustain and carry its values on to the future generation and because they trust and believe in an individual person such as a monk or community leader. HTS Organisation is a learning organisation (LO). The learning process, both individual and social learning, as well as global knowledge and local knowledge (OL), happens when members of an organisation join together in community activity. Theory of learning and social practice in communities of practice is the fundamental process of HTS. Thus, HTS Organisation acts as a community of practice in a unique combination of three fundamental elements: the domain, the community and the practice. HTS Organisation encourages people of all ages to communicate, participate and create learning processes within the social context and apply the concept of communities of practice as a management tool to explore and help people to achieve the expected outcomes of the community, that is, learning and strengthening community and maintain the national heritage in Thai society and transmitting it to the further generations. As a result, application of the concept of HTS Organisation brings many benefits while needing little investment. The advantages of the HTS Organisation are not only the benefit for the community (knowledge based society, well-being, strengthening, sufficiency economy and sustainable community) but it is also good for people, especially the country’s children and youths, who have great potential in the future to be skilled, talented, proficient people and be filled with knowledge and morality or Kwam Roo Koo Kun-Na-Tham. ii ACKNOWLEDGEMENTS My long journey to study for a PhD in the UK could not have been finished without much spiritual support assistance, and advice from many people who have helped me in all kinds of ways. First and foremost, I would like to express my appreciation to the Ministry of Science and Technology and King Mongkut’s University of Technology Thonburi (KMUTT) in Thailand for giving me a great opportunity to do my PhD and supporting my study at the University of Hull. I have to express my deep respect and gratitude to my supervisor, Dr. Denise Thursfield, for her encouragement, guidance and support throughout my study. Her kindness and generosity are always in my heart. I would like, furthermore, to express my gratitude to all residents of my fieldwork areas: Na Isan, Bo Saen, Chaem Luang and Pong Kham Community, both monks and lay, particularly Por Liam, Phra Nikom, Phra Ajan Somkid, P’Tui and Chi, whose cooperation made my fieldwork and experience both fruitful and memorable. I am also indebted to all people from HTS institute both in Thailand and the UK. All my teachers from Smiththichote School, Sarawithaya School, Narathiwat Nursing College, Ramkhamhaeng University, Mahidol University in Thailand and University of Hull, UK who gave me all kind of knowledge and experience. iii My special thanks also go to my family and relatives: the Indamra and Brahmasubha Families, my friends in Thailand especially P’Visa, P’Suwanna, Aj. Krissanapong, Aj. Kesara, Aj. Wanida, P’Sunit, Ampika, Krissana, Kittiya, Wandee, Montipa, Pook Benjawan, Boonraksa, Kitti Phangnga for their warm and welcome support at all times. It was a wonderful experience to study and live in Hull, UK. It is a pleasure to special thanks all of my friends in Hull particularly Nat Thanatklao, P’Khemthong, Pukky, Dr.Bird Piyawat, Nooch Thanaphan and Gary, Dr.Geetha, Kathryn, Gwynneth, and Siam Star Thai Restaurant at Beverley for their friendship and encouragement. I would like to express my sincere appreciation to my dearest mother, Mae Aew-Mrs. Janya Indamra and my beloved brother, Ant-Mr. Tossaporn Indamra, for their unconditional love, prayers, inspiration, support and encouragement. I also have to thanks my husband’s parents, Por Umpon, and Mae Kisri Brahmasubha, for their love and support. Lastly but most gratefully, I am particularly indebted to my wonderful husband, Kong-Mr. Kasemson Brahmasubha, for his love and care, trust, being patient, supportive, sharing of thought, sadness and happiness with me. Thanks for standing by me, from the depth of my heart. Most of all, you are my endless love and your love puts me at the top of the world. May all of you be blessed with happiness and prosperity by the grace of the Triple Gem (Buddha, Dhamma, and Sangha) iv TABLE OF CONTENTS ABSTRACT i ACKNOWLEDGEMENTS iii TABLE OF CONTENTS v LIST OF TABLES xv LIST OF FIGURES xvi CHAPTER 1 INTRODUCTION 1 INTRODUCTION 1 I. BACKGROUND TO THE STUDY 1 II. SIGNIFICANCE OF THE STUDY 3 III. AIMS, OBJECTIVES, RESEARCH QUESTIONS AND METHODOLOGY 11 A. Aims and Objectives 11 B. Research Questions 13 C. Research Methodology 13 IV. DEFINITIONS AND EXPLANATIONS OF TECHNICAL TERMS 14 V. STRUCTURE OF THE THESIS 15 v CONCLUSION 17 CHAPTER 2 THEORIES OF LEARNING IN ORGANISATION: A REVIEW OF THE LITERATURE 18 INTRODUCTION 18 I. THEORIES OF LEARNING IN ORGANISATION 19 A. Individual Learning Theory (ILT) or Cognitive Learning Theory 20 B. Social Learning Theory and Situated Learning 21 C. The Relationship between the Individual and the Organisation in Organisational learning 25 D. BOR WORN and Theories of Learning 27 II. ORGANISATIONAL LEARNING (OL) AND THE LEARNING ORGANISATION (LO) IN SOCIAL CONTEXT 31 A. Organisational Learning (OL) and the Learning Organisation (LO) 34 1. What is Organisational Learning (OL)? 34 2. The Learning Organisation 37 3. The Relationship between OL/LO 40 B. OL/LO in HTS Organisation 42 III. COMMUNITIES OF PRACTICE (CoPs) 46 A. Communities of Practice (CoPs) 46 B. HTS and CoPs; How did CoPs shape this Study? 51 IV. CONCEPTUAL FRAMEWORK AND MODEL OF HTS ORGANISATION 52 vi CONCLUSION 55 CHAPTER 3 RESEARCH METHODOLOGY 56 INTRODUCTION 56 I. RESEARCH OVERVIEW: RESEARCH PROCESS 57 A. Research Paradigm: Interpretivist Paradigm 58 B. Research Approaches: Qualitative /Inductive Approach 61 1. Interpretive / Qualitative Approach 62 2. Inductive Approach 64 C. Research Strategy: Ethnographic Research 65 1. Ethnographic Research / Cultural Anthropology 66 D. Data Collection Method 69 1. The Researcher‘s Role 69 2. Documentary Sources 71 3. Unstructured Interviewing or In-Depth Interview 74 4. Participant Observation 76 E. Data Analysis Method 79 II. RESEARCH FIELDWORK 82 vii A. Study Areas and Key Informants Selection 82 1. Na Isan Community (NI), Chachoengsao Province 82 2. Bo Saen Community (BS), Phang Nga Province 84 3. Chaem Luang Community (CL), Chiang Mai Province 85 4. Pong Kham Community (PK), Nan Province 86 B. Data Collection in the Study Areas 87 1. Unstructured interviewing in the Study Areas 87 2. Participant Observation in Study Areas 89 CONCLUSION 94 CHAPTER 4 BOR WORN: HOME, TEMPLE AND SCHOOL ORGANISATION (HTS) 95 INTRODUCTION 95 I. BORWORN-HTS ORGANISATION IN THAILAND 95 A. Home (H; BAN): Family and Political Institution 97 B. Buddhist Temple (T; WAT): Religious Institution 102 C. School (S; Rong Rian): Educational Institution 106 II. BOR WORN-HTS ORGANISATION IN THE STUDY AREAS 111 A. Na Isan Community (NI), Chachoengsao Province 111 viii 1. Ban Na Isan (Home Institution) 111 2. Na Isan Monastery, Wat Na Yao, Wat Thung Heang (Temple Institution)115 3. Ban Na Isan Border Patrol Police School and Royal High School Na Yao (School Institution) 117 4. Na Isan HTS Organisation (Thai Isan-Buddhism Community) 119 B. Bo Saen Community (BS), Phang Nga Province 123 1. Tambon Bo Saen (Home Institution) 123 2. The Masjids (Mosque Institution) 126 3. Ban Bo Saen School, Tarbiah Islamiah School (School Institution) 129 4. Bo Saen HMS Organisation (Thai Muslim Community) 132 C. Chaem Luang Community (CL), Chiang Mai Province 135 1. Amphoe Galyni Wadhana (Home Institution) 135 2. Buddhist Temples and Christianity Churches (Temple Institution) 140 3. Schools in Chaem Luang Community (School Institution) 142 4. Chaem Luang HTS and HCS Organisation (Buddhist Karen and Christianity Karen Community) 145 D. Pong Kham Community (PK), Nan Province 147 1. Ban Pong Kham (Home Institution) 147 2. Wat Pong Kham (Temple Institution) 151 3. Ban Pong Kham School (School Institution) 153 4. The Relationship between HTS Organisation (Thai Lanna and Buddhist Community) 154 III.