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หน้าหลัก
ประเทศไทย
Nakhon Si Thammarat
วารสารมานุษยวิทยาเชิงพุทธ

21/09/2026

📘บทความที่ 11
ASSET AND VULNERABILITY OF RURAL HOUSEHOLDS: A CASE STUDY OF A BUDDHIST COMMUNITY IN SOUTHERN THAILAND

By Nantiya Panomjan1, Benjawan Buakwan2, Jathuporn Kraitavorn1, Paveena Kaewubon3, Panumas Pruekthikanee1, Manee Keawchanid3, Sorapong Benchasri1, Purawich Phitthayaphinant1

1Faculty of Agriculture, Thaksin University, Phatthalung, Thailand

2Institute of Southern Thai Studies, Thaksin University, Songkhla, Thailand

3Faculty of Science and Digital Innovation, Thaksin University, Phatthalung, Thailand

of Buddhist Anthropology Temple of Wang Tawan Tok Nakhon Si Thammarat Province
#คุณภาพ TCI ฐาน 1 (ปี)

Abstract
Background and Objective: Economic, social, and environmental changes have increased the vulnerability of many rural households. Previous studies have underscored the role of social capital in mitigating household vulnerability. This study, therefore, aims to examine the role of social capital in reducing household vulnerability, using a Buddhist community in Srinakarin District, Phatthalung Province, Southern Thailand, as a case study.
Methodology: This study employed a qualitative case study approach. Data were collected from 39 key informants, consisting of vulnerable households and relevant community stakeholders, using purposive selection. Data collection was conducted in 2024 through focus group discussions, in-depth interviews using a semi-structured interview guide, and field observations. The data were analyzed using content analysis, while triangulation and member checking were employed to ensure the credibility of the findings.
Main Results: The Sinpraethong Network exemplifies strong social capital across three dimensions: Bonding, bridging, and linking social capital. These dimensions are interconnected and mutually reinforcing in enhancing access to resources, knowledge, and economic opportunities, thereby reducing household vulnerability. However, access to social capital remains uneven, as some households face constraints related to time, income, health, and self-confidence, limiting their full participation in network activities.
Involvement to Buddhadhamma: Bonding social capital reflects the Buddhist principle of spiritual friendship (Kalyāṇamitta), which plays a key role in fostering trust and a sense of belonging within the community. It also aligns with the Brahmavihāra principles of loving-kindness (Mettā) and compassion (Karuṇā), emphasizing non-judgmental support and a balanced way of living in accordance with the Middle Way. Meanwhile, bridging and linking social capital align with the principle of Saṅgahavatthu (Social Integration), which facilitates connections among individuals with diverse statuses, groups, and roles. This, in turn, promotes shared resource use, constructive communication, and collaborative action for the common good. As a result, knowledge, community resources, and economic opportunities can circulate more effectively and meaningfully. However, unequal access to social capital reflects underlying structural constraints, consistent with the principle of the Four Noble Truths concerning the causes of suffering (Samudaya), which arise not solely from individual conditions but are shaped by broader structural contexts of household livelihoods.
Conclusions: Social capital serves as a key mechanism for reducing rural household vulnerability, particularly when designed and mobilized in alignment with local community contexts and grounded in Buddhist principles. Integrating Buddhist perspectives into the conceptualization of social capital provides a lens for understanding it as a dynamic and interactive process shaped through practice and participation. This process fosters mutual support and collective learning, thereby enhancing the community's capacity to sustainably alleviate suffering. This study contributes to advancing knowledge on social capital in Buddhist community contexts and offers policy implications for grassroots economic development that emphasize sustainability, equity, and the inclusion of vulnerable households.

Keywords: Development # Buddhist Community Capital

ที่มา: ปีที่ 11 ฉบับที่ 2 (เมษายน - มิถุนายน 2569)
Vol. 11 No. 2 (April - June 2026)
สามารถอ่านเพิ่มเติมฉบับเต็มได้ที่
https://so04.tci-thaijo.org/index.php/JSBA/article/view/286839

ติดต่อลงบทความ หรือสอบถามเพิ่มเติมที่
พระครูนิติธรรมบัณฑิต (สุริยา คงคาไหว) ผศ. ดร.
บรรณาธิการวารสาร

18/09/2026

📘บทความที่ 10
OF THE KUANKRENG SWAMP: A BUDDHIST-LED JOURNEY TOWARD SUSTAINABLE FOREST STEWARDSHIP

By Saowapong Yamaphat, Wee Rawang, Pagorn Singsuriya, Seree Woraphong, Patranit Srijuntrapun

Faculty of Social Sciences and Humanities, Mahidol University, Nakhon Pathom, Thailand

of Buddhist Anthropology Temple of Wang Tawan Tok Nakhon Si Thammarat Province
#คุณภาพ TCI ฐาน 1 (ปี)

Abstract
Background and Objectives: The Kuankreng Peat Swamp Forest (KPSF) in Southern Thailand is a vital social-ecological system providing critical ecosystem services. However, it faces severe threats from recurring wildfires and land degradation, often driven by a disconnect between human ethics and nature. This study aimed to examine the current environmental conditions, ecological benefits, and factors contributing to environmental degradation in KPSF; To assess existing environmental education learning frameworks and community awareness related to KPSF management; To develop the DHAMMA-EE Model by integrating Buddhist principles with environmental conservation practices; and To evaluate the quality and effectiveness of the model.
Methodology: This research employed a participatory mixed-methods design conducted across three provinces: Nakhon Si Thammarat, Phatthalung, and Songkhla. To address the first two objectives, a situational analysis was performed through a quantitative survey of 400 residents, using proportional stratified random sampling to identify degradation factors and current awareness levels. Qualitative data were gathered via in-depth interviews and focus group discussions with 53 purposively selected community leaders and ecological experts to evaluate existing educational frameworks. For the third objective, the DHAMMA-EE Model was synthesized by integrating the "B-EE Process" with core Buddhist tenets, specifically Paticcasamuppada (Dependent Origination), Tilakkhaṇa (Three Characteristics), and Tisikkhā (Threefold Learning). Finally, the fourth objective was fulfilled by implementing the model through community workshops and evaluating its effectiveness using the Kirkpatrick Evaluation Framework, which measured four levels: Reaction, Learning, Behavior, and Results (Public Benefit).
Main Results: The findings demonstrated that the DHAMMA-EE Model significantly facilitated "Environmental Actualization" among participants. By anchoring environmental education in the principles of Dependent Origination, Three Characteristics, and Threefold Learning, the model successfully shifted stakeholder mindsets from anthropocentric consumption to social-ecological interdependency. Quantitatively, the evaluation showed exceptionally high scores across all Kirkpatrick dimensions. Participants demonstrated a profound increase in cognitive understanding of peat swamp ecology (x ̅ = 8.04), while the behavioral assessment revealed a proactive commitment to wildfire prevention and sustainable harvesting. Most notably, the model empowered the community to initiate 20 local stewardship projects. The "Public Benefit" score (x ̅ = 8.02) confirmed that the integration of Buddhist ethics fostered a sense of "Local Dignity" and self-reliance, creating a resilient social-ecological harmony that transcends conventional top-down management approaches.
Involvement to Buddhadhamma: This research is categorized under Applied Buddhism, particularly Buddhism and sustainable development, as it demonstrates the application of Buddhist wisdom to address modern environmental crises. Specifically, the development of the DHAMMA-EE Model serves as a Buddhist innovation in the form of process and method development for ecological preservation. Furthermore, the study aligns with Buddhism and sustainable development by integrating the principles of Dependent Origination, Three Characteristics, and Threefold Learning to foster long-term environmental stewardship within the KPSF. By addressing spiritual causes through mindful discipline, this integration shifts behavior toward a compassionate, interdependent relationship with nature.
Conclusions: The DHAMMA-EE Model proves to be a robust and culturally resonant framework for environmental management in Buddhist-majority contexts. Unlike standard educational programs that focus solely on information transfer, this model facilitates an internal transformation, a "Heart-centered" journey, that leads to sustainable collective action. The research concludes that for the KPSF to survive and thrive, management strategies must move beyond biophysical conservation to include the spiritual and ethical dimensions of the human spirit. The DHAMMA-EE Model offers a scalable and adaptable pathway for other threatened ecosystems, demonstrating that when environmental stewardship is rooted in ancient wisdom, it provides a powerful catalyst for modern ecological restoration and social well-being.

Keywords: -based Environmental Education Peat Swamp Management Stewardship -led Conservation

ที่มา: ปีที่ 11 ฉบับที่ 2 (เมษายน - มิถุนายน 2569)
Vol. 11 No. 2 (April - June 2026)
สามารถอ่านเพิ่มเติมฉบับเต็มได้ที่
https://so04.tci-thaijo.org/index.php/JSBA/article/view/287268

ติดต่อลงบทความ หรือสอบถามเพิ่มเติมที่
พระครูนิติธรรมบัณฑิต (สุริยา คงคาไหว) ผศ. ดร.
บรรณาธิการวารสาร

15/09/2026

📘บทความที่ 9
MOVEMENT AND PROPRIOCEPTIVE AWARENESS IN OLDER THAI ADULTS: A BUDDHIST-INFORMED STUDY OF EMBODIED CONFIDENCE

By Amaraporn Surakarn, Areeya Nilsson

Behavioral Science Research Institute, Srinakharinwirot University, Bangkok, Thailand

of Buddhist Anthropology Temple of Wang Tawan Tok Nakhon Si Thammarat Province
#คุณภาพ TCI ฐาน 1 (ปี)

Abstract
Background and Objectives: Older adults often demonstrate slower movement patterns, hesitate to stand up, or experience difficulties with balance, which frequently indicate aging in daily life. The ability to perceive body position, movement, and muscular effort gradually deteriorates as a result of these experiences, which can affect mobility, self-confidence, and independence. Proprioception senses and controls body position and movement through receptors in muscles, joints, and skin. Although movement-based interventions provide physical benefits, little is known about how older adults' proprioceptive awareness changes as a lived, embodied process, particularly in relation to their overall physical and mental well-being. This study aimed to explore how older Thai adults experience changes in body awareness through mindful movement, to interpret these experiences through the Buddhadhamma lens, and to understand how awareness contributes to embodied confidence in daily life.
Methodology: A qualitative phenomenology study was employed to gain insight into the participants' lived bodily experiences. Eight older Thai adults, aged 61 to 67, were included in an eight-week training program focused on gentle, mindful movement and effort regulation. After completion of all the sessions, participants participated in in-depth, semi-structured interviews lasting 60 to 90 minutes. Thematic analysis was used for analyzing the data, focusing on three key areas: Awareness of posture, calm and controlled movement, and the ability to adjust effort gently and kindly.
Main Results: Participants reported greater awareness of posture, resulting in enhanced alignment and balance; More consistent and stable movement accompanied by a sensation of calmness; And a better capacity to regulate muscular effort with precision. Consistent with the first objective, these changes reflected proprioceptive awareness as a progressive lived process, generally described as "Feeling the Body More Clearly," with greater sensitivity to subtle shifts in weight, tension, and balance. These changes implemented across into daily activities, where participants found it easier to move around, were less fearful of falling, and felt more confident in their own abilities when standing and walking. Addressing the second objective, these experiences reflected mindful awareness (Sammā-sati), balanced and non-forcing effort (Sammā-vāyāma), and stable, continuous concentration (Sammā-samādhi) from a Buddhadhamma perspective. Participants also expressed a relationship with their bodies through patience and loving-kindness (Mettā), corresponding to a transition from exertive control to gentle, mindful awareness. In line with the third objective, these bodily changes were experienced as increased ease, stability, and trust, contributing to the development of embodied confidence in daily life.
Involvement to Buddhadhamma: This study explored Buddhadhamma principles through applied practice in mindful movement, focusing on the development of mindfulness (Sammā-sati), concentration (Sammā-samādhi), right effort (Sammā-vāyāma), and loving-kindness (Mettā). These characteristics emerged from lived experience rather than doctrines, turning a bodily awareness into practical understanding and self-monitoring. The findings suggest how contemplative principles can be applied to movement-based practice, linking traditional Buddhist concepts with contemporary health promotion.
Conclusions: The findings suggest that mindful movement informed by Buddhadhamma may support proprioceptive awareness and embodied confidence in older adults. Participants' experiences indicate that incorporating mindful attention, balanced effort, and sustained concentration into movement practice might cultivate a more attentive, calm, and compassionate relationship with the body. These changes extended beyond physical improvement, contributing to greater ease, stability, and trust in everyday movement over time. Although based on a modest qualitative sample and not intended for extensive generalization, the findings spotlight the potential benefits of integrating contemplative principles with movement-based practices to promote active and mindful aging.

Keywords: Awareness Confidence Movement

ที่มา: ปีที่ 11 ฉบับที่ 2 (เมษายน - มิถุนายน 2569)
Vol. 11 No. 2 (April - June 2026)
สามารถอ่านเพิ่มเติมฉบับเต็มได้ที่
https://so04.tci-thaijo.org/index.php/JSBA/article/view/286996

ติดต่อลงบทความ หรือสอบถามเพิ่มเติมที่
พระครูนิติธรรมบัณฑิต (สุริยา คงคาไหว) ผศ. ดร.
บรรณาธิการวารสาร

12/09/2026

📘บทความที่ 8
EMOTIONAL WELLNESS ACROSS GENERATIONS THROUGH TRI-SIKKHĀ

By Chetnitipath Promchin1, Phra Thana Pimparat2, Sirima Chancharoen3, Panachphongphan Bodhisatirawaranggoora2

1Graduate School of Vajiranyanavarorasa, Mahamakut Buddhist University, Nakhon Pathom, Thailand

2Faculty of Religion and Philosophy, Mahamakut Buddhist University, Nakhon Pathom, Thailand

3Ban Prokfa Subdistrict Health Promotion Hospital (SHPH), Chonburi, Thailand

of Buddhist Anthropology Temple of Wang Tawan Tok Nakhon Si Thammarat Province
#คุณภาพ TCI ฐาน 1 (ปี)

Abstract
Background and Objectives: In everyday life, individuals across all age groups face increasing emotional stress from academic pressure, work demands, and rapid social change. These challenges directly affect emotional stability and quality of life, making emotional well-being a critical concern across the lifespan. There is a growing need for culturally grounded approaches. The Buddhist Threefold Training (Tri-sikkhā), comprising Sīla (Ethics), Samādhi (Concentration), and Paññā (Wisdom), offers an integrated framework for regulating behavior, emotion, and cognition. However, its empirical application across different stages of life remains limited. This study aimed to explore the state of emotional well-being across different age groups, to examine the relationship between emotional well-being and the Threefold Training (Tri-sikkhā), and to identify the roles of Sīla, Samādhi, and Paññā in emotional development across the lifespan.
Methodology: This study employed an exploratory sequential mixed-methods design comprising two major phases. In Phase I (Qualitative), purposive in-depth interviews were conducted with 12 key informants selected from a pool of 40 specialists, including Buddhist scholars, contemplative practitioners, and psychology specialists with expertise in Tri-sikkhā, holistic wellness, and lifespan human development. In Phase II (Quantitative), the instrument was administered to a final sample of 400 participants (n = 400) drawn from a multigenerational population in Ko Chan District, Chon Buri Province (N = 26,967). Quantitative data were analyzed using descriptive statistics, Pearson correlation analysis, exploratory factor analysis, chi-square testing, and multiple regression analysis. Findings from both phases were integrated to formulate age-specific practical guidelines for sustainable emotional flourishing across the lifespan.
Main Results: The findings demonstrated significant positive correlations between all components of the Threefold Training and emotional well-being (p < .001). However, the most striking discovery was the dynamic synchronization between specific training components and developmental stages. For children, Sīla was the most significant predictor of stability (β = .55), as ethical training cultivates rule-based behavior, reduces harmful actions, and creates a stable social environment, which directly supports early emotional security and self-regulation. For adolescents and adults, Samādhi emerged as the critical variable (β = .61 and β = .58, respectively), as concentration training strengthens attentional control, reduces emotional reactivity, and enables individuals to manage stress through sustained awareness and mental focus. Conversely, for older adults, Paññā (Wisdom) became the dominant predictor (β = .68), as insight-based understanding allows individuals to reinterpret life experiences, let go of attachment, and reduce suffering through the realization of non-self (Anattā) and impermanence.
Involvement to Buddhadhamma: Tri-Sikkhā operationalizes Buddhadhamma into a psychological framework for emotional regulation. Sīla serves as a behavioral stabilizer by reducing moral conflict; Samādhi functions primarily as attentional self-regulation; and Paññā (Wisdom) functions as the highest form of cognitive restructuring, aiming to dismantle ego-centric biases (Anattā) that underlie mental suffering. This study is situated within Applied Buddhism and aligns with the development of wisdom and morality, as it applies Tri-Sikkhā to enhance ethical conduct, mental stability, and insight across different stages of life.
Conclusions: The study supports Tri-sikkhā as an empirically grounded Buddhopsychological framework for lifelong emotional flourishing. The findings show that emotional well-being can be effectively supported through different components of Tri-sikkhā across the lifespan, with Sīla strengthening stability in childhood, Samādhi supporting emotional regulation in adolescence and adulthood, and Paññā fostering insight and acceptance in later life. This research offers a roadmap for educators, mental health practitioners, and policymakers to foster social harmony and sustainable well-being across generational diversity.

Keywords: Wellness -sikkhā Diversity Psychology Resilience

ที่มา: ปีที่ 11 ฉบับที่ 2 (เมษายน - มิถุนายน 2569)
Vol. 11 No. 2 (April - June 2026)
สามารถอ่านเพิ่มเติมฉบับเต็มได้ที่
https://so04.tci-thaijo.org/index.php/JSBA/article/view/287249

ติดต่อลงบทความ หรือสอบถามเพิ่มเติมที่
พระครูนิติธรรมบัณฑิต (สุริยา คงคาไหว) ผศ. ดร.
บรรณาธิการวารสาร

09/09/2026

📘บทความที่ 7
BUDDHIST AGENCY IN CONTEMPORARY INDONESIA: TRIBUANA MANGGALA BHAKTI AS A NEW PRACTICE

By Candra Dvi Jayanti1, Yulianti2

1Center for Religious and Cross-cultural Studies, Graduate School, Universitas Gadjah Mada, Yogyakarta, Indonesia

2Faculty of Cultural Sciences, Universitas Gadjah Mada, Yogyakarta, Indonesia

of Buddhist Anthropology Temple of Wang Tawan Tok Nakhon Si Thammarat Province
#คุณภาพ TCI ฐาน 1 (ปี)

Abstract
Background and Objectives: Buddhism, though practiced by a minority in Indonesia, a country with the world's largest Muslim population, represents a religion of rich multidimensional traditions, with Mahayana, Theravada, and Vajrayana coexisting across the archipelago. Within this landscape, Javanese Buddhists occupy a particularly complex position. They live within a state framework on religion largely shaped by a monotheistic paradigm that conceives religion as a singular, exclusive, and clearly bounded belief system. Yet their lived religiosity embodies a hybrid religious life shaped by the historical layers of Hinduism, ancient Buddhism, Islam, and Kejawen, which continue to inform how the Javanese Buddhist community perceives, practices, and expresses its religiosity. This tension between a singular conception of religion and a hybrid experience has prompted Javanese Buddhists to construct practices grounded in their own cultural identity, particularly within Theravada communities, which, though inspired by mainland Southeast Asian Theravada traditions, increasingly incorporate indigenous Javanese elements. One significant outcome is Tribuana Manggala Bhakti, a Javanese Buddhist religious-cultural rite developed in Jatimulyo, Kulon Progo, Yogyakarta. This research aims to examine the principles and patterns through which this community negotiates Buddhism and Javanese cultural identity through the invention of the Tribuana Manggala Bhakti, and to reveal what this negotiation discloses about the working of religious localization within a state framework oriented toward homogenous religion.
Methodology: This research applied an ethnohistorical approach, combining ethnographic fieldwork with historical analysis. Fieldwork was conducted with the Javanese Buddhist community in Jatimulyo, Kulon Progo, Yogyakarta, Indonesia, which was purposively selected as the primary site where Tribuana Manggala Bhakti is actively practiced. Field data were complemented by historical records and relevant scholarly literature on Buddhism in Indonesia and Southeast Asia.
Main Results: The findings revealed that the Javanese Buddhist community demonstrated significant agency in negotiating its religious identity. Rather than passively reproducing transnational Buddhist traditions, the community actively engages in a creative process of cultural negotiation by selectively integrating Javanese values, symbols, and ceremonial forms into Buddhist practice. Tribuana Manggala Bhakti emerged as the product of this negotiation, a ritual framework that was simultaneously Buddhist in doctrinal orientation and Javanese in cultural expression. For practitioners, the rite was not merely ceremonial but functioned as a way of embodying Buddhist values within a familiar cultural world, where reverence toward all sentient beings, gratitude toward ancestors, and harmony with nature became lived practices rather than abstract teachings.
Involvement to Buddhadhamma: From the perspective of applied Buddhism, this construction reflects a meaningful engagement with core Buddhist teachings, expressed through locally meaningful cultural forms. Tribuana Manggala Bhakti is essentially a form of puja, a widely shared devotional practice that serves as a vehicle for expressing core teachings. The community preserves the structure and intent of puja by integrating Javanese expression into its ex*****on, cultivating wisdom and moral sensibility through the doctrinal principle of reverence and loving-kindness toward all sentient beings across the three realms (Tribuana): Air, land, and water, from which the ritual derives its name. This illustrates how Buddhadhamma can serve as a flexible yet principled foundation that accommodates cultural diversity without compromising its essential doctrines.
Conclusions: The Javanese Buddhist community in Jatimulyo, through its construction of Tribuana Manggala Bhakti, occupies a dynamic position at the intersection of transnational Buddhist tradition and local cultural identity. This case exemplifies a broader pattern of religious localization in which a Buddhist community asserts cultural agency while maintaining doctrinal integrity. Tribuana Manggala Bhakti stands as a quiet testimony that religious life, when allowed to breathe within its layered historical roots, can remain faithful to doctrine while resisting the demand to become a homogenous, sealed-off form.

Keywords: Manggala Bhakti Buddhists Hybridity Invention Indonesia

ที่มา: ปีที่ 11 ฉบับที่ 2 (เมษายน - มิถุนายน 2569)
Vol. 11 No. 2 (April - June 2026)
สามารถอ่านเพิ่มเติมฉบับเต็มได้ที่
https://so04.tci-thaijo.org/index.php/JSBA/article/view/287312

ติดต่อลงบทความ หรือสอบถามเพิ่มเติมที่
พระครูนิติธรรมบัณฑิต (สุริยา คงคาไหว) ผศ. ดร.
บรรณาธิการวารสาร

06/09/2026

📘บทความที่ 6
-ORIENTED MANAGEMENT THROUGH THE COMMUNITY OF BAN SANAM ACCORDING TO THE PRINCIPLE OF SANGAHAVATTHU

By Phrarat Uthaisophon Manat Sa-art, Rawiphon Charunphankasem, Phrakhru Uthitsarasophon Samruam Premchit, Phra Phuttiphong Klamthawi

The Foundation for the Promotion of Buddhism in Uthaitani, Uthaitani, Thailand

of Buddhist Anthropology Temple of Wang Tawan Tok Nakhon Si Thammarat Province
#คุณภาพ TCI ฐาน 1 (ปี)

Abstract
Background and Objectives: Buddhism serves as a fundamental foundation of life and culture in Thai society. The Four Sangahavatthu (Bases of Social Solidarity) principles are Dana (Giving), Piyavaca (Kindly Speech), Atthacariya (Useful Conduct), and Samanattata (Even and Equal Treatment), providing essential guidelines for fostering unity and harmonious coexistence. The Ban SaNam community in Uthai Thani Province maintains a close relationship with Buddhism and local culture. Therefore, examining Buddhist-oriented management through the community's way of life, based on the Sangahavatthu, is significant for understanding community identity and media communication patterns, as well as ultimately leading to the development of a community management model tailored to the local context. This study aims to: Examine the Buddhist-oriented management approach through the way of life of the Ban SaNam community based on the Sangahavatthu principles, to analyze the identity that connects Buddhism with local culture, to investigate media communication patterns utilized in Buddhist-oriented management within the Ban SaNam community, and to develop a Buddhist-oriented management model for the Ban SaNam community based on the Sangahavatthu principles.
Methodology: This study employed a mixed-methods research design. Qualitative data were collected through in-depth interviews with 12 key informants, selected via purposive sampling, including experts in Buddhist-oriented management, the Ban SaNam community identity, and media communication. Quantitative data were gathered using questionnaires from a sample group of 400 participants, comprising community leaders, abbots, assistant abbots, and temple committee members in Uthai Thani Province.
Main Results: The research findings indicated that the Sangahavatthu principles were effectively applied in the management of the Ban SaNam community. These principles support unity, cooperation, and mutual assistance among community members. The community's identity was closely connected to Buddhism and local culture, as reflected in its traditions, beliefs, and social activities, with the temple serving as a central institution, and media communication patterns were found to play a vital role in coordinating community cooperation and activities. The overall level of agreement regarding media use was high (𝑥̄ = 4.71, S.D. = 0.41), indicating that both traditional and modern communication channels contribute to effective information dissemination and participation.
Involvement to Buddhadhamma: This study is related to Applied Buddhism, focusing on Buddhism and sustainable development: Buddhist-oriented Management in the Ban SaNam. The community reflects the practical application of Sangahavatthu principles in everyday life. The Four Sangahavatthu (Bases of Social Solidarity) principles are: Dana (Giving) refers to giving, self-sacrifice, and sharing resources for the benefit of others without selfishness. Piyavaca (Kindly Speech) refers to speaking with polite, gentle, and sincere words and refraining from using harsh or abusive language. Atthacariya (Useful Conduct) refers to performing beneficial actions or rendering assistance for the benefit of others, and Samanattata (Even and Equal Treatment) refers to being consistent and impartial, sharing both suffering and happiness with others, and not taking advantage of others.
Conclusions: The Ban SaNam community exhibits a way of life and identity deeply rooted in Buddhism and local culture. The proposed "Buddhist-oriented Management Model" integrates Sangahavatthu principles within the community management process. This integration enhances public participation, strengthens social relationships, and promotes community resilience and sustainability. The temple serves as a central hub for religious and social activities, reinforcing collaboration among community members. Ultimately, this model provides a practical framework for sustainable community development based on Buddhist principles.

Keywords: -oriented Management Development Identity Communication

ที่มา: ปีที่ 11 ฉบับที่ 2 (เมษายน - มิถุนายน 2569)
Vol. 11 No. 2 (April - June 2026)
สามารถอ่านเพิ่มเติมฉบับเต็มได้ที่
https://so04.tci-thaijo.org/index.php/JSBA/article/view/287576

ติดต่อลงบทความ หรือสอบถามเพิ่มเติมที่
พระครูนิติธรรมบัณฑิต (สุริยา คงคาไหว) ผศ. ดร.
บรรณาธิการวารสาร

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