The purpose of this study is to investigate the background of the ceremony traditional patterns and procession as well as its important role to the community. Fifteen Nasao villagers were purposively sampled. The research tool is interview scripts of the informants. It was found that the Phi Khon Nam ceremony was one of the local traditions of the people in the Khong River basin which was known as the cultural group of Lanchang Kingdom origin with the belief of paying homage to their ancestors. The festival is held from the first to the third day of the sixth waning moon which lasts three days at Pho-Sri Temple Nasao Chiangkhan District Loei. The Phi Khon Nam plays an important role to the community on gathering lots of people who intend to express their gratitude and pay respect to the spirits of their ancestors who protect them control the well-beings of the villagers evoke the annual rain from the heaven and bless crops. Moreover it is believed that Phi Khon Nam is well-recognized as the heart and soul of the villagers and also the identity of the village well-beings and the unity of the community. In addition the Phi Khon Nam procession is the combination of local tradition and religious activities

The purpose of this research was to study the ways of Karieng tribal culture conserve and develop Karieng’s fabric and transfer technology to the target groups. The research instruments consisted of the interview the product prototype the opinion evaluation the performance evaluation the training evaluation. The sample groups used for this study comprised Karieng of Tambon Sridongyen Amphur Chaiprakan in Chaingmai province Karieng of Tambon Pangmoo Amphur Muang in Maehongson province Karieng of Tambonkhanaechue Amphur Maeramad in Tak province. Groups of 100 people were interested in these products and 25 trainees of Karieng of Tambon Sridongyen Amphur Chaiprakan in Chaingmai. Statistics used were percentage average and standard deviation. The results revealed that 3 Karieng groups were the same culture ways in the religion languages the life ways costumes occupation culture tradition residents and family systems. They were different from Karieng of Tambon Pangmoo Amphur Muang in Maehongson who wore a brass collar were called long neck Karieng but some people weren’t wearing them in this day. Groups of Karieng Tumbon Khanechue Amphur Maeramad in Tak province will use the urban lifestyle and costumes. Groups of Karieng Tumbon Sridongyen Amphur Chaiprakan in Chiangmai will use in sufficient style farmers and employees. All of them were similar to wear Karieng’s fabric in ceremonies. The researchers concluded that the development of tribe’s fabric were applied the costumes style from the origins. We used two methods: the striped fabric and decorative materials were made in ten patterns. The evaluation of Karieng’s fabric product found that the sixth clothes pattern were the best suitable in decoration the pattern and design averaged 4.45. and the transfer technology evaluation trainees groups were Karieng of Tumbon Sridongyen Amphur Chaiprakan in Chaingmai province wanted to know and practice to develop the modern garment pattern base on the conservative of wisdom and creation the economic communities. The assessment result found that the female trainees who were farmer’s occupation primary education income less than 4000 baht were over 40 years. Before training they knew the Karieng garment design in moderate level. Sewing and decoration of Karieng garment were in high level. After training they knew more three things. They brought the knowledge to use in high level. The trainees want to train the next time in the highest.

The objectives of the research ancient woven design of Laocrung Baan Kokemor Uthai Thani province to study and collect ancient woven designs of Laocrung to preserve knowledge about woven design and to conserve the ancient woven design of Laocrung Baan Kokemor in view of their indigenous knowledge about weaving particularly identity in color and weaving techniques which show off the charming customs traditions cultures and belief reflected in Laocrung. This research aimed to study phasin of more fabrics than 50 years and present pattern by pattern comparisons to effect conservation and maintain database of Laocrung Baan Kokemor. The study found that Phasin ancient woven design of laocrung Baan Kokemor is unique in three identities: 1) the Nature of Phasin can be divided into four types--sinmeeta sinmeenoi whole sin and sipsiw pattern; 2) the color scheme is always in red lac sin; and 3) the color marking is in the mudmee pattern called “tamtakor”. Phasin weave patterns were found mudmee pattern such as khor luang-noi luang-yai ta-pho hongse nark khor-rakhung mee-luangnoi khun-chung mee-tapao nak-kad klong mee-tayai nak song hua lao dan noi nok khor kai klong kee kab thong punchung sumroaj huatud sumroaj hua laem lai khorkhue khorging and tapaokaew; jog patterns such as a-ae khonglueng hongse luk kruengplong (striped mini employed in all) tuay khorkumsorn khorkumlek korkhuenoi khorbuay dokkaew khorkhueyai khunrom and jog ueng-peek-kai; and khid patterns such as khidsiw and mae rod.

The research purposes were design and develop the style of hand-woven fabric with Thai Song Dam style at Khaoyoi District in Phetchaburi Province. It can promote the new design by native woven fabric. There were 3 study issues in this research such as the characteristic of Thai Song Dam native woven Khaoyoi District Phetchaburi Province the attitudes of sample group towards to Thai Song Dam native woven and the requirements for pattern styles of Thai Song Dam native woven clothes. Research tool was a questionnaire what it measured the attitudes and the requirements in the pattern styles of Thai Song Dam native woven clothes. The sampling group was female about 25 -30 years old. The selected sample was female in 25-30 aged. They moderate chosen the native woven fabric for their lifestyle. In addition utilization of native woven was not only developing their personality but it also conserve the nation heritage for keeping the native woven to the next generation. The casual wears were an appropriated style for this research.The design refer to 2014 fashion trend what it used the basis structure and using the quilting style combined with Sinhs tangmo pattern (Laos skirt fabric). The results can make the modern style corresponding to the target group. The main colors were black and blue what it the main color of Sinhs tangmo pattern. Moreover the quilting technique made the opening area and the different view from the other hand-woven clothes. For the results it can apply to design and develop the other native woven fabric style in the future.

This thesis entitled Being Phuan in Contemporary Thai Society emphasized the aspeets of self-defining of the Phuan minority in Central Thailand an ethnic group migrating from Northern Laos two centuries ago perceived through the recognition and invention of Phuanness which has varied thoroughly up on different social contexts during the past several decades. It considered the existence of Phuanness in the contexts of the establishment and activities of the Phuan Association (Chomrom Thai-Phuan) the Phuans cultural revivals and the access of employing Phuanness to promote tourism business. There were many complicated aspects involved in the identification of Phuan people in Thailand during globalization period so the following questions were raised for a systematic analysis: (1) How could we understand the historical background and roots of the Phuan and their impacts on Phuan peoples self-identification today? (2) How were the Phuan peoples expression of their recognition and recall through cultural group formation characterized? (3) Under the tourism promotion and local cultural conservation phenomena that counted everything under the Contemporary Thainess umbrella and as a result transformed diversifying cultures into national commodities what were the identities of the Phuan and what were their positions in those phenomena? The analysis was based on both anthropological field data and library documents. The study of Phuans history showed that Phuan peoples self-identification existed in several forms which leaded to a difference in self-perception and self-connection of the Phuan based on sources of information. Nevertheless Phuans historical identities were linked to history of the state. Their historical backgrounds were occasionally selected for repeat to deepen the common understandings of the ethnic Phuans roots. But the Phuan in each area would choose the best set of history that fit them. The gatherings of Phuan people gave them an opportunity to express their common recognition and recall by organizing cultural events. Through these activities the Phuan could define their identities and choose to conserve and support what they have seen importance to them. The Phuan at present perceived their cultural root through the oral history and historiography complied under the Thai nation-state ideology. The variation ofPhuans culture history and cultural invention found among the Phuan groups in different parts ofThailand was explicable in the lights oflocal social contexts as well as ofthe ideal cultural and ethnic variation acceptable under the states political ideology. More recently the Phuanness expression has been sculptured and employed in the manner to promote Thai tourism.