SUFFiciENcy EcONOMy ANd GRASSROOtS DEvElOPMENt

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206 The Meaning of Sufficiency Economy International Conference be considered as activities that promote sufficiency. Punna ceremonies mean social events that call for the assistance of communities’ members in terms of labour, money and any other resources. According to Isaan tradition, the Twelve Traditions (Thai: ฮีตสิบสอง), the date of the full moon is the date for a Buddhist ceremony. The Twelve Traditions Punna ceremonies usually take place at local monasteries and are hosted by everyone in the village. Each month requires different food and objects or talisman to use in the ceremony. For example, rice-egg crackers are needed for the Punna ceremony of the second moon, the parade telling the story of a Bodhisattva (a compassionate higher being or Buddha-to-be) is needed for the fourth moon Punna ceremony and the big column of candle is made in the occasion of eighth moon Punna. Moreover, several Punna ceremonies apart from the Twelve Traditions, hosted by families, such as newborn cerebrations, weddings, ordinations and funerals could be observed. According to Isaan tradition, participating in Punna ceremonies is the expression of social cohesion. The one who misses several Punna ceremonies would be considered skeptical and could be disregarded from the community members. Therefore, Punna ceremonies can be considered as social events for its member to meet monks and practice Buddhist precepts, to confirm their community belonging, to share information and resources and to conserve traditional art and culture. While the economic aspect of the Survival domain explored the ability to produce commodities to save some money, the “Sufficiency” domain explored factors to ensure that the money is saved and spent mindfully. In conclusion, Sufficiency explored in the Inpaeng network is the ability to “think before spending and consuming”. To develop that ability, it involves the practice of mindfulness, the participation in religious ceremonies as chances to meet monks and chances to practice Buddhist precepts. Moreover, the locally appropriate financial organisation is also one of the factors to reinforce that ability. Sustainability Unlike Survival and Sufficiency, the domain of Sustainability is not the characteristics of an individual or a household; it is the attribute of the aggregated units. Sustainability concerns the characteristics of participants’ communities and their perceptions of those communities. Sustainability involves social engagement, social trust, environmental issues, the local natural resource management, and the perception to the young generation. Explored in rural communities, social groups can be categorised into several groups according to the objectives of those groups such as recreation groups, volunteer groups, financial groups, saving groups, religious groups, occupational groups, and administrative groups. Inpaeng network presents a variety of activities for its members to subscribe. Its activities range from administrative groups of Inpaeng trainers, Inpaeng administrators and staff to volunteer groups, local radio DJ groups, bush fire
The Meaning of Sufficiency Economy International Conference 207 prevention patrol groups, community ecologists groups to saving groups to occupation groups of seedling, herbal medicine, wine maker group, bio-diesel group and others. According to rural Isaan community context, the sense of social trust is expressed in the way their houses are set up. People who live in the same village know each other. Most of the houses are elevated one floor houses with an open ground area. The area is used as the multi-purpose space. It can be interchangeably utilised as a dining area, living space, greeting area, meeting hall or even as a children’s play ground. The rough fences around village houses are for preventing animals, such as cattle and stray dogs, not people, to enter the area. It is a common tradition to talk to strangers entering the village. After knowing each other, it is also very common to call the strangers for a dinner. This trust issue can be observed through the Inpaeng training courses. The accommodation area in Inpaengcentre can host up to thirty trainees. However, if there are more trainees who are participated in a 3-day training program, they would spend their nights in villagers’ houses around the centre. It can be assumed by the evidence above that the level of people trust in the area of study is high. Many Inpaeng leaders gain trust from the members. Although some of the Inpaeng leaders are also public authorities such as village headmen or Tambon headmen, but a large number of them are not. This study found that concern with the young generations is an important issue. These concerns can be categorised into two groups. Firstly, it is a worry about reckless behaviours of youngsters living in the villages. The issues of drunk driving, motorcycle racing, drugs, sexual misbehavior and gangs fighting in the young generation were concerned by the older adults. When asked what factors contributed to the violence in the village, many of the participants referred to “those youngsters”. Concerned by this issue, the Inpaeng network has some constructive programs established for the younger generations to keep them from those risk behaviours. The “Dekhak Tin” (Thai: เด็กฮักถิ่น)or “kids love homeland” program was initiated by the Inpaeng network. The program trained the local adolescents to understand the interconnectedness between the trainees and their ecosystem. A project showing that everything is intertwined with everything was introduced. A program called “Inpaeng community ecologists training” aimed to draw the young adult generation back from working as cheap labour in big cities, to sustainable, self-reliance farming in their hometown. The research field note below describes Inpaeng community ecologists are as follows:
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SUFFiciENcy EcONOMy ANd GRASSROOtS DEvElOPMENt

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