Journal of Green Learning Journal of Green Learning, e-ISSN 2807-890X Vol. 2, No. 2, 2022, pp. 86-91. DOI: 10.53889/jgl.v2i2.113 -------------------------------------------------------- Moon-Mung Phutai: The Process of Creating a Socio-Cultural Learning Space through Ethnic Textile Wisdom in Sakon Nakhon Basin, Thailand Nontawan Saenprai 1 , Charin mangkhang 2 , Atchara Kerdtep 3 , Thongchai Phuwanatwichit 3 1 Social Studies Program, Faculty of Education, Chiang Mai University, Thailand 2 Department of Curriculum, Teaching and Learning, Faculty of Education, Chiang Mai University, Thailand 3 Department of Human Relation, Faculty of Humanities, Chiang Mai University, Thailand Article Info ABSTRACT Article history: Received April 9, 2022 Revised May 20, 2022 Accepted July 15, 2022 The objectives of this article are to (1) study Moon-Mung Phutai in Sakon Nakhon basin in geographic, economic, social and cultural aspects; (2) study Moon-Mung of the ethnic textile wisdom of Phutai in Sakon Nakhon basin, Thailand, and (3) synthesize the pattern of the process of creating social-cultural space in terms of ethnic textile wisdom of Phutai in Sakon Nakhon basin, Thailand. This study uses the qualitative study method and participant observation. The results of the study found that (1) Moon-Mung Phutai in Sakon Nakhon basin area that is still preserved or inherited include belief in spirits and soul, language, food, weaving wisdom and fabric patterns, although their residence and occupation have changed (2) textile wisdom of Phutai ethnicity in Sakon Nakhon basin area is the ability of Phutai women to weave clothes for household use especially the Sarong which is called Tinto that has a specific aspect and an indigo-dyed three-quarter sleeve shirt, (3) the pattern of the process of creating a social and cultural space in terms of ethnic textile wisdom of Phutai in Sakon Nakhon basin is divided into 2 levels. Keywords: Ethnic Phutai Sakon Nakhon basin Textile wisdom This is an open access article under the CC BY-SA license. Corresponding Author: Nontawan Saenprai, Social Studies Program Faculty of Education Chiang Mai University Thailand Email: nontawan_s@cmu.ac.th 1. INTRODUCTION The historical landscape of Sakon Nakhon basin consists of 8 provinces namely Sakon Nakhon, Nakhon Phanom, Mukdahan, Nong Khai, Udon Thani, Loey, Nong Bua Lamphu and Bueng Kan. Sakon Nakhon basin is a place of civilization that has been inhabited by humans since prehistoric times of Ban Chiang era which came to set up a place of various ethnic https://creativecommons.org/licenses/by-sa/4.0/ 87 groups that leads to the cultural diversity (Institute of Language, Arts and Culture, Sakon Nakhon Rajabhat University, n.d.). It has been inherited and passed on until the present, especially in the field of ethnic textile wisdom. Culture is a symbolic system in which people of the same ethnic group or people living in the same society share a common culture. It has been passed down from generation to generation like textile culture that it is one of the four essentials for life that can indicate the status of the wearers (Fuengfusakul , 2003; Ganjanapan, 2008; Chudhavipata, 2012). It can also be a social aid and show the status of women because weaving is a duty of women both at the household and community levels (Phassadu, 1992). Most of the transmission is transmitted to female members (Kaewthep, 1998). There is an accumulation of wisdom that has been passed on from generation to generation. Phutai people are considered to be one of outstanding ethnicities in textile wisdom that has been recognized and passed down to the present day such as the Mekong literature that is entitled “Phaya Khamkong teaches slaves” wherein excerpts from the poem stated that; Lady, you should learn the knowledge Khit design, Loom weaving learn how to grow the mulberry Weaving cloth and silk sewing clothes Learning to pick up and embroidering Saew Dyeing silk, cotton hook Learning and adjusting the color, lady The lines of this ancient poem mean that in being a woman one has to learn weaving, doing Khit, growing mulberry, silk weaving, sewing, embroidery, dyeing silk threads, cotton threads, and tying because they reflect the role of women. In the past, weaving was a duty of women and to be able to weave leads to being a factor of family clothing (Chathiphot, 2010; Chathiphot, 2017). Therefore, the inheritance of weaving wisdom is important that has been passed on from generation to generation (Boonthieng, 2016). “Moon-Mung” means inheritance so Moon-Mung Phutai in this research means the cultural heritage that is related to the ethnic textile wisdom of Phutai which appears in an individual way of life and common identity. It is for the existence of ethnic groups in a multicultural society through the creating process of a social-cultural space in the field of textile wisdom which may have to borrow cultural features from other cultures to mix them together. However, the Phutai people were forcibly brought from the left bank of Mekong to Thailand (Komolmal & Cadchumsang, 2018). Although there were new settlements in new areas but in terms of dress, beliefs, language and food wisdom, there are still the cultural heritages of the group as usual and the cultural inheritance of Phutai ethnic group still maintains the identity and the cultural inheritance very well (Burrell, 2009; Chaiyakhan, 2013). Therefore, the researcher is interested in this study, Moon-Mung Phutai: The process of creating a social-cultural learning space through ethnic textile wisdom in Sakon Nakhon basin, Thailand. There were issues in the study of Moon-Mung Phutai in Sakon Nakhon basin in terms of history, economy, society, and culture aspects (Cheesman, 2004). 2. METHODOLOGY Knowledge of ethnic textile wisdom of Phutai in Sakon Nakhon basin, Thailand and synthesizing the pattern of the process of creating social-cultural learning space in terms of ethnic textile wisdom of Phutai in Sakon Nakhon basin, Thailand. The information was described and the data was compiled and examined by focus group discussion to check the facts. Then, the data was synthesized and used the presentation of research results by descriptive analysis. This study has 5 main processes as the following: 88 The first step, the study of documents and the conceptual framework of digital antropology is the study of documents and researches that is related to Phutai ethnic group and the study of documents and research papers that is related to the concepts and theories used in this research. To provide information on historical, economic and social contexts, as well as information about the identity of the Phutai ethnic group and information related to concepts and theories. There is also a study through the digital antropology framework which is the study of digital space that is now regarded as the world of digitalization (Kapilakanchana, 1987). The second step, the multi-method community study is a study of data from 2 parts: data from documents and data from field studies to know the contextual information on the area and the identity of Phutai ethnic group in Sakon Nakhon basin that include information on the creating process of cultural social area of Phutai ethnic group in Sakon Nakhon basin. The third step, the participatory field study is a field visit to study the information on the economic, social, historical context and identity of Phutai ethnic group by choosing to study Phutai people in Nong Sung district, Mukdahan Province, Phanna Nikhom district and Waritchaphum district, Sakon Nakhon province and Renu Nakhon district, Nakhon Phanom province and other areas who have knowledge of textile wisdom. The fourth step, data analysis is a study that analyzes data from documents and field study to suggest guidelines for creating social-cultural areas through the ethnic textile wisdom in Sakon Nakhon basin. The results were reflected by group discussion to verify the accuracy of information. The fifth step, summarizing and proposing research innovations. It is the use of all information that was obtained to draw conclusions and integrate the learning process of local studies. 3. RESULT AND DISCUSSION Moon-Mung Phutai in Sakon Nakhon basin area that are still preserved or inherited includes superstition and soul, language, food, wisdom of weaving and fabric patterns. The things that are changed include residence and occupation. That is, the minorities learn to live with nature in balance by cooperitng with nartual environemnts (Lefebvre, 1991; Leepreecha, 2004). Moon-Mung Phutai of ethnic textile wisdom in Sakon Nakhon basin area is the ability of Phutai women to weave cloth for household use (Ketsingsoi, 2011; Boonpila, 2015; Changruea, 2016). Especially, Sarong that has a specific character called Tinto and an indigo- dyed three-quarter sleeve shirt. The weaving pattern is influenced by the Buddhist belief and the influenced by the adaption to suvive with natural environments (Figure 1). The pattern of the process of creating a social-cultural space in terms of textile wisdom of Phutai ethnic group in Sakon Nakhon basin area is divided into 2 levels: the individual level where the area is created through the belief in Buddhism. As a result of tourism, the Phutai ethnic group is known. In addition, the area was created through the integration of the consciousness of one ethnic group through the World Phutai Association. For the common identity level, Phutai ethnic group represents as a symbolic interaction that depends on the social structure that is creating an area of textile wisdom through educational institutions and the monarchy (Mankhoksoong, 2004; Moryadee, 2010; Linphosan, 2012). 89 Figure 1 Phutai ethnic group performed dancing to worship Phra That Choeng Chum, Sakon Nakhon province Phutai ethnic group has a symbolic approach to fighting, negotiate and adaptation so that their group can coexist with social structures that rely on new centers of power both in terms of history, economy, society and culture. It is by bringing the matter of religion, spiritual worship and textile wisdom to create a social area (Mangkang, 2016; Pananankhonsab, 2017). The process of creating a social and cultural area of Phutai ethnic group in Sakon Nakhon basin is a creation of an area through religion (Pha-in, 2016). The results showed that it influences to tourism, creating a learning space through the collective consciousness of Phutai ethnic group, creating space through educational institutions and creating space through the monarchy (Dumrongsakul, 2011; Narkurairattana, 2015; Nitipaparnan, 2015). 4. CONCLUSION A process of creating a social-cultural learning space in terms of textile wisdom of the Phutai ethnic in Sakon Nakhon basin, Thailand. It is the creation of a space through a unique dress that can create acceptance from other ethnic groups in a multicultural society. In the educational model of Thailand, there has been a discrepancy in the understanding of Phutai ethnic group about textile wisdom. Therefore, the curriculum and social studies textbooks need to be reviewed to create the learning process for local studies. 5. ACKNOWLEDGEMENT I would firstly like to thank all teachers for their advice throughout my dissertation conducting, including Professor Dr. Supachai Singyabuth, the committee chairperson for his service and valuable suggestions, and Associate Professor Dr. Charin Mangkhang, my dissertation advisor, for his encouragement and teaching with his spirituality in teaching as a giver. As well as Associate Professor Dr. Atchara Kerdtep, Associate Professor Dr. Thongchai Phuwanatwichit, and Associate Professor Dr. Jarunee Dibyamandala for their advice and constant encouragement. 90 REFERENCES Boonpila, N. (2015). Ways of life, beliefs and wisdom of Phutai tribes in northeastern Thailand. Khong Chee Moon Local Journal, 1(1), 111-132. Boontiang, S. (2016). Pa Saew: Original of designs on Pa Prae-wa. International Journal of Khon Kaen University, Humanities and Social Sciences, 6(3), 56-70. Burrell, J. (2009). The field site as a network: A strategy for locating ethnographic research. 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