MODEL OF DEVELOPMENT OF A VIRTUOUS COMMUNITY FOR STRENGTHENING SOCIAL HARMONY IN THE FIVE PRECEPTS VILLAGE OF NONG KHAI PROVINCE

Abstract

This research article aimed to: 1) examine the components of model moral communities in promoting social harmony within the Five Precepts Villages in Nong Khai Province; 2) develop model moral activities for enhancing social harmony in the Five Precepts Villages in Nong Khai Province; and 3) propose a model for the development of model moral communities in Nong Khai Province. The study employed a mixed-methods approach by integrating documentary research with qualitative field research through the framework of “Bowon” (Home–Temple–School/State collaboration), the Five Precepts, and the principles of Kalyāṇamitta (spiritual friendship). The research areas consisted of model moral communities, namely Wat Manee Khot in Phon Phisai District and Wat Uthumphon in Mueang Nong Khai District. The key informants included 30 monks and laypersons representing the Sangha, community leaders, local administrative agencies, occupational groups, local philosophers, and related community members. The research instruments comprised document analysis, in-depth interviews, and focus group discussions. Data were analyzed using content analysis, triangulation between documentary and field data, and analytical description.

The research findings revealed that: 1) the documentary research indicated that the Five Precepts Village Project employs the Five Precepts as an ethical foundation and utilizes the “Bowon” mechanism as a system for community mobilization, while the field research identified four components of community management: planning, organizing, personnel management, and directing; 2) the model moral activities integrated the Five Precepts with local cultural ways of life, including merit-making events free from vice-related activities, community funds, waste banks, occupational groups, and volunteer activities, which encouraged participation, reduced risky behaviors, and increased trust within the community; and 3) the model for developing moral communities consisted of faith, Kalyāṇamitta relationships, Dhamma listening, and Dhamma practice, all of which functioned collaboratively with households, temples, and government agencies, resulting in stronger communities and sustainable social harmony.