This research paper is qualitative research, and the objectives are as follows: 1) To study the context of the community and society Political Culture and economy that facilitate coexistence 2) To study the factors contributing to coexistence and peace based on diversity in a multicultural society. Data was collected by gathering them from relevant documents, In-depth interviews with informants, small group chat, and participatory observation. The groups that provide information consists of community leaders, religious leaders, ethnic leader’s expert and the villagers, totalling 39 people. The researcher found out that:   The social community context has strong relationships between networks. In terms of governance, there is a decentralized government to divide the government into a community worthwhile. Common village rules in terms of culture, beliefs, traditions, and rituals are inherited from ancestors and economic aspects, the concept of sufficiency economy is applied to the practice of integrated agriculture. It leads to the integration and formation of groups for the production, distribution, fundraising within the community. This is an important mechanism to ensure the sustainability of a shared learning community.

The purposes of the study consequently were (1) to study background information needed in the development of a Buddhism curriculum in developing vulnerable youths’ social adaptation, (2) to develop a Buddhism curriculum in developing vulnerable youths’ social adaptation, and (3) to implement the Buddhism curriculum in developing vulnerable youths’ social adaptation. The study was divided into 3 phases including need analysis, curriculum development, and curriculum implementation. The participants were 50 stakeholders of vulnerable youth caregivers in phase 1, 5 experts in phase 2, and 100 vulnerable youths in phase 3. The instruments were an interview form, a curriculum evaluation form, an integrated curriculum of the Buddhist morals, and a pre-post test. The data were analyzed using content analysis, percentages, mean scores, standard deviation, and a paired sample t-test. The main findings could be summarized that using the integrated curriculum of the Buddhist morals was beneficial in strengthening the social adaptation of vulnerable youths. However, the developmental processes of the curriculum also demand the analysis of information regarding vulnerable youths, their environment, and potential Buddhism morals that could benefit their life skills. Students also need learning activities that could help them make a connection between religious morals and life situations.

This study aims to involve the institutions of family, community, and Buddhism in designing a training course that could enhance vulnerable youths’ knowledge of unintentional pregnancy prevention. The attitude toward the involvement of the three stakeholders and changes in teens’ behaviors are also the center of the investigation. 302 vulnerable teenagers from Khon Kaen, Thailand, were sampled. Purposeful sampling was used. Income, marital status, and neighborhood were used to choose participants. 10 public workers responsible for protecting vulnerable youth were also sampled to take part in an interview session aiming to investigate participants’ behaviors. The instruments consist of a training course for vulnerable youth unintended pregnancy prevention, a test for unintended pregnancy prevention knowledge, a satisfaction questionnaire, and a semi-structured interview. Frequency, percentage, mean score, SD, and t-test were used to examine the data. The content analysis assessed qualitative data. The results study illustrates how a training course developed with the collaboration between institutions concerned with human development led to the development of knowledge, attitudes, and positive behavioral changes among vulnerable youths.

The purpose of the study was to investigate the effects of the inter-organizational collaboration of family, community, and Buddhism on vulnerable youth knowledge and behaviors. The samples were 302 vulnerable youths in Khon Kaen in Northern Thailand. They were selected by purposive sampling using the criteria of family incomes, marital status of parents, and neighborhood. The other group of samples consisted of 10 officials with the responsibility to take care of vulnerable youth in their area. The instruments included an inter-institutional collaboration plan, a teen pregnancy knowledge test, a social adaptation test, a drug knowledge test, and an interview form. The data were gathered in August 2021 when the samples took part in 5 projects under the inter-institutional collaboration plan involving family, community, and Buddhism. The data were analyzed using frequency, percentage, mean score, standard deviation, and t-test. The qualitative data were analyzed by content analysis. The results study illustrates how a planned collaboration between institutions concerned with human development led to the development of knowledge and positive behavioral changes among vulnerable youths.

The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban lower-class women cannot be ignored. The empowerment of women is one of the solutions to the problems of inequality, subordination and marginalization that women face in the society. However, this kind of empowerment is only partial for all though they have economic and political power, they are kept out of decision making or they are dependent on their husband, father or brother for crucial decisions. Buddhism accepts that every human being, independent of the consideration of sex, gender, class etc. is composed of five elements (Paṇcakkhandhā): namely rupa skandha, samjṇa skandha, vedanā skandha, saṁskāra skandha and vijṇanā skandha. On this basis, Buddhism has advocated the equality between man and women and thus has transcended the gender difference. It treats man and woman equally. Buddhism  reflected in the Buddhist scriptures that there is a biological difference between women and men, but they have similar intellectual, mental as well as spiritual capabilities.