An Environment Educational Communication for ... - EuroJournals

European Journal of Social Sciences – Volume 24, Number 2 (2011)
An Environment Educational Communication for Forest
Conservation through Isan Folk Art
Niwat Sarakhan
Faculty of Graduate Studies, Mahidol University
Phuttamonthon Sai 4 Street, Nakhon Prathom Province, Thailand
E-mail: nisarakhan2511@hotmail.com
Tel: +66043861301; Fax: +043602033
Abstract
This study aimed to: create an environmental study communication model in conservation
of forest resources through the Isan folk art and Assess environmental study
communication model in conservation of forest resources through the Isan folk art. The
results showed that : It can be concluded that an environmental education communication
pattern in conservation of forest resources through the Isan folk art consists of four key
elements which are communicator (Source), which must process a quality of manner and
expression in front of the public. The second element is message, which consists of melody
(rhythm), and content. The third element is channel . There are a variety of channels, as, at
the present, there is an increasing development of communication technology. Each
channel is well-accepted in different ways in order to communicate to the fourth element,
the audience (Receiver), or the people in the community to get knowledge and awareness
of the value and the importance of forests which will lead to a proper adjustment of
behavior towards forest conservation. Assessment of awareness in forest conservation after
listening to the Mor Lam in forest conservation. It was found that the experimental group
after listening Mor Lam about forest conservation and controlled group were statistically
different at .05 significant level.
Keywords: Environment Educational Communication, Isan folk art, Mor lam
1. Introduction
The environmental problems in Thailand is now in a traumatic level that affects people in wide areas.
Destroyed natural resources such as deforestation will lead to other problems. The only way to solve
those problems is definitely to do with human. His Majesty the King has been emphasizing on a wellbalanced
relationship between his people and the country’s natural resources with his royal belief that
natural resources are the basis of his people’s lives especially in the countryside. A sustainable and
effective problem solving is to use an Environmental Study in which knowledgeable communication
process to all target groups on environment (AKASPA) is written. Examples are awareness,
knowledge, perception, skill, participation process and ability of environment assessment. Natural
resources and environmental management is to rely on the concept of “Sustainability” in which an
individual, community and society are in a close relationship with natural resources and environment, a
style of living in a middle way or a balance between conservation and utility and also a balance
between short-term and long-term benefit which can be called “A Sustainable Development.” A major
problem in developing knowledge on an understanding of conserving forestry resources is how to use
environmental communication process (Chinatrakoon, R. 2002). A knowledge receiver must be
originally interested in the topic of knowledge. Message used is to be suitable and approaching to the
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European Journal of Social Sciences – Volume 24, Number 2 (2011)
target groups and media used is to be familiar media and acceptable by the receivers. Environmental
study is a knowledgeable and well-planned process by transferring an environmental knowledge to the
individuals of all levels to understand and aware on environmental issues. Environmental study brings
about a positive perception on individuals to natural preservation. Individuals can then help solving
environmental problems correctly as planned. It is believed to be a process to promote individuals to
help treating the environment and live together peacefully (Chankaew, k. 1993:71). Communities in
the northeast consist of two-third population in Thailand. The majority are farmers with lowest
economical status in Thailand. 84% of northeast people are living in the countryside communities and
are facing the most of environmental problems (Office of the National Economics and Social
Development Board, 2007). Northeastern communities possess a uniqueness of strong communities
with long-derived cultural aspects from their ancestors.
A professional singer of regional style in northeastern Thailand “Mor Lam” is an evolving
cultural entertainment. Mor Lam is a favorite northeast entertainment. It is believed to be in the heart
and soul of northeastern people (Thammawat, J. 2004).
Thus, giving knowledge on environment to northeastern people is the most important thing to
build up awareness in an environmental problem. The communication of an Environmental Study is
vital to be a norm of an awareness of northeastern people to help protect their community.
Therefore, the researcher believes that to use the process of an Environmental Study to be
integrated with a form of communication through Isan folk arts; Mor Lam will enable northeastern
people with an awareness to conserve their forestry resources which will be substantially beneficial in
the future.
2. Research Objectives
2.1 To study basic information, status, problem and Environmental Study communication on forestry
conservation through northeastern folk arts
2.2 To form an Environmental Study on forestry conservation through northeastern folk arts
2.3 To assess the form of an Environmental Study on forestry conservation through
northeastern folk arts
3. Research Scope
This research has specified areas of study and content as follows:
3.1 Area of study in this research is 19 provincial communities in northeastern Thailand.
3.2 Area of content of this research is to get content on integrated communication on forestry
conservation and northeastern folk arts.
4. Research Conceptual Framework
Conceptual Framework of the research is a Mixed Model Research as follows:
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European Journal of Social Sciences – Volume 24, Number 2 (2011)
Problem Assessment
Communication Feature
S
SOURCE
A
P
K
Figure 1: Conceptual Framework
EN.ED(Community)
-Context
-problems
- An individual based development
- On a participation basis
- connected to an appropriate surrounding
environment
M
MESSAGE
-Problem
-Cause
-Effect
Content
-Way to solve
-Awareness
Feature Systhesis
- Channel
- Content
EN.ED Model
Mor Lam Klon
298
C
CHANNEL
SEEING
s
HEARING
TOUCHING
PAR
Assessment
R
RECEIVER
5. Research Assumption
The awareness in forestry conservation of experimental group and control group are different
5. Research Instruments
5.1 In-Depth interview about Isan folk art
5.2 Questionnaire about awareness in forest resources preservation
K
A
P

European Journal of Social Sciences – Volume 24, Number 2 (2011)
6. Research Statistic
Descriptive statistics, percentage, mathematical average, standard deviation and t-test Independent
were applied for information analysis.
7. Results
7.1. Context and Problems of Communications in Environmental Studies Regarding the
Preservation of Forest Resources Based on Isan Folk Art
From studying the context, problems, communications of environmental education in term of the
conservation of forest resources via Isan folk art by studying documents, textbooks, research papers,
in-depth interviews, and focus-group meeting, the summary is in Figure 2.
Figure 2: Context, problems, communications of environmental education in term of the preservation of forest
resources via Isan folk art
Isan social &
community
condition
Accumulation of culture
& tradition
Group formation
Poverty
Occupations
Celebration
Isan folk art:
Mor Lam
Community
Development
Development
299
Communications
via Mor Lam
Health
Politics & Administration
Education
Conservation of natural
Resources
Others
Roles of Mor Lam
- Entertainment
- Education
- Rituals
Figure 2 shows that the social and cultural condition and living of Isan communities result in
the accumulation of culture and tradition. They have the amusement, folk art and Mor Lam, which take
roles in entertaining and educating about rituals. Later, this folk art has been applied to the
communications of state agencies and private sector for purposes of health, politics and administration,
education, conservation of natural resources and others. These result to the development cycle of
community and society.

European Journal of Social Sciences – Volume 24, Number 2 (2011)
7.2. Model of Communications in Environmental Education Regarding the Preservation of
Forest Resources Based on Isan Folk Art
According to the data analysis above, the communication model for the environmental education in
term of the preservation of forest resources via Isan folk art was analyzed and shown in Figure 3.
Figure 3: Model of communications in environmental education regarding the preservation of forest resources
based on Isan folk art
S
Source
Personality
- Reliability
- Inspiration
- Tolerance
- Cleverness
- Wit
Appearance
- Beautiful
dancing
- Nice voice
- Humour
M
Message
Rhythm
- Location
- Wad Khon Khen
- Wad Ubonratchathani
- Wat Kalasin
- Wad Maha Sarakham
Content
- Modern
- Short
- Relevant to way of
life of local people
- Humorous
- Insertion of moral
precept
300
C
Channel
Accessible
- CD
- VCD
- Radio
- TV
- Performance
- Festival
R
Receiver
Change
Figure 3 is the model of communications in environmental education regarding the
conservation of forest resources based on Isan folk art deriving from the data analysis. It could be
summarized that the communications in environmental education regarding the conservation of forest
resources based on Isan folk art consist of 4 key components: source, which must comprise the
qualifications of personalities and performance to the public; message comprising the rhythm (Wad)
and content; channel that may be various because the more the communication technologies are
developed, more different the communication channels will be; and receiver or community members so
that they are aware of value of the forest and they will change their behavior of conserving the forest
later.
The Research in collaboration with experts in Isan folk art: Mor Lam composed 11 chapters of
Gon Lam regarding the forest conservation as listed in Table 1.
- K
- A
- P

Table 1: List of Gon Lam, composers and artists
European Journal of Social Sciences – Volume 24, Number 2 (2011)
No. Gon Lam Composer Artist
1 Pa Mai Muang Isan Mor Lam Tu Ta
Mor Lam Chaveewan
Damnoen
2 Chao Na Lam Ken A. Niwat Sarakhan Mor Lam Monrudee Promchak
3 Fon Ma Pro Pa Pok Mor Lam Prasarnsilp Wiengsima Mor Lam Monrudee Promchak
4 Chen Chuan Anurak Pa Mor Lam Vittaya Kalasin Banyen Sriwongsa
5 Ruam Gun Anurak Thammachart Mor Lam Chaveewan Damnoen Banyen Sriwongsa
6 Fuen Pa Na Bo Laeng A. Niwat Sarakhan Banyen Sriwongsa
7 Krua Kai Anurak Pa Chumchon Mor Lam Thongma Ratsampao Thongkam Pengdee
8 Isan Samakkee Ruam Jai Anurak Puen Pa, Mor Lam Thongsa Lohsoonthorn Angkana Khunchai
9 Thammachat Grub Ma Ta Pracha Ruam Jai A. Thavee Buppa Angkana Khunchai
10
Isan Pattana Ruam Gan Raksa Pa Pua Look
Lan Rao
Mor Lam Vittaya Kalasin Angkana Khunchai
11 Gatunyoo Phandin Mor Lam Ken Dalao Angkana Khunchai
Table 1 showed that, in composing Gon Lam for the forest preservation, the researcher applied
the conceptual framework deriving from studying the context, problems and communications of
environmental education in term of the conservation of forest resources based on Isan folk art, as well
as the knowledge base deriving from the analysis of the model of communications in environmental
education regarding the conservation of forest resources based on Isan folk art. This composition was
supported by certain Mor Lam artists who are well-known and have wisdom in communicating about
Isan folk art. The artists transferring such contents have suitable qualifications, including personalities
as they are reliable, inspired, tolerant, witted. For their voice and singing, they are accepted as the
artists who have nice voice, beautiful dancing and humor whereas their Lam rhythms are favorable.
The Gon Lam contents are modern, short, relevant to the local way of life, humorous and they give
some moral precepts.
7.3. Evaluation Results of Communications in Environmental Studies Regarding the
Preservation of Forest Resources Based on Isan Folk Art
Section 1: Evaluation results of awareness of forest preservation
Table 2: Evaluation results of awareness of forest preservation
No
.
1
2
3
4
5
6
7
Issue
Community environment is important
for community members.
Community forest is like the fresh
market of the community.
You think that your community
confronts the environmental decline.
You think that your community forest
now has the preservation problem.
If everyone does not help preserve the
forest, the community members’ living
will be in difficulty.
Problems caused by the destruction of
forests will result to the natural
catastrophe, e.g. flood, landslide.
If the community forest is preserved,
the community members will have the
good quality of life.
Level of Awareness Meaning
Experimen
tal Group
301
Control
Group
Experimen
tal Group
Control
Group
4.04 2.58 Excellent Fair
4.01 2.30 Excellent Fair
4.22 2.35 Excellent Fair
4.11 2.15 Excellent Fair
4.43 2.15 Excellent Fair
4.02 2.28 Excellent Fair
3.69 1.99 Good Low
Remark
No. 9 and 15
are
negativebased
questions;
so they are
interpreted
adversely.

European Journal of Social Sciences – Volume 24, Number 2 (2011)
Table 2: Evaluation results of awareness of forest preservation - continued
8
9
10
11
12
13
14
15
16
The next generation is entitled to
receive the benefits from the natural
resources existing in the community.
The preservation of community forest is
the duty of community leaders and
panel only.**
You should be involved in the
preservation of community forest.
Every community member should be
involved in the preservation of
community forest.
Everyone is important for the
preservation of community forest.
The forest preservation group should be
established in the community.
The state agencies should support in
solving the problems of forest
preservation.
If seeing any illegal wood cutting, you
will ignore it as you do not want to have
conflicts with others.**
If seeing any illegal wood cutting, you
will obstruct it because you do not want
that the forest is destroyed.
4.09 2.16 Excellent Fair
1.89 4.09 Excellent Low
4.57 2.25 Excellent Fair
3.95 2.12 Good Fair
4.49 2.15 Excellent Fair
3.21 2.21 Good Fair
4.48 3.75 Excellent Good
1.75 4.10 Excellent Low
4.27 2.07 Excellent Fair
17
The security schedule should be
arranged to patrol and prevent the
wildfire.
4.42 2.82 Excellent Fair
** Means negative issues/ level of opinion adjusted to be positive scores.
Table 2 showed the evaluation results of awareness of forest conservation after listening to Mor
Lam To Gon regarding the forest conservation. The experimental group had the level of awareness at
the excellent level in 14 issues and at the good level in 3 issues. Meanwhile, the control group had the
level of awareness at the excellent level and at the good level in one issue, at the fair level in 13 issues,
and at the low level in 3 issues.
Table 3: Comparison of awareness of forest conservation between the control group and the experimental
group before listening to Mor Lam To Gon regarding the forest conservation
Samples n X S.D T
Experimental group
Control group
p>.05
200
200
47.2900
47.1400
5.31575
3.47285
0.738
Table 3 showed that the awareness of villagers who were in the experimental and control
groups was not different, i.e. the villagers in both groups had no different awareness of forest
conservation before listening to Mor Lam To Gon regarding the forest conservation.
Table 4: Comparison of awareness of forest conservation of the experimental group before and after listening
to Mor Lam To Gon regarding the forest conservation
Samples n X S.D T
Before listening to Mor Lam
After listening to Mor Lam
p>.05
200
200
47.2900
78.1850
5.31575
3.3701
63.25*
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European Journal of Social Sciences – Volume 24, Number 2 (2011)
Table 4 showed that the awareness of villagers in the experimental group before and after
listening to Mor Lam To Gon regarding the forest conservation was different at a statistic significance
of .05, i.e. the villagers had the different awareness of forest conservation before and after listening to
Mor Lam To Gon regarding the forest conservation.
Table 5: Comparison of awareness of forest conservation of the control and experimental groups after
listening to Mor Lam To Gon regarding the forest conservation
Samples n X S.D t
Experimental group
Control group
p>.05
200
200
78.1850
47.1400
3.3701
3.47285
72.17*
Table 5 showed that the awareness of villagers in the experimental group after listening to Mor
Lam To Gon regarding the forest conservation was different at a statistic significance of .05, i.e. the
villagers who listened to Mor Lam To Gon regarding the forest conservation had higher awareness of
forest conservation than those not listening to Mor Lam To Gon regarding the forest conservation.
Figure 3: Mor Lam performance
Section 2: Guideline of forest conservation
According to the responses of the samples, the guideline of forest preservation could be
summarized below.
1) Arrangement of campaigns to encourage the villagers to realize the problems or impact
caused by the wood cutting so that they have the awareness of forest preservation.
2) The state officials must have the strict enforcement. Sometimes, the forest destroyers are
the state officials or the relatives of those officials whereas they may give cooperation or
ignore the arrest. Thus, the villagers do not trust those officials and try to break the law as
well.
3) The awareness should be rooted in the next generation such as the use of forest
preservation curriculum in various schools, or the arrangement of activities to encourage
the students or youth to value the forest.
4) Local media may be used in the campaigns such as the use of festivals or exhibitions set
as the national agenda.
5) The network should be created by setting up the forest preservation group in the village to
help protect any community forests. The rules and criteria of each community may be set
up for the forest preservation and sustainable utilization.
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European Journal of Social Sciences – Volume 24, Number 2 (2011)
8. Impact by the Research
After evaluating the villagers’ awareness of forest preservation, some meetings were also held for
further development, i.e. the forest preservation network was established in the communities. It was
discovered that the villagers at Tambon Dong Mun, Amphoe Nong Kung Si of Kalasin Province, and
villagers at Tambon Nam Kum, Amphoe Thai Charoen of Yasothon Province have formed the group
networks to jointly conserve the community forests.
9. Recommendations
9.1. Suggestions of this Research
9.1.1 The result of this research provides us the communication model of environmental education in
term of preservation of forest resources via Isan folk art, which is a guideline to be applied in other
similar communications in other communities. To enhance the highest efficient for the
communications of environmental education, the context, sender, message, communication channels
and receiver must be carefully analyzed according to Burrow’s Communication Theory. The result
indicated that the communication based on Isan folk art Mor Lam To Gon could root the awareness of
forest conservation among villagers at Isan communities.
9.1.2 Except rooting the awareness of forest conservation via Isan folk art, the result showed
that the community-based forest preservation must also rely on the creation of forest preservation
network to be established in each community, which deems the sustainable and proactive solution
guideline in which every community is actually involved.
9.1.3 At present, the destruction of forest resources is a chronic problem assuring the
subsequent harsh impact, including global warming or drought. But, some selfish persons have never
stopped their destruction. For the guideline of applying the method of rooting the awareness of forest
preservation via Isan folk art provided by this research, the governmental entities should seriously
encourage the use of this method by setting this as a national agenda. The environmental education is a
sustainable way rather than the exercise of laws or arrest, which may have never ended. The awareness
must be rooted in children so that they have the sustainable awareness of preservation.
9.1.4 One environmental problem concerned by the world is the global warming. The
sustainable problem solving is to root the awareness of using resources efficiently and costly, or to
campaign for the use of environmentally friendly products. Thus, an organization or agency should use
this communication model via Isan folk art to those campaigns. This result was consistent with Ekkavit
Na Thalang (1998: 1-12) who concluded the learning process and transfer of local wisdom as follows.
1) Humans learn how to survive and maintain the race by the error and trial learning, so humans have
accumulated their knowledge and understanding to be transferred to the next generation. 2) Humans
learn by practice in real situations and environment, that is, humans learn and accumulate the
experience in real situations and practice before transferring it to the next generation until it becomes
the tradition or practice. 3) Knowledge transfer and learning by doing have been gradually developed
and transmitted to the next generations. Generally, the transfer of folk art may be done verbally or in
writing or demonstration. The transfer methods are not fixed, but adjusted to the factors as perceived
by the owners of culture. In some cases, the accumulated knowledge may decline or be lost. 4) The
exchange of knowledge and experience between different groups caused the vast learning in part of
content, form and method. 5) Learning something through the back door is a learning process occurred
in the past due to the shortage of learners. This resulted in a good outcome because the learners had
strong inspiration Learning through the back door seems the stealing of others’ wisdom, but it is an
effective natural learning.
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9.2. Recommendations for Further Studies
European Journal of Social Sciences – Volume 24, Number 2 (2011)
9.2.1 The result of this research showed that the application of Isan folk art in communicating about
the conservation of forest resources gave a good result; so this model should be further studied in other
regions where there are folk arts and problems about forest resources such as Talung folk art at the
south, Salo Sor Sung folk art at the north, etc.
9.2.2 Apart from communicating about the awareness of the conservation of forest resources
via Isan folk art, this art should be applied for other communications, e.g. campaigns for security and
harmony at the southern part, or political conflicts. These should be further studied.
9.2.3 This communication model may be applied in other communication developments, e.g.
economic development subject to the King’s Sufficiency Economy. The model may be developed to be
the knowledge base.
9.2.4 This communication model should be used in another issue concerned by the people
around the world or the global warming. The research result may be so fruitful.
References
[1] Ekkavit Na Thalang 1998. “Communication theory and social development”, Chulalongkorn
Publishing, Bangkok.
[2] Chankaew, K., 1993. Environment problems: Evidence from Thailand. Journal of Education
Research 29, PP. 71.
[3] Thammawat, J., 2004. “ The Role of ISAN folk art :Mor Lam”, Prasanmithra Printing,
Kalasin.
[4] Office of the National Economics and Social Development Board, 2007. “The Economics and
Social Development Plan No.10”. Journal of Sustainable Development 30, pp. 48-58.
[5] Chinatrakoon, R., 2002. “Environmental Education”, Ammarin Printing, Bangkok.
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