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Proceedings of the 8th International Conference on Intellectual ...

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Siwarit P<strong>on</strong>gsakornrungsilp<br />

members. In <str<strong>on</strong>g>the</str<strong>on</strong>g> o<str<strong>on</strong>g>the</str<strong>on</strong>g>r words, Arwuso has inhibited <str<strong>on</strong>g>the</str<strong>on</strong>g> growth and strength <str<strong>on</strong>g>of</str<strong>on</strong>g> internal members<br />

because senior members dominate <str<strong>on</strong>g>the</str<strong>on</strong>g> community. Ano<str<strong>on</strong>g>the</str<strong>on</strong>g>r social capital, Kreng Jai, can be found<br />

through saving face, compromise, and we-ness. Kreng Jai may c<strong>on</strong>tribute to <str<strong>on</strong>g>the</str<strong>on</strong>g> harm<strong>on</strong>ized society,<br />

but it closes <str<strong>on</strong>g>the</str<strong>on</strong>g> opportunity to gain good insights or resources from different perspective. In c<strong>on</strong>trast<br />

with Arwuso, Kreng Jai is a barrier for recruiting externally new intelligent members that may reduce<br />

<str<strong>on</strong>g>the</str<strong>on</strong>g> competitive advantage <str<strong>on</strong>g>of</str<strong>on</strong>g> community.<br />

Both Arwuso and Kreng Jai could be viewed as <str<strong>on</strong>g>the</str<strong>on</strong>g> process <str<strong>on</strong>g>of</str<strong>on</strong>g> exercising power through ‘symbolic<br />

violence’ and ‘miscogniti<strong>on</strong>’ (Bourdieu 1989). In symbolic violence, younger members have been<br />

traditi<strong>on</strong>ally pressured to obey through <str<strong>on</strong>g>the</str<strong>on</strong>g> social capital <str<strong>on</strong>g>of</str<strong>on</strong>g> ‘Arwuso’ or ‘seniority’, in spite <str<strong>on</strong>g>of</str<strong>on</strong>g> <str<strong>on</strong>g>the</str<strong>on</strong>g>y have<br />

str<strong>on</strong>ger knowledge or informati<strong>on</strong>. Like Arwuso, different knowledge and intelligent insights have<br />

been overshadowed through <str<strong>on</strong>g>the</str<strong>on</strong>g> social capital <str<strong>on</strong>g>of</str<strong>on</strong>g> Kreng Jai. Miscogniti<strong>on</strong> is defined by Bourdieu<br />

(1989) as <str<strong>on</strong>g>the</str<strong>on</strong>g> misunderstanding <str<strong>on</strong>g>of</str<strong>on</strong>g> power from <str<strong>on</strong>g>the</str<strong>on</strong>g> structure <str<strong>on</strong>g>of</str<strong>on</strong>g> organizati<strong>on</strong>. It is corresp<strong>on</strong>d with<br />

Holmes and Tangt<strong>on</strong>gtavy (1997) that members have been dominated through <str<strong>on</strong>g>the</str<strong>on</strong>g> hierarchy <str<strong>on</strong>g>of</str<strong>on</strong>g><br />

society or structural means <str<strong>on</strong>g>of</str<strong>on</strong>g> organizati<strong>on</strong>, ra<str<strong>on</strong>g>the</str<strong>on</strong>g>r than competences and skills <str<strong>on</strong>g>of</str<strong>on</strong>g> members.<br />

Therefore, it obstructs both acti<strong>on</strong> and also c<strong>on</strong>versati<strong>on</strong> am<strong>on</strong>g members.<br />

The findings also c<strong>on</strong>tribute to <str<strong>on</strong>g>the</str<strong>on</strong>g> management within organizati<strong>on</strong> whereby management should<br />

allow and support <str<strong>on</strong>g>the</str<strong>on</strong>g> social discourses in order to extend knowledge and resources within <str<strong>on</strong>g>the</str<strong>on</strong>g><br />

organizati<strong>on</strong> or encourage <str<strong>on</strong>g>the</str<strong>on</strong>g> c<strong>on</strong>tinuous learning process am<strong>on</strong>g members. The argument am<strong>on</strong>g<br />

community members in <str<strong>on</strong>g>the</str<strong>on</strong>g> particular issues should be encouraged in order to extend <str<strong>on</strong>g>the</str<strong>on</strong>g> resources –<br />

knowledge and informati<strong>on</strong>. However, this study has c<strong>on</strong>ducted from <str<strong>on</strong>g>the</str<strong>on</strong>g> <strong>on</strong>line c<strong>on</strong>sumer<br />

organizati<strong>on</strong> which is organized through informal structure. Thus, future researches should focus <strong>on</strong><br />

formal organizati<strong>on</strong>s and different cultures, in order to generalize <str<strong>on</strong>g>the</str<strong>on</strong>g> findings into different c<strong>on</strong>texts.<br />

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