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The nature of heritage is dissonant and heritage is likely to be part of conflicts or politics within and between classes, communities, ethnicity, identities or nations. One of the significant heritage debates is the presence of the Western Authorised Heritage Discourse (ARD) in non-Western societies, which may lead to tensions between stakeholders in heritage management. Heritage management in Non-Western countries at times sits in a complex web of conflicts due to the existence of competing discourses that shape the way cultural heritage is interpreted and managed. This research explores how different heritage interest groups perceive 'cultural heritage' and respond to tensions in heritage management arising from the competing ideologies underpinning heritage management by mapping conflicts over heritage issues at the city of Lamphun in Northern Thailand. There are different types of meanings and values attached to Lamphun's cultural heritage as a consequence of the coexistence of at least three major discourses: the traditional Buddhist/animistic worldview, the royalist- nationalist discourse and the Western AHD. This research has shown that while Western hegemony does exist, other competing discourses are equally influential. Heritage management will never be free of values or politics. In a place where management or administration is centralised, the parties that deliver globalised heritage practices are likely to be government agencies and experts. However, the outcomes of the implementation of these protocols, procedures or practices are often counterbalanced by traditional practices performed by locals and negotiations are necessary. The relationship between parties that adhere to different heritage discourses is in fact on a continuum. Heritage is defined and re-defined by a range of communities as they negotiate their identities and sense of place. These negotiations will have ongoing influences and will change not only the content of heritage discourses but also which discourses are given power and legitimacy. Heritage management, thus, should be a dynamic practice. Even the dominant discourses can change over time. Thus, it is difficult to define a single or 'best' set of practices that are held to be 'universally true'.

This thesis describes how and what Wattana-dharm Thai [Thai culture] has influenced Thai PR practice through the eyes of Thai PR managers and practitioners. It also provides some background information about the evolution of Thai PR practice to link to the current Thai PR practice. The study employs a qualitative paradigm with in-depth interviews as the main method. Documentary sources are mostly used as a supplement. This thesis provides detailed qualitative data describing how Thai public relations (PR) practitioners operate in Thailand both offline and online. The findings highlighted that Wattana-dharm Thai has a strong influence on Thai PR practice. There are eight main Wattana-dharm Thai aspects that influence Thai PR practice: 1) Relationship orientation (relationships in a Thai style including Bunkhun, Pen-Mitr, and Alum aluay relationships); 2) Community-based orientation; 3) Sanook orientation; 4) Hierarchical structure; 5) Buddhist orientation, 6) Monarchy institution respect; 7) Face and eyes in society; and 8) Form over the content. Thai PR practice has an emphasis on Saang Kwaampratabjai [impression building] through Wattana-dharm Thai. For example, historically, Thais accepted westerners because they did Saang Kwaampratabjai by bringing technology and development to the country. Thais have a positive attitude toward westerners because of this history of impression. Thai PR practitioners also try to use Saang Kwaampratabjai influence the public, such as journalists and opinion leaders by offering incentives altruistically (e.g. Namjai, Bunkhun, etc). Thai PR practice Saang Kwaampratabjai based on Buddhism and their respect of the monarchy. Thai PR place an importance on details of public’s personal information to instigate Saang Kwaampratabjai. For online PR, Thai PR use Information and Communication Technologies (ICTs) to support Saang Kwaampratabjai. It would appear that ICTs, in part, are used to promote company’s image rather than having any practical use. Hence, the core of Thai PR is how to practice Saang Kwaampratabjai based solely on personal and social relationship. This thesis aims to fill in the gaps in knowledge relating to PR and culture. It will make a contribution to the academic literature on culture and public relations, not only in the West but globally. This will also provide a framework for Thai PR practitioners to improve and develop their work. This thesis examines culture and PR through the lens of Thai terminology and discourse facilitated by a native inside-out view moderated by the distance obtained by leaving my country for a substantial proportion of the period of the study. This distance allowed me to re-consider many taken-for-granted aspects of my own culture, as well as allowing me to take on board other cultural perspectives available in a Western but international university. Thus this thesis is in part autobiographical, product of my research journey that allowed me to engage with a range of fundamental issues central to cross-cultural living such as hierarchy, religion, political and regal institutional frameworks, and gender.