The thesis examined the Siamese ethnic group residing in Plai Lamai Pen Community in tambon Padang Kerbau, Pendang District, Kedah State, Malaysia. The scope of the content covered the period when the Malaysian government implemented the new economic policies from 1971 to 2006. This qualitative study explored the national integration process that the government used as a tool to create national unity under the context of ethnic diversity, which had impacts on the economy, society, politics, and the identity of the Siamese as well as their adaptation to the integration policy (pp. 167-177). The first part of the study was concerned with the phenomenon after independence when the government tried to create a nation state by issuing regulations and laws. The second part dealt with the process of creating a nation state under a new set of identities. The third part was about implementing the integration concept as a guideline to explain the national integration process that had socio-economic, political and identity effects on the Siamese as well as their adaptation as a response to the policy.
    
The study findings revealed that the implementation of the new economic policy focused on creating equal job opportunities for Malaysians of all ethnic backgrounds. Financial institutions provided monetary support to indigenous Malays to carry out business activities. Infrastructure systems were developed in rural areas. Educational levels were raised and vocational training was conducted. These were economic integration processes that the Siamese had to adapt to, particularly land right ownership for agriculture and commercial farming (pp. 170-171). The government controlled the educational system, making the Malay language a compulsory subject. Subject contents were more oriented toward Malay society, which was a thought bending process that made the Siamese respond by establishing a Thai language school in the compound of the community temple. At the same time, the quota system for tertiary education made Siamese youths eager to study for higher education (pp. 172-173). Additionally, the shared values in creating unity and equality from the five national ideals allowed all citizens the rights to practice their religions. Therefore, the Siamese were free to practice their cultural and religious activities. Nonetheless, intermarriage with indigenous Malays deprived the Siamese of their religious identity due to the mainstream cultural obligations (p. 173).