The thesis presented beliefs and wisdom related to the settlement, village plans and house construction of the Lua ethnic group in three villages in Nan Province. It was found that most Lua had maintained their traditional living styles, whereas some had changed settlement styles as a result of fleeing from communist suppression. Changes in village plans were due to population increase, geographical factors, farming areas, area restrictions, and beliefs in land selection for household construction.
    
Building architecture has changed external social conditions and values. Certain house-related beliefs that were too specific were neglected, making relevant beliefs and rituals disappear.
    
Houses in Nam Phrae Village were conventional structures where families of the same bloodline resided together (pp. 4, 32). Those in Ban June Village were clustered to the north and south. Some were scattered along the street to the west on the trail to the fields and gardens (p. 34). Those in Sakart Village were densely clustered, covering a wide area. Due to population increase, the village expanded into North Sakart, South Sakart, and Phu Kok Villages (p. 37). Houses at Sakart Village were constructed on sloping hills and land surface was prepared to suit family activities (p. 37). House plans were changed due to changing beliefs. For instance, kitchens were moved to the ground floor, reducing their utilization role and beliefs. This was because new houses were not built to accommodate kitchens in them. Instead of traditional stoves, charcoal-fuelled stoves were used in the kitchen on the ground floor.
    
A Lua kitchen was positioned to the west of the house, which was unique to the ethnic group. It was on the left hand side when you faced toward the gable of the house. Owing to the area being on the windward side, walls were constructed to shelter from the wind (p. 83).
   
The village plan of Ban June Village was unique in that bamboo fences were constructed to clearly mark the boundaries of the houses (p. 111).
    
The house styles of the ethnic group have changed over the past twenty years owing to road construction. Trade and marriage with lowlanders had taken place. Lowland culture as well as the house construction patterns of lowlanders was imposed upon the ethnic culture (p. 113).
    
A Lua house was constructed on stilts about one to 1.5 meters from the ground. The staircase was on the outer balcony which was lower than the inner house. The width of the balcony was not limited. Opposite the staircase was a raised platform to house water containers. Next to the outer balcony was the inner balcony, which was on the same level as the inner house. It was about one to 1.5 meters wide. This area was exclusively used to welcome guests and as their sleeping area.  The inner balcony existed only in a big house. The inner house was separated by walls with two doors. One or two rooms were partitioned off and the rest was an open space. One corner of this open space was set aside for a kitchen. The kitchen was composed of a square wood frame containing tightly compressed sand. In the middle of the frame stood an iron-tripod or three stones on which cooking utensils were placed. This area was also used as a dining area for family members. Over the stove hung a bamboo frame for keeping cooking utensils. The rest of the open space was used as a sleeping area for family members (p. 44).
    
Houses at Sakart Village were constructed on a northern slope of the mountain. A cluster of houses was scattered northward and eastward on this mountainous area. A road separated the houses on both sides (p. 105).
    
The houses were built on both sides of the road and the village was located on a small mountain ridge, because the slope was too steep to build houses on it. Thus, houses were not spread outward but along the ridge (p. 106).
    
The ethnic group believed that land spirits or guardian spirits existed everywhere. Before a house was constructed, village elders would conduct a ritual asking the spirits whether a house could be constructed (p. 24).
    
A house would not be built over a white ant’s nest, but would be constructed about two meters away from the nest. This was to prevent children from playing at the nest. It was believed that the spirits of the nest would make children or family members of a house built over it sick (p. 26).
    
A house would not be constructed on a narrow ridge as it was believed that the area was a path for spirits. Household members would become sick or death might strike (p. 26). The Lua believed that a rice barn must be built first before a house was to be constructed. Rice was regarded as essential and the spirits of the rice soul were powerful. If a barn was not built first, the spirits might make household members sick (p. 26). A house would not be constructed across the road as it might make household members to become sick (p. 27). Houses must not be built face to face with each other with the gables facing each other, especially when one house was located higher than the other one. It was believed that household spirits from one house would make family members of the other house become sick (p. 27).
   
When a house was built, directions of the heads when family members slept would be taken into consideration. The heads would not be facing in the eastern direction as it was hot due to the sun. It might make sleepers fall sick more often (p. 27).