State development programs based on the development discourse and financial and foreign specialist assistance in the 1960s as well as the relationship with local administrative officers had dissatisfied villagers. Isan conscience was also derived from the relationship with the outside world through education, profession and a commute from the outside world to their homeland. The phenomenon, called moral community toward Isan homeland, galvanized the socio-political participation. Being perceived as “villagers” and “peasants”, they then moved away from subsistence livelihood to be national and global citizens. These were also components in their movement for social equality.