Under the context of socio-economic changes, there have been attempts to integrate the folk economy into the market system and competition for resources by state power and capitalism. These have caused development crises, leading to a cultural crisis due to the dominance of capitalism. It was as if Thai rural society was about to collapse. However, the findings from this research reveal that villagers at Thung Yaw Village, a suburban village with little community life, has created a learning process and used a cultural dimension by means of “community rejuvenation” to fight against state power, capitalism and consumerism. The villagers have established community and network groups and organizations to solve economic, drugs and AIDS problems, because the state has been unable to help them and access to state services has not been thoroughly available. Even so, the state has sometimes taken resources from the community. They formed their group to fight against capitalism and consumerism. The formation of the group was based on kin and patronage relationships as well as internal and external conditions in conjunction with old and new mentalities, including folk merit making, social welfare and human rights. With assistance from village intellectuals, non-governmental organizations and some state officers, the villagers have been able to solve their economic, drugs and AIDS problems by creating cooperatives and AIDS groups working with provincial and national groups in an attempt to create “a community capital”. Two guidelines have been set up. Group formation was participatory based on community culture and a public forum based on their social structure was created to open up community public space. These indicate community rights and decision-making power to protect their lives, properties and resources for people with AIDS and for the villagers suffering from the impact of wrong development. Nevertheless, the villagers are still learning and adjusting to internal and external pressures. New dimensions of collective development in the form of folk networks are holistic and connected in order to raise their awareness on individual rights and social responsibility, so that they feel more confident in their power. What is further found is that “community” is not limited to geographical boundaries, but it covers individuals and wider communities with shared ideology or problems. This “community” is also aware of its rights to participate in regulating and dealing with problems at family, group, community and network levels beyond the state and market systems.