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In recent years, there has been a growing dialogue around community-based and systems-based approaches to security risk management through the introduction of top-down and bottom-up knowledge acquisition. In essence, this relates to knowledge elicited from academic experts, or security subject-matter experts, practitioner experts, or field workers themselves and how much these disparate sources of knowledge may converge or diverge. In many ways, this represents a classic tension between organisational and procedural perspectives of knowledge management (i.e. top-down) versus more pragmatic and experience focussed perspectives (i.e. bottom-up).

This chapter considers these approaches and argues that a more consistent approach needs to address the conflict between procedures and experience, help convert field experience into knowledge, and ultimately provide effective training that is relevant to those heading out into demanding work situations. Ultimately, ethics and method are intricately bound together in whichever approach is taken and the security of both staff and at-risk populations depends upon correctly managing the balance between systems and communities.

Thailand has seen waves of youth-led protests over the past three years. Pro-democracy youth activists have vociferously criticised authority figures: teachers, parents and political leaders, especially the king. Drawing on vignettes assembled over a 14-year ethnographic work with young people in Thailand, as well as on current research on youth (online and offline) activism in Bangkok, I examine the multi-layered meaning of kinship in Thai society. The chapter reveals the political nature of childhood and parenthood as entangled modes of governance that come into being with other, both local and international cultural entities. I argue that Thai youth activists are attempting to rework dominant tropes that sustain “age-patriarchy” in the Buddhist kingdom. Their “engaged siblinghood” aims to reframe Thailand's generational order, refuting the moral principles that establish citizens' political subordination to monarchical paternalism and, relatedly, children's unquestionable respect to parents. As I show, Thai youth activists are doing so by engaging creatively with transnational discourses such as “democracy” and “children's rights,” while simultaneously drawing on K-pop icons, Japanese manga and Buddhist astrology. In articulating their dissent, these youths are thus bearers of a “bottom-up cosmopolitanism” that channels culturally hybrid, and politically subversive notions of childhood and citizenship in Southeast Asia's cyberspace and beyond. Whatever the outcome of their commitment, Thai youth activism signals the cultural disarticulation of the mytheme of the Father in Thailand, as well as the growing political influence of younger generations in the region.