本研究是針對於 1938 年到 1944 年的泰國披文頌堪政府政策和 1945 年到1975 年台灣蔣介石政府政策的文化同化和政治認同進行詳細比較研究。在這項研究中，作者發現蔣介石的政府指導方向和披文頌堪的泰國政府方向有許多共同點 。蔣介石政府將某些當地文化和台灣本地民族一部分特徵進行改變和同化，推行發展華國文化。同樣鑾披汶政府以創造和發展泰國中部文化為中心去同化其他小民族的文化風情和某些特徵，這些做法和政策後來被學者和作家稱為“泰國化”或 “Thaification”，它的整體特徵與已經廣泛使用和研究的“華化” 或 “Sinicization” 如出一轍。在此以外研究中，作者發現兩個政府的文化政策做法具體細節也十分相似，兩方都適用鎮壓和打擊手段 例如 禁止某些語言或除掉某些文化風情，目的集中在本地人民，尤其是不被官方認可和推動的小民族文化，此事效果是導致鎮壓對象群體中各種文化元素和身份開始被侵蝕和破壞。雖然一些政策的實施或執行可能有所不同，但總體影響方向卻是一致的，擴展目標文明，不被認可的文化開始慢慢消失，帶領國家文化發展成我們現在所看到的泰國和台灣現代文化。另外作者也發現，雖然兩位的政策和方向大部分一致，但其中的動機和策略有不同的地方。披文頌堪當時的目的是為了發展國家和穩固國家政府，但蔣介石的目的是為了強行擊中華民族共和國，當時台灣是殖民地和軍事行動起點。

This study is a comparative study between Chiang Kai-Shek’s regime in Taiwan from the year 1945 to 1975 and Plaek Phibunsongkhram’s 1st government in Thailand from the year 1938 to 1944 on their policies as well as their effects regarding their cultural assimilation policies. In this study, the author has found several similarities regarding Chiang Kai-shek’s regime approaches in his policies over Taiwan and Plaek Phibunsongkhram’s nationalist government’s various decisions on Thailand. While Chiang Kai-Shek was sinicizing Taiwan and erasing Taiwanese cultures and identities, Plaek’s government was also participating in the similar practises by creating and promoting central Thai identities and cultures at the expenses of other cultures and minorities, these practises and policies were later called “Thaification'' by scholars and journalists, as their general characteristics were similar to the term “Sinicization'' already widely used. During the research and studies, the author found that the similarity between Thailand’s marshal Plaek’s policies regarding the “Thaification” and Generalissimo Chiang’s “Sinicization” were strikingly similar, with both dictators employed several similar methods of suppression, such as prohibition of certain languages or expunging of certain cultural identities targeting the local population, especially the groups outside the officially endorsed or promoted cultural groups; Han Chinese for Chiang and Central Thai for Plaek, the methods of which led to the erosions and destructions of various cultural elements and identities in the groups targeted for suppression. Moreover, while some policies may be differently implemented or executed, the effects of overall directions they took didn’t only led to the rise and fall of certain cultural groups, but also the creations and existences of several cultural elements within modern Thai and Taiwanese societies we are witnessing today. Despite all the similarities, however, several differences were also found regarding the motivations and the implementations of the policies. For, while Phibunsongkhram focused on the nation-building through the utilization of the cultural assimilation policies, namely “Ratta Niyom” or Cultural Mandates, Chiang Kai-shek mainly used cultural assimilation policies as tools in order to further the cause in the reclamation of the mainland China, treating Taiwan as an occupied colony and a stepping stone for the military operation.

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