Muslims In Thailand Research Articles

MINORITAS MUSLIM MELAYU PATANI: PERJUANGAN HAK DAN IDENTITAS DI THAILAND

Thailand is a country that has a variety of unique characteristics, both in terms of its strategic territorial location and in terms of the various ethnicities of its people. The method that the researcher used in this study was a qualitative descriptive method by conducting a library research, then the researcher also used two historical approaches such as the Social Sciences approach and the Anthropology Approach. This is related to the discussion that the researchers discussed, namely describing a condition or circumstances of society. The aim of this study is to explain the condition of Muslims in Thailand who have the status of a religious minority, especially in the Patani region, as a religious minority, do Patani Malay Muslims get the same rights as religions with majority status such as Buddhism. Then the results of this research state that the condition of Muslims in Thailand, especially the Malay region of Patani, can be marked by the fact that they are left behind in various aspects of life such as politics, economics, education and religion and in the end this situation is what gives rise to protests from Muslims. Malay Patani which resulted in prolonged conflict.

The Existence of Azan Magazine as a Media for Spreading Islamic Knowledge in Pattani Thailand

Muslims in Thailand are a minority population. Three provinces in Thailand, namely Pattani, Yala, and Narathiwat, are predominantly Muslim, until now the people in these areas are still struggling to maintain cultural values and Islamic teachings, so that they are maintained. One of the efforts made is to publish the Azan magazine which is a media for spreading Islam in the Pattani region, Thailand. This descriptive qualitative research aims to analyze the existence of the Azan magazine as a medium for disseminating Islamic knowledge. Data collection techniques are carried out by observation, interviews, library and documentation. The data analysis technique used Miles and Huberman Interactive Analysis, with the data validity technique using the Triangulation method. The results of the study found that the Azan magazine was revived successfully after 50 years. The Azan magazine offers Malay language reading material with the characteristics and spirit of the Pattani people who are close to the Islamic religion and in Jawi writing.

Credit-using behavior of Muslims in non-Muslim country:A study of Nakhon Si Thammarat, Thailand

In today’s globalizing economy, a wide variety of credit sources are available to people in need of funds. However, for Muslims, prescriptions and limitations imposed by the Islamic religion have the potential to shape their credit-seeking behavior. This study investigates credit-using behavior of Muslims in Thailand, a non-Muslim country. The sample comprised 385 Muslims selected from 13 districts in Nakhon Si Thammarat. Data were obtained through face-to-face administration of structured questionnaires and analyzed through means, frequencies, standard deviation and ANOVA. Findings showed that most of the Muslims in Nakhon Si Thammarat did not seek credit from Islamic sources. Instead, they looked to conventional banks, General Cooperative and Saving Group and Non-bank creditors. In addition, most Muslim credit users were found to be conservative, had only one credit contract with one financial institution, minimal remaining debt balances, and were punctual in debt repayment. It was also revealed that Islamic Cooperatives and Savings groups constituted the most suitable Islamic source of funds for Shariah-compliant credit. It is recommended that stakeholders in the banking and credit sector should put in more effort to advance the operations of Islamic cooperatives and savings groups to provide convenient access to financial services and broaden the scope of Islamic credit to Muslims.

ISLAMIC HISTORY IN SOUTHEAST ASIA: PATTANI

This writing aims to describe the arrival of Islam in Pattani , describe the spread of Islam in Pattani , anddescribe the problems of Muslims in Thailand. The method used is descriptive, namely describing andconstructing data obtained from various reading sources, both in the form of journals and books. After that, thedata and findings are then analyzed and then described in the form of descriptions, words so that theybecome discussions and findings. The results of the discussion are Hikayat Patani which explains thebeginning of the formation of the Patani Sultanate , in his writings it is explained that when the King of Pataninamed Phaya Tu Nakpa fell ill the third time. Someone from Pasai Syekh Said on that occasion promised toheal the King on condition that the King was ready to accept Islam as his religion. During the third illness, theking really followed what he promised, then the king embraced Islam. The entry of the king into Islam wassimultaneously followed by the people of Patani who believed that the king's religion was the religion of thepeople. With the King's Islam, the king changed his name to the name Sultan Ismail Shah. The process ofentering Islam in South Pattani Thailand is through trade, social culture and teaching. According to popularhistorians, Islam entered Pattani through trade routes. Because trade through the Indian Ocean and the SouthChina Sea began in the 10th century and grew until the 11th century AD. The problems of Muslims in Thailandare inseparable from the problems faced by Malay Muslims in the south. They are required to wear non-Malayclothing and adopt Thai names if they wish to attend government schools or seek employment in governmentservice.

Can the Malay Muslims be Thai enough in Thailand’s far South?

This essay examines the construction of minorities in Thailand, questioning its naturalness, both theoretically and practically. Investigating the plight of Malay Muslim minorities in Thailand’s far south can show how minorities are central to the construction of state power in Thailand. This article argues that Siam’s annexation of the Sultanate of Patani requires a revision that brings its Malay Muslim subjects centrally and integrally into the history of modern Thailand. Indeed, given the Kingdom’s propensity to use the trope of fragility to manufacture unity and patriotism, the Malay Muslims are in fact not at the margins but one of the key problematics for Thai nationalism, one that provides a pretext for the continuing exercise of state power and violence in Thailand’s far south. The Malay Muslims in Thailand’s far south are led to ask themselves whether they can be Thai enough.

The Government’s Role in the Implementation of Religious Tolerance Practices in Southeast Asia

The dynamics of Islam within the framework of Islamic majority and minority groups cannot be separated from the government’s role in maintaining religious tolerance. Minority groups such as Moro Muslims in the Philippines, Patani Muslims in Thailand, and Rohingya Muslims in Myanmar have illustrated the government’s minimal role in resolving conflicts between the majority and minorities. Therefore, this paper discusses the Muslim majority and minority groups in several countries and their relationship with the government to implement the practice of religious tolerance. This article uses a library method with a content analysis approach from relevant articles related to the government’s role in implementing religious tolerance practices in Southeast Asia. The study shows that the existence of Islam as a belief of a person and the people who are part of the state and government cannot be separated from one another. In other words, the state’s support for its people of various ethnicity, cultures, and religions will contribute to the peace of the state and the creation of state stability. The position of the majority and minority in the religious process will also influence religious institutions socially, economically, and culturally. Showing the expression of diversity in religious practices in the Southeast Asia region will create a new order in creating peace.

Peran Majelis Agama Islam Thailand dalam Penerbitan Sertifikat Halal Food di Thailand

This study aims to determine the role of the Thai Islamic Religious Council in the Process of Giving Halal Certificates to Food and Beverage Products and the obstacles faced in the process of granting halal certificates. This research is a type of field research with a descriptive qualitative approach. The data obtained are in the form of primary data sources and secondary data. Data collection techniques using interviews, observation, and documentation. The data collected will be analyzed qualitatively using a qualitative descriptive method. The results showed that the role of the Thai Islamic Religious Council in the Process of Giving Halal Certificates to Food and Beverage Products, had complied with the provisions of the Thai Islamic Religious Council or MAIT. MAIT is an institution in fostering the participation of Muslims in Thailand. The Thai Islamic Religious Council in determining the standardization of halal food products by checking the company's location, logo and halal certificate in Thailand, making stamps on halal food products in Thailand.

Determinants of Desire for Having Children among Generation Y Thai Muslims in Thailand

Determinants of Desire for Having Children among Generation Y Thai Muslims in Thailand

Socialization Concepts and Educational Management Development to Create Muslim Citizenship through Private Islamic Schools in the Southern Border Provinces of Thailand

The socialization concept is a part of concept that causes the people or citizens to have the characteristics needed by the community or society. The school is an important institution of socialization through educational managements by creating a learning processes aimed at changing human behaviors and attitudes into the planned valuable and desirable directions. In addition, educational managements have created the foundations of ways of thinking, actions or interactions involving individuals and their societies. Therefore, if there is a proper education or socialization process, it will lead to quality of education and citizenship. This article originated from reviewing relevant documents by reviewing socialization concepts and educational management developments of Muslims through private Islamic schools in the southern border provinces of Thailand before 1961 until the present. It reflects the developments of socialization in order to create a Muslim citizenship and the socialization processes to be in line with the government educational management policies. But at the same time, the socialization processes also maintain the identity of the Muslims in Thailand.

Islam in Southeast Asia: Negotiating Modernity ed. by Norshahril Saat

Reviewed by: Islam in Southeast Asia: Negotiating Modernity ed. by Norshahril Saat Nazirah Lee Islam in Southeast Asia: Negotiating Modernity Norshahril Saat (ed.) ISEAS Publishing–Yusof Ishak Institute, Singapore, 2018. Islam in Southeast Asia: Negotiating Modernity is a compilation of eight articles that offers new insights on the dynamic developments which have taken place within Muslim society in Malaysia, Indonesia and Singapore. The authors of the chapters—academics and researchers with proven prowess in their respective fields—present articles that offer in-depth explanations of the developments in the subject of their choice. This book, according to the editor, Norshahril Saat, is an attempt to elucidate the impact of the developments of the Middle East on the Muslims in Malaysia, Indonesia and Singapore, especially in the sphere of contemporary socio-cultural factors and politics. The editor also informs readers that 'Southeast Asia' in the title is limited to the three countries considered to be the bastion of modest Islam in the region: Malaysia, Indonesia and Singapore. Issues related to the Muslims in Thailand, the Philippines and Burma are intentionally neglected. Also, discussions and analyses presented in the book encompass only circumstances and progression prior to 2015 as the book contains selected papers from a workshop held in Singapore in 2015. This book contains three sections segregated by country, with three articles on Muslims in Malaysia in the first section, four articles on Indonesia in the second [End Page 114] section, and an article on Singapore in the final section. Articles in each section enable readers to understand that the Muslims in the region have been influenced by their fellow Muslims in the Middle East, as well as those in their own region. The intertwined relationships of Muslims and non-Muslims, as well as the dichotomy between traditionalists and modernists, as demonstrated in the arguments of each chapter, enable the reader to appreciate the uniqueness of the developments in each country. In the first section on Malaysia, discussions focus on the issues correlated to political spheres, mufti, and the influence of Saudi Arabia on Malaysia. In the discussion on the emergence of progressive Islamists in Chapter 2, the author argues that progressive Islamist ideas will grow in Malaysia, even though he recognizes that the conservatives remain the majority in the Pan-Malaysian Islamic Party (PAS). In summary, a study on PAS suggests that prior to 2015, conservatives had won the heart of its members. A similar trajectory can be observed in the following chapter. The author argues that the degree of Arabization has increased over the years, as depicted by the growth of conservatism among Muslims. The argument is strengthened through the observation of mufti, who are responsible for the religious departments of Malaysian states. The conservative factions appear to have the upper hand. This circumstance arose from the attitude adopted by Malay sultans, who remain key in defining the political behaviour of some Malaysian mufti. Hence, the author suggests that, compared to the local factors, developments in the Middle East havr little significant role in this occurrence. Meanwhile, the following chapter suggests a different course of development in Malaysia. In the discussion on the relationship between Saudi Arabia and Malaysia, the author demonstrates that the former had influenced the government of Malaysia on a few occasions. Malaysia has also shown a lenient attitude towards Wahhabism, with the approval and acknowledgement of Al-Madinah International University (MEDIU) as an Islamic university. According to the author, this tolerant and compassionate approach arises from the need for financial aid and oil money from Saudi Arabia. The discussion in section two begins with a chapter that scrutinizes the influence of the Middle East on campuses in Indonesia. The author suggests that such influence has its origin in various countries, such as Egypt, Tunisia, Libya, Turkey, Syria as well as Iran. In consequence, numerous movements were founded in Indonesia, and Muslims in the country continue to be divided into groups based on their perception of the movements in the Middle East. The author demonstrates that Islamic movements have enriched contemporary Islam in Indonesia yet have also deepened hostilities within Indonesian society. The following chapter illustrates that the influence of the Middle East also comes through...

ISLAM DI THAILAND

In the history Islam has existed in Thailand since the 13th century. Muslims have been active in trade and administration in the Thailand kingdom. However, in its development, as a minority, there was conflict due to discrimination and intimidation. In 2000 the percentage of religion in Thailand was Buddhist (95%), Islam (4%), Christian (0.6%), and other religions (0.4%). This paper seeks to examine the existence of Islam and the problems of Muslims as a minority in Thailand. In general, the Muslim population in Thailand is divided into two groups, namely Malay Muslims and Thai Muslims. The majority of Muslims are in the Southern part of Thailand, especially in Pattani area so they are often referred to as Muslim Patani Darussalam or Patani Raya which is closer to Malay. While the Thai Muslims are in the Middle and North that includes the descendants of Iranian Muslims, Champa, Indonesia, India, Pakistan, China, and Malay. Problems faced by Muslims in Thailand are more commonly experienced by Malay Muslims or Pattani in southern Thailand. They are regarded as Khaek (guests or foreigners), a negative prejudice. Malay language and names are prohibited from being used in public institutions, such as schools and government agencies. This resulted in the emergence of Pattani's reaction and resistance to the part of Southern Thailand to obtain special autonomy, even to separatists. Finally, in early 2004 there were several incidents and riots occurring in Southern Thailand, especially in Narathiwat, Yala, and Pattani. This conflict occurs because the demands of the separatist movement and the government act hard against them in militaristic ways, on the other hand people are also dissatisfied with government discrimination as well as violence actions separatist movement. This is exacerbated and worsened by USA intervention in the conflict under the pretext of fighting Islamic separatist violence.

Islam di Thailand

In the history Islam has existed in Thailand since the 13th century. Muslims have been active in trade and administration in the Thailand kingdom. However, in its development, as a minority, there was conflict due to discrimination and intimidation. In 2000 the percentage of religion in Thailand was Buddhist (95%), Islam (4%), Christian (0.6%), and other religions (0.4%). This paper seeks to examine the existence of Islam and the problems of Muslims as a minority in Thailand. In general, the Muslim population in Thailand is divided into two groups, namely Malay Muslims and Thai Muslims. The majority of Muslims are in the Southern part of Thailand, especially in Pattani area so they are often referred to as Muslim Patani Darussalam or Patani Raya which is closer to Malay. While the Thai Muslims are in the Middle and North that includes the descendants of Iranian Muslims, Champa, Indonesia, India, Pakistan, China, and Malay. Problems faced by Muslims in Thailand are more commonly experienced by Malay Muslims or Pattani in southern Thailand. They are regarded as Khaek (guests or foreigners), a negative prejudice. Malay language and names are prohibited from being used in public institutions, such as schools and government agencies. This resulted in the emergence of Pattani's reaction and resistance to the part of Southern Thailand to obtain special autonomy, even to separatists. Finally, in early 2004 there were several incidents and riots occurring in Southern Thailand, especially in Narathiwat, Yala, and Pattani. This conflict occurs because the demands of the separatist movement and the government act hard against them in militaristic ways, on the other hand people are also dissatisfied with government discrimination as well as violence actions separatist movement. This is exacerbated and worsened by USA intervention in the conflict under the pretext of fighting Islamic separatist violence.

The Royal Activities of His Majesty King Bhumibol towards Muslims in Thailand

The Royal Activities of His Majesty King Bhumibol towards Muslims in Thailand

Assessment of Dietary and Exercise Behavior of aging Muslims in Thailand

Assessment of Dietary and Exercise Behavior of aging Muslims in Thailand Jaruwan Phaitrakoon RN, Srisuda Rassameepong, Ninlapa Jirarattanawanna, Sukonvattanaamorn, Phagapun Boontem, Narunest Chulakarn Abstract Background: Globally and in Thailand there are growing numbers of aging that can lead to chronic diseases. This study aim to study the dietary and exercise behavior of Muslim elderly. Methodology: This cross-sectional study was conducted in a sub district of Pra-arjarn, Thailand. Total of 174 elderly Muslims were selected by simple random sampling method. Results: This research reveal that the majority of them between 60-98 years old and had the illnesses, such as hyperlipidemia (85.1%), diabetes mellitus (77.6%) and hypertension (46.0%). The frequency of food consumption such as soymilk, milk, and calcium added milk ranged from 0-2times/week. Chicken, entrails, desserts, sweet beverages, and coconut milk were consumed on an average of about 3-7times/week. We found that most of the participants were health knowledge in healthy food consumption and exercise was good level (89.7%) while health behavior and belief in healthy food consumption and exercise were moderate level 60.3% and 67.8 %, respectively. Conclusions: Aging Muslims in our sample were exposed to high density high fat foods and ate milk less frequently including the health behavior was moderate level. Therefore, this community should be add the various strategies for health behavior relieve the chronic diseases of people. Full Text: PDF DOI: 10.15640/jisc.v5n1a3

The ASEAN Market: Cross-Border Collaboration in Islamic Finance between Malaysia and Thailand

Islamic finance offers a viable and moral-ethical alternative when the world economy suffers from global financial crises due to high debt-gearing and excessive speculations leading to liquidations and losses. In the casino-like scenario of the conventional order, Islamic finance is viewed as a game-changer, setting new rules and behavioral patterns that appeal to humanity and other civilizations due to its adherence to the universal principles of justice, equity and good conscience. In the beginning, Islamic finance may have started off with a nationalistic or religious fervor due to independence from colonialism and reassertion of an Islamic identity. But it has become evident to the world that its core principles, if implemented sincerely, can prevent exploitation, monopoly, bribery and corruption, excessive spending and hoarding of wealth, high debt- gearing and speculation. Ideally, Islamic finance should be promoting values such as entrepreneurship, transparent dealings, risk sharing, profit and loss sharing rather than making profits from a predetermined return. Islamic finance is also based on ethical principles such as trustworthiness and honest dealings, sanctity of contracts, moderate and pragmatic behavior and equitable treatment of stakeholders. This paper examines the role of Islamic finance in developing the ASEAN financial market through cross- border collaboration, specifically with Thailand, through three engines of growth: the Sukuk market, Halal market and Waqf. Islamic finance has opened up many opportunities to the minority Muslims in Thailand and has helped speeded up the integration process. As the world becomes smaller and cross-border players increase, there is a need to have greater legal and regulatory certainty. To ensure Islamic finance is on a level playing field with conventional finance as it crosses borders, the present authors recommend a mutual relaxation of taxation laws and a trade liberalization policy. Lastly, a unified and concerted effort is needed to promote equitable development of ASEAN member nations within the Islamic framework of “prospering thy neighbors”.

ZAPIN AS RITUALIZED DHIKR: SILENT REMEMBRANCE OF GOD THROUGH MUSIC AND DANCE

Almost all of the 240 million Muslims in Southeast Asia belong to the Sunni sect following the Shafii school of Muslim jurisprudence. They have practised Islam from the teachings of Muslim traders and preachers since the 12th century, which was further developed by Sufi mystics from the 13th century laying prominence on Islam's humanistic orientation, with emphasis on love and compassion. Accounting for about 42 percent of the total Southeast Asian population and 25 percent of the total world Muslim population (estimated at 1.6 billion), the three countries (Indonesia, Malaysia and Brunei) with Muslim-majority populations, and minority Muslims in Thailand, the Philippines, Singapore, Burma, Laos, Cambodia and Vietnam; have tolerated the meeting between monotheistic Islam, pantheistic tradition of Islamic mysticism and pre-Islamic traditions into a syncretized forbearance of Southeast Asian Islam (Yusof 2015). Islam not only spread through the expansion of trade among West Asia, India and Southeast Asia, but it also spread through Sufi missionaries who played a significant role in affirming the teaching is spreading the faith through the practices of the tariqah. Islam had a firm footing in maritime Southeast Asia by the time the Portuguese arrived in the 16th century.

South Thailand: Politics, Identity, and Culture

There are approximately five million Muslims in Thailand (7 percent of the total population), with about 1.8 million in the southernmost provinces bordering on Malaysia. A considerable literature in history, anthropology, political science, international relations, and religious studies has been produced since January 4, 2004, when a violent Muslim insurgency dramatically erupted in the area. At that time over 100 Muslim insurgents raided an arms depot of the Fourth Army Engineers in Narathiwat Province. On January 22, in south Thailand, two Muslim young men on a motorcycle used a long knife to slit the throat of a sixty-four-year-old Buddhist monk, killing him. The monk had just returned from his early morning round of tham bun (alms-collecting extending merit to Buddhist families).

Review of Wanni W. Anderson, Mapping Thai Muslims: Community Dynamics and Change on the Andaman Coast

Anthropologists who continue to revisit areas where they have conducted fieldwork sometimes produce ethnographic memoirs about the changes that they have seen evolve over time in a community. If decades have gone by, they can write about people they once knew as children and provide a longue duree, or longitudinal analysis. This book is one such type of memoir, although it is written with a number of scholarly goals in mind and with numerous (if very short) references to a range of perspectives about globalization and Islam. The author’s stated goal is to present a non-monolithic portrait of Muslims in Thailand by focusing on the lesser-known Thai Muslims of the southern Andaman coast. Overall, this short book highlights how the Thai Muslim community in this region has responded to new occupational opportunities associated with tourism and increased economic interconnectedness, how a more globalized Islamic consciousness has affected their beliefs and practices, and how they view the ongoing violence that has engulfed the Muslim area on the other side of the country. Set on the island of Nipa, across the water from Krabi town in southwestern Thailand, the area was first visited by the author in 1979. She returned in 1981 to investigate Muslim children’s play culture in order to compare with her earlier work on Buddhist children’s play culture in central Thailand (e.g., p. 5). She returned for a longer stay in 1982 as a member of one of Harvard University’s research teams on cross-cultural studies of adolescents in a changing world. She also investigated local villagers’ notions of ethnic and religious consciousness. Subsequent revisits in 1984, Cont Islam (2013) 7:245–247 DOI 10.1007/s11562-011-0170-y

Insurgency redux: Writings on Thailand's ongoing southern war

Comprehending the origins, dynamics and solutions to the ongoing violence in southern Thailand's Muslim majority border provinces has proved to be a challenge, not only to successive Thai governments and security forces but also to scholars and other investigators. Insurgent-instigated attacks, now paralleled by and intertwined with more opportunistic forms of violence, have afflicted the border region for nearly seven years (as of late 2010), with no sign of ultimate abatement, despite a considerable investment of resources by the Thai state. Arguably under-reported by the world media, this conflict has nonetheless attracted its fair share of parachute journalism and superficial reportage by instant-experts, single-issue rights advocates, wide-eyed postgraduate researchers and assorted cranks. Many of them have been ensnared by local ‘fixers’ with their own agendas. Despite some notable exceptions, much academic research effort in the region itself has been hit-and-run. As Duncan McCargo emphasises: ‘this is a messy, awkward, in-your-face conflict’ (p. 188) — as such it demands a comparable ‘in-your-face’ and sustained field-based research effort, which, as he rightly notes, has been sadly lacking.

Tearing Apart the Land: Islam and Legitimacy in Southern Thailand * By DUNCAN MCCARGO

The age of globalization has seen the revival of longstanding ethnic conflicts worldwide: one such event is the comeback of the Pattani insurgency in Thailand. Tearing Apart The Land is the product of Duncan McCargo’s field study in Southern Thailand during 2006–7. The book is mostly based on the reportage of the many violent incidents that have taken place in southern Thailand since January 2004. It assumes the reader already has a detailed historical knowledge of the unrest in Southern Thailand. There are two groups of Muslims in Thailand. One segment has integrated into general society and maintains peaceful relations with the state, while the other, which resides in the deep south, is at odds with the state and has a history of separatist tendencies. The multi-ethnic Thai-speaking Muslims in the North and the unintegrated, monoethnic Malay-speaking Muslims in the South interpret Islam differently. The former see themselves as a minority in a Buddhist country while the latter view Islam as part of their ethnolinguistic identity in a region that was forcibly incorporated into Thailand.