History of Islam in Patani Thailand
INDRA - David Brown is interesting to see the movement of Muslims in southern Thailand as part of a reaction to the 'internal colonialism in Thailand. Economic disparity between center and province on the outskirts of the growth of the spirit of 'separatism', or Brown's term 'ethnic separatism' which occurred in the South, North and Northeast.
Each involves the Malay Muslims in the south, ethnic hills in the North and Isan people in the Northeast. The identity of Malay Muslims in the South, communist society in the North is clearly different from the Thai-Buddhist majority, while in the Northeast are just different ethnicities, namely the Lao-Thai groups, although the same religion.
This disparity is very striking, in 1983, long before the monetary crisis that began in Thailand, Bangkok Metropolis City has an income per capita, 51,441 baht, while the Muslim Minorities, Conflict and Reconciliation in South Thailand South 97, 16,148 baht, three times more low compared to Bangkok, while in the north, 12,441 Bath and North East region, 7146 baht.
This disparity caused disappointment, jealousy and fair rasatidak which later resulted in the public's desire to regulate their own (autonomy, and independence).
Twenty-four years later, even this gap is widening, because the government is suspicious of the growing power of community in this region, and development are not prioritized.
Disparities have profound consequences beyond the economic aspects, namely the slow improvement of human resources, unequal education, and pressure-based policies that threaten public security.
Society seemed not at 'home' of their own. This discrepancy is also a lower level of community nationalism outside the Thai-Buddhist majority. The contrast between the Malay Muslims in the South and the Buddhist-Thai in Thailand throughout the region viewed by Ted Robert Gurr is not on the diversity of ethnicity, but rather on his religion. Southern Thai Muslims and Buddhists adopted almost throughout Thailand.
Countries with multi-religious and multiethnic population gets a big challenge how to unite them under the umbrella of nationalism. Moreover, some ethnic or religious denominations have grown in a dynamic force for hundreds of years.
Some separatist movements arise from a single ethnic or religious who have the policy 'discriminatory' from central government.
This policy was created to curb the strengthening of local identity so that the central government felt threatened, or deliberately made for the purpose of 'national integration'. Between 1947 to 1953, several new countries in Southeast Asia have pop group that requires 'special autonomy' or 'separation' from the central government.
Two countries that have not managed to 'conquer' the group including southern Thailand and Filipina.yang coincidence both Muslim minority amid a majority of Buddhists in Thailand and Christians in the Philippines. While Islam spread to various countries in Southeast Asia, including to Southern Thailand, or known as Patani Muslims, or officially in Thailand, Islam Pattani.
This paper will explore the dynamics of Islam in southern Thailand from the aspect of ethnicity (social) and security. The main focus on the development of Pattani Muslims between 2004 and May 2007. This period is very urgent not only because of the many victims in this period, at least 2000 victims died, but also because the Thai government began to seriously discuss the work of reconciliation with reference to the integration of the Free Aceh Movement (GAM) to Indonesia.
Peace in Aceh as a model for peace and reconciliation efforts at the local Selatan.Identitas Thailand South Thailand closer to Kelantan and Kedah, Malaysia. Communities have traditionally been more at home using Malay than Thai language promoted by the central government as the official state language. Compulsion Muslim Malay community in southern Thailand be felt for decades, since the integration of Malays in southern Thailand to be part of the Kingdom of Thailand.
The use of Thai language must be used in the office of the kingdom, government, schools and media. Radio, TV and print media should use the Thai language as the medium of news. Electronic media, particularly local radio only Muslim Minorities, Conflict and Reconciliation in Southern Thailand in 1999 are allowed to use the Malay language is not more than 20 percent of the overall program.
Thailand government's strategy is bearing fruit. Within about 50 years, many young Malay-speaking Thai Muslims rather than the Malay language, both in school and in daily life. But they are 'forced' families to speak in Malay as they gathered the family environment.
Efforts to keep the 'tradition of the ancestors' became part of the identity of the strongest for the Malay Muslim family in Southern Thailand is different from most other Thai society. They realize that the intention of separating themselves from the Royal Thai government is just an old dream, which must now be abandoned.
Integrated with Thailand, competing with the majority Thai ethnic community that Buddis is current selection. The strategy needs to be built, is to promote education, support national development, and maintaining local stability.
The latter is still an obstacle for the creation of peace in the south. Various terror, murder and bombings occur frequently in the past three years, with the number of dead settidaknya 2000 people, since January 2004. Surprisingly, the group has not been found responsible for this unrest.
When an attack or killings involving victims of the army, police or the Buddhist community, the accused are Muslims. Even Thaksin's call them the term 'Muslim Bandit'. The term that tarnish Malay Muslim feelings in the south, because the imagery has been deliberately created by government, without a more objective look at who is involved.
Muslims in Thailand about 15 percent, compared to Buddhism, about 80 percent. The majority of Muslims live in southern Thailand, about 1.5 million people, or 80 percent of the total population, especially in Patani, Yala and Narathiwat, three provinces are very color dynamics in southern Thailand.
Muslim tradition rooted in the region 100 Muslim Minorities, Conflict and Reconciliation in Southern Thailand since the Sri Vijaya empire that controls the region of Southeast Asia, including southern Thailand.
Southern Thailand consists of five provinces: Pattani, Yala, Narathiwat, Satun and Songkhla, with a total population of 6,326,732 (National Statistics Office, Thailand, 2002). The majority Muslim population there in four provinces: Pattani, Yala, Narathiwat and Satun, which is about 71% urban, and 86% in rural areas (YCCI, 2006: 34), while in Songkhla, around 19% Muslims, minorities, and 76.6% Buddhist .
While the majority Malay-speaking population, an average of 70 percent are in three provinces: Pattani, Yala and Narathiwat, while Chinese-speaking population, is in three provinces: Narathiwat, 0.3%, Pattani, 1.0%, and Yala, 3.0% (Census of Population, Thailand, 2000).
Regarding the entry of Islam into Thailand, some say Islam arrived in Thailand in the 10th century through the pedgang from Arab and some say Islam Masum into Thailand through the Kingdom of Samudra Pasai in Aceh.
In the past, when the kingdom of Samudera Pasai conquered by Thailand, many Muslims are imprisoned, then taken to Thailand. The inmates would be released if a ransom had been paid. Then the prisoners are already free, there are back to Indonesia and some are settled in Thailand and spread the religion of Islam.
Thai territory inhabited by people of Islam are the southern region directly adjacent to Malaysia. Muslims in Thailand are a minority, because the majority Buddhist population. Muslim areas in southern Thailand are Pattani, Yala, Satun, Narathiwat, and Songkhla.
The Muslims in Thailand are known by the name of Patani have strong feelings about her identity, because the Patani region at the beginning of the 17th century had become one of the center spread of Islam in Southeast Asia.
The Thai government seeks to include most areas south to the Thai state. This is done at the time of King Chulalongkom in 1902. Patani dubbed the birthplace of Islam in Southeast Asia. In fact, a Patani, David ibn Abdillah ibn Idris al-Fatani recognized as a leading scholar of Islamic sciences in Southeast Asia.
What is now southern Thailand during the first form of sultanates free and sovereign, the largest among the Patani sultanate. In the fourteenth century, Islam entered into the region, the first king who embraced Islam Patani is Ismailsyah. In 1603 the kingdom of Ayuthia in Siam attacked the kingdom of Patani, but the attack can be thwarted.
In 1783 Siam during King Rama I Phra Culalok attacked Patani aided by rogue elements of Patani itself, Sultan Mahmud was gugurlah, cannon Sri Patani and the Siamese seized the royal treasure and taken to Bangkok.
So Tengku Lamidin appointed as Viceroy of Siam command but then he rebelled and be killed and replaced Dato Bangkalan but he also memberotak.
At the time of King Chulalongkorn in 1878.M Phra Siam began mensiamisasi Patani so that Tengku Din had rebelled and the kingdom of Patani kingdom dipecahlah and the unit was called Bariwen.
Before the event actually took place in 1873 AD Tengku Abdulqadir Qamaruzzaman has refused to abolition of the Patani kingdom. Kingdom of Patani were divided into small areas Patani, Marathiwat, Saiburi, Setul and Jala.
In 1909 AD the British also recognize that these areas include the region Kingdom of Siam. And in 1939 AD, the name changed to Muang Thai Siam. Siamese language becomes the language of nationalism in the South region, in the schools is an official language, Arabic script was replaced Malay inscription from Siam Palawan.
In 1923 AD, some of which are considered extreme Islamic Madrasah closed, the Islamic schools of education should be taught the ethics of nation's nationality and education are taken from the essence of Buddhism.
At certain times of school children had to sing the songs breath of Buddha and the teacher should worship with the worship of Buddha. Ministry of Education turn back the history: he said that Islam was an evil person wanted to oppose the shah's reign in Siam and drop the king.
The Muslims are not allowed to have political parties and even all berasas Islam is based organizations must: Nationality. The government also formed a so-called mufti Culamantri rank, usually raised that an alim who can lick and it can turn back the paragraph so that it haram memfatwakan against the power of Buddha.
At certain moments also display all heavy weapons, military equipment. Then they invited Islamic scholars to look around, hoping the fear will grow to rebel. But the people who become Muslim remains steadfast in the struggle, to enforce a country's sovereign Islamic berasas Islamic Republic of Patani.
All ceremonies are secular and Islamic done only limited to the traditional parties were not based on Islam and indigenous religion remained secular even though sometimes taken as well as greetings and bismillah as stated in its constitution it.
The transformation of primordial loyalties to loyalty to the state in order to create national integration is usually the main agenda in the countries that the process of realization of the idea of nation-state has not been completed.
This agenda becomes very complicated if the country concerned with the plurality of ethnicities, cultures and religions. Based on the primordial category, the country has majority and minority groups, in which minority groups would be forced to be integrated into the majority group.
Posting Komentar