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This volume provides an ethnographic description of Muslim merit-making rhetoric, rituals and rationales in Thailand’s Malay far-south. This study is situated in Cabetigo, one of Pattani’s oldest and most important Malay communities that has been subjected to a range of Thai and Islamic influences over the last hundred years. The volume describes religious rhetoric related to merit-making being conducted in both Thai and Malay, that the spiritual currency of merit is generated through the performance of locally occurring Malay adat, and globally normative amal 'ibadat. Concerning the rationale for merit-making, merit-makers are motivated by both a desire to ensure their own comfort in the grave and personal vindication at judgment, as well as to transfer merit for those already in the grave, who are known to the merit-maker. While the rhetoric elements of Muslim merit-making reveal Thai influence, its ritual elements confirm the local impact of reformist activism.
In Thailand’s Far South, Kee Howe Yong sheds light on the Malay Muslims in Thailand’s far south. The book focuses on the relationship between the construction of minorities – and thus majority – and issues of engaging with the difficulties of their realities: loss, violence, history, memory, livelihood, fear and paranoia, and political formations. The book explores the ways in which regimes of fear affect the way minorities relate to one another and to those in authority. It reveals how Muslim identities in southern Thailand are produced – under what constraints and structures, and by what technologies and force. Drawing on methodologies of narrative theory, performative aspects of language, and questions of history and memory, Yong demonstrates the ways the conflict was and is differently engaged by Malay Muslim interlocutors. The book addresses the generally ignored topic of the varied positions of the Malay Muslims at the borderland of Thailand’s far south and the implications of these positions in understanding the meaning of the current insurgency for the heterogeneous Malay Muslim population. In doing so, Thailand’s Far South provides an invaluable contribution to the southern Thai conflict, fieldwork in conflict zones, and the literature on violence, political science, history, security studies, and philosophies of violence.
This book addresses the complexity of Islam in Thailand, by focusing on Islamic charities and institutions affiliated to the mosque. By extrapolating through Islam and the waqf (Islamic charity) in different regions of Thailand the diversity in races and institutions, it demonstrates the regional contrasts within Thai Islam. The book also underlines the importance of the internal histories of these separate spaces, and the processes by which institutions and ideologies become entrenched. It goes on to look at the socio economic transformation that is taking place within the context of trading networks through Islamic institutions and civil networks linked to mosques, madrasahs and regional power brokers. Brown casts this study of private Islamic welfare as strengthening rather than weakening relations with the secular Thai state. The current regime’s effectiveness in coopting these Muslim elites, including Lutfi and Wisoot, into state bureaucracies assists in widening their popular base in the south, in the north-east, and in Bangkok. Such appointments were efficacious in reinforcing the elite’s Islamic identity within a modern, secular, literate, and cosmopolitan Thai culture. In challenging existing studies of Thai Muslims as furtive protest minorities, this book diverts our attention to how Islamic philanthropy provides the logic and dynamism behind the creation of autonomous spaces for these independent groups, affording unusual insights into their economic, political and social histories.
Buddhist-Muslim relations are usually seen as inherently confrontational. This book challenges the view of Buddhism and Islam as fundamentally irreconcilable by exploring the diverse ways representatives of the two traditions have engaged each other in Southeast Asia—the global frontstage of contemporary Buddhist-Muslim relations—and Japan—a Buddhist-majority country whose ‘Islam policy’ played a significant role in its surge to global power status. It investigates the processes through which mutual perceptions and discourses have developed in response to shifting socio-political circumstances and via the intellectual interventions of leading personalities.
This book is the first to critically analyze Buddhist-Muslim relations in Theravada Buddhist majority states in South and Southeast Asia. Asia is home to the largest population of Buddhists and Muslims. In recent years, this interfaith communal living has incurred conflicts, such as the ethnic-religious conflicts in Myanmar, Sri Lanka, and Thailand. Experts from around the world collaborate to provide a comprehensive look into religious pluralism and religious violence. The book is divided into two sections. The first section provides historical background to the three countries with the largest Buddhist-Muslim relations. The second section has chapters that focus on specific encounters between Buddhists and Muslims, which includes anti-Buddhist sentiments in Bangladesh, the role of gender in Muslim-Buddhist relations and the rise of anti-Muslim and anti-Rohingya sentiments in Myanmar. By exploring historical fluctuations over time—paying particular attention to how state-formations condition Muslim-Buddhist entanglements—the book shows the processual and relational aspects of religious identity constructions and Buddhist-Muslim interactions in Theravada Buddhist majority states.
Uneasy Military Encounters presents a historically and theoretically grounded political ethnography of the Thai military's counterinsurgency practices in the southern borderland, home to the greater part of the Malay-Muslim minority. Ruth Streicher argues that counterinsurgency practices mark the southern population as the racialized, religious, and gendered other of the Thai, which contributes to producing Thailand as an imperial formation: a state formation based on essentialized difference between the Thai and their others. Through a genealogical approach, Uneasy Military Encounters addresses broad conceptual questions of imperial politics in a non-Western context: How can we understand imperial policing in a country that was never colonized? How is "Islam" constructed in a state that is officially secular and promotes Buddhist tolerance? What are the (historical) dynamics of imperial patriarchy in a context internationally known for its gender pluralism? The resulting ethnography excavates the imperial politics of concrete encounters between the military and the southern population in the ongoing conflict in southern Thailand.
This book is an ethnography of the Malay Muslims of Guba, a pseudonymous village in Thailand’s Deep South, in the wake of the unrest that was primarily reinvigorated in 2004. It argues that the unrest is the effect of the way in which different forms of sovereignty converge around the residents of this region and the residents at the same time have cultivated themselves and obtained and enacted agency through the sovereigns. Rather than asking why the violence is increasing and who is behind it, like most scholarly works on the topic, it examines how different forms of sovereignty — ranging from the Thai state and the monarchy to Islamic religious movements, the insurgents and local strongmen — impose subjectivities on the residents, how they have converged in so doing and what tensions have followed, and how the residents have dealt with these tensions and cultivated themselves and obtained and enacted agency through the sovereigns. The phrase “We Love Mr King” or rao rak nay luang inscribed on the decorated, footed tray is one example of how the residents crafted themselves as royal subjects and enacted agency through the sovereign monarch. “This book represents one of the very few locally focussed anthropological studies to be undertaken in Thailand’s Muslim Malay border region since the upsurge in insurgent-driven violence since 2004. Just as noteworthy: the researcher is a Thai Buddhist who succeeded in establishing rapport with his Malay Muslim informants. Unlike most journalistic and academic research in this field based on hit-and-run interviews, Dr Anusorn’s work is founded on sustained in situ observation and participation with the local residents of the hamlet of Guba in Yala Province. Exploring a range of themes including local historical memory and place identification, Islamic practices, cultural rituals, complex local rivalries and violence, and interactions between villagers and military/state officials and projects, Anusorn skilfully highlights the co-existence and tensions between ‘different subjectivities’ in the context of the competing ‘sovereignties’ that inform the world of the villagers of Guba.” — Marc Askew (author of Performing Political Identity in Southern Thailand and Conspiracy, Politics and a Disorderly Border)
At the heart of the on-going armed conflict in southern Thailand is a fundamental disagreement about the history of relations between the Patani Malays and the Thai kingdom. While the Thai royalist-nationalist version of history regards Patani as part of that kingdom "since time immemorial," Patani Malay nationalists look back to a golden age when the Sultanate of Patani was an independent, prosperous trading state and a renowned center for Islamic education and scholarship in Southeast Asia — a time before it was defeated, broken up, and brought under the control of the Thai state. While still influential, in recent years these diametrically opposed views of the past have begun to make way for more nuanced and varied interpretations. Patani scholars, intellectuals and students now explore their history more freely and confidently than in the past, while the once-rigid Thai nationalist narrative is open to more pluralistic interpretations. There is growing interaction and dialogue between historians writing in Thai, Malay and English, and engagement with sources and scholarship in other languages, including Chinese and Arabic. In The Ghosts of the Past in Southern Thailand, 13 scholars who have worked on this sensitive region evaluate the current state of current historical writing about the Patani Malays of southern Thailand. The essays in this book demonstrate that an understanding of the conflict must take into account the historical dimensions of relations between Patani and the Thai kingdom, and the ongoing influence of these perceptions on Thai state officials, militants, and the local population.
el-Aswad introduces the concepts of worldviews/cosmologies of Muslims, explaining that the different types of worldviews are not constructed solely by religious scholars or intellectual elite, but are latent in Islamic tradition, embedded in popular imagination, and triggered through people's everyday interaction in various countries and communities. He draws from a number of sources including in-depth interviews and participant observation as well as government documents and oral history. Through the perspectives of ethno-cosmology, emic interpretation of sacred tradition, modernity, folklore, geography, dream, imagination, hybridity, and identity transformation, he examines how culturally and religiously constructed images of the world influence the daily actions of people in various Muslim communities. The worldviews of Sunnis, Shi'as, and Sufis are covered in turn, and Muslims in the UAE, Egypt, Bahrain, and suburban Detroit are the focus. el-Aswad also discusses the effects of Western attempts at imposing its essentially secular worldview through the process of globalization and how cyberspace has promoted connectivity among Muslim communities and, especially in the United States, opened up unlimited options and new possibilities.
Is it possible to identify the positive and negative effects of globalization on religious tourism or to estimate the transformation of the internal and external constructs of pilgrimage by these effects? In order to address these questions, this book highlights the importance of the search for identity and transformative experience during religious tourism. It also looks at how, recently, globalization has played a part in the changes of the concept of personal and social identity and the transformative experience of pilgrimage. This book will be suitable for researchers and students of religious tourism, pilgrimage, identity tourism, as well as related subjects such as sociology, anthropology, psychology, theology, history and cultural studies.