Islam In Modern Thailand
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📒Islam In Modern Thailand ✍ Rajeswary Ampalavanar Brown
✏Islam in Modern Thailand Book Summary : 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.
📒Islamic Reform And Revivalism In Southern Thailand ✍ Aryud Yahprung
✏Islamic Reform and Revivalism in Southern Thailand Book Summary : This study investigates the historical continuity of Islamic tradition of tajdīd (revival) and islāh (reform) in the Muslim majority region of the southernmost provinces of Thailand. The focus is on the islāh movement led by Shaykh Dr. Ismail Lutfi Chapakia al-Fatānī (1950-), the Saudi trained 'ālim who graduated from the Haramayn (Mecca and Madinah). Shaykh Dr. Ismail Lutfi along with others Patani 'ulamā' of his time began to advocate for Islamic reformism in 1986 in Patani, which is the modern day of Pattani, Yala, and Narathiwat provinces of Southern Thailand until it evolved into a loose Salafī reformist movement which culminated in their establishment of Yala Islamic University in 2002. Calling themselves Salafī, the followers of the Salaf (early Companion of the Prophet), this movement has believed that the problems of the Malay Muslims society in the Deep South was primarily caused by the deviation from the true faith prescribed by the two sacred sources, namely, 1) the Qur'ān and the Sunnah (Prophet Tradition) and, 2) the way the Salaf's understanding of Islam. The Salafīs urged Patani Muslim fellows to return to, and strictly follow the sacred sources, and purify Islamic ideas and practices from later innovation (bid'ah) and accretion of the past Indic ideas and cultures. The Salafī movement has advocated for a social change through tarbiyyah (education) by working within the Thai constitutional framework. The study examines three main areas of Islamic reformism proposed by the Salafī reformist movement, namely, 1) theological reform of Sunnah and bid'ah, 2) the reform of the Patani Muslim society regarding the political status of Patani in the modern time - the issue inextricably links to religious pluralism in modern Thai nation-state, and 3) the reform of inter-religious relations and coexistence between, particularly, Islam and Buddhism in Patani. Three methods of data collection employed in this study are, 1) documentary including both primary and secondary, 2) participatory observations, and unstructured in-depth interviews. The study finds that the Salafī Islamic reformist movement has made a transforming impact on the Malay Muslims society in Southern Thailand owing much to their intellectualism which has been adjusted to suit the unique circumstances and realities of the society they seek to reform. Their intellectual flexibility has enabled them to be able to revive Sunnah of the Prophet in the Hadīth-form when the concept of the Sunnah was enlarged to mean Ahl al-Sunnah wa'l-Jamā'ah (Mainstream-Middle-Path Community). Second, the Patani political status was placed in the larger, pluralist concept of Ummah (community of nations) instead of sectarianist, the century old concepts of Dār al-Islām (the abode of Islam) and Dār al-Harb (the abode of war). These changes also lead to, third, the reform of inter-religious relations of Islam and Buddhism to which the Salafī movement has provided a proactive principle called 'principle of amiability towards religious others (lak maitripab kab chon tang sasanig)' in comparison with the previous norm of 'live and let live'.
📒Islam Education And Reform In Southern Thailand ✍ Joseph Chinyong Liow
✏Islam Education and Reform in Southern Thailand Book Summary : "This is a remarkable piece of scholarship that illuminates general and specific tendencies in Islamic education in South Thailand. Armed with an enormous amount of rich empirical detail and an elegant writing style, the author debunks the simplistic Orientalist conceptions of Wahhabi and Salafi influences on Islamic education in South Thailand. This work will be a state-of-the-art source for understanding the role of Islam and the ongoing conflict in this troubled region of Southeast Asia. The book is significant for those scholars who are attempting to understand Muslim communities in Southeast Asia, and also for those who want deep insights into Islamic education and its influence in any area of the Islamic world." - Raymond Scupin, Professor of Anthropology and International Studies Lindenwood University, USA "Few books address the sensitive issue of Islamic education with empathy as well as critical distance as Joseph C. Liow's Islam, Education, and Reform in Southern Thailand. He examines global networks of religious learning within a local Thai as well as regional Asian context by brilliantly revealing the intersections between religion, politics and modernity in an accessible and illuminating manner. Traditional educational institutions rarely receive such sensitive and balanced treatment. Liow's book is a tour de force and mandatory reading for policy-makers, academics and all of those interested in current affairs." - Ebrahim Moosa, Associate Professor of Islamic Studies, Department of Religion, Associate Director, Duke Islamic Studies Center (DISC), Duke University, USA "Islam, Education, and Reform in Southern Thailand is Joseph Chinyong Liow's critical attempt to map out the reflexive questioning, locations of authority, dynamics and contestations within the Muslim community over what constitutes Islamic knowledge and education. Through the optics of Islamic education in Southern Thailand, Liow manages to brilliantly portray the ways in which Muslim minority negotiate their lives in the local context of violence and the global context of crisis of modernity." - Chaiwat Satha-Anand, Senior Research Scholar, Thailand Research Fund, Author of The Life of this World: Negotiated Muslim Lives in Thai Society
📒Muslim Merit Making In Thailand S Far South ✍ Christopher M. Joll
✏Muslim Merit making in Thailand s Far South Book Summary : 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.
📒Making Modern Muslims ✍ Robert W. Hefner
✏Making Modern Muslims Book Summary : This work discusses Islamic education and politics in Southeast Asia. It examines Islamic schooling in Malaysia, Indonesia, Thailand, Cambodia, and the southern Philippines.
📒The King And The Making Of Modern Thailand ✍ Antonio L. Rappa
✏The King and the Making of Modern Thailand Book Summary : The making of modern Thailand is grounded in specific political institutions, Brahmanical tropes, and sacred Buddhist traditions stylized with Hindu rituals. Over and above these mysterious practices and ancient customs, modern Thailand is a product of the late Great Rama IX Bhumibol Adulyadej. Most Thai people have only known one King. Born in Europe and educated during World War II, Bhumibol was the son of a Harvard medical doctor who had a penchant for jazz music and fast cars. When he returned to Thailand in 1951 to assume his royal duties, he could hardly speak Thai but his French and German were remarkable. Bhumibol had inherited an impoverished country with nothing but a symbolic role as a figurehead monarch. He was surrounded by envious courtiers and royals from other families now sidelined by the rise of the Chakri. Scheming generals and authoritarian field marshals were emptying the Kingdom’s coffers. Using guile and wit, Bhumibol had turned the tide by 1973. He became the most powerful modern warlord in the history of the Kingdom. He survived attempted murder, crafty politicians, corrupt generals, sycophantic courtiers and impoverished masses. When he died on October 13 2016, Bhumibol was already the longest standing monarch in the world. King Bhumibol was deeply respected and well-liked by farang and locals alike. Despite his massive social and economic achievements many problems continue to plague the Kingdom. These are prostitution, human rights issues, pollution, corruption, cronyism in Chinese businesses, border conflicts with Cambodia, and the refugee problem. This book examines the role of Rama IX and the variegated set of problems that persist in life under the great white elephant and mango trees. Rappa draws from his primary research that includes interviews, surveys and first-hand observations of a remarkable kingdom and a uniquely remarkable king to reveal the internal security threats to democracy and civil society in the oldest Southeast Asian kingdom in late modernity.
📒Islam In Asia ✍ Jason F. Isaacson
✏Islam in Asia Book Summary : An analysis of the advance and contours of Islamicism, and the potential consequences that such activity poses in South East Asian religion. It tracks the activities of external countries and highlights the roles they play in East Asian economies, politics, religion and weapons procurement.
📒Dictionary Of The Modern Politics Of Southeast Asia ✍ Michael Leifer
✏Dictionary of the Modern Politics of Southeast Asia Book Summary : This comprehensive Dictionary provides descriptive and analytical coverage of the turbulent political history and striking changes which have occurred both regionally and in key countries since the end of the Second World War. Substantially rewritten to take into account the dramatic political events and developments since 1995, the third edition of this acclaimed Dictionary will provide non-specialists and specialists alike with an essential resource on this constantly changing and volatile region. Including new entries, updated country profiles on Indonesia, Malaysia and Cambodia and a revised reading list, leading authority and commentator on this rapidly developing region Michael Leifer has brought this Dictionary fully up-to-date. Changes in government, the rise of new leaders and the knock-on effect on economy and society are covered including: the death of key figures such as Pol Pot and the rise of a new generation of leaders, dramatic changes of government in Indonesia, Thailand and the Philippines and elections in Malaysia. Countries covered include Brunei, Burma (Myanmar),Cambodia (Kampuchea), Indonesia, Laos, Malaysia, the Philippines, Singapore, Thailand and Vietnam. Key features include: * Individual entries provide detailed information and authoritative commentary on the central figures, political parties and organizations, political systems and structures, major events and key documents. * For each state covered, an extended narrative analyses its recent history and political and social development. * Extensive cross-referencing and a subject index lead the reader to the vital material. * Subject bibliographies refer researchers to source and secondary matter.
✏Islam and the Modern Age Book Summary :
📒The Struggle Of Islam In Modern Indonesia ✍ B. J. Boland
✏The Struggle of Islam in Modern Indonesia Book Summary : With deep interest I have followed the Indonesian people's fight for freedom and independence from 1945 onwards. This interest has come to be centred in particular on the question of how religions, especially Islam, were involved in this struggle, and what role they would fulfil in the new Indonesia. After having lived and worked in Indonesia from 1946 to the end of 1959, I was twice more enabled to yisit I ndonesia thanks to grants from the Netherlands Foundation for the Advancement of Tropical Research (WOTRO). It was during these sojourns in particular, from May to October 1966 and from February to July 1969, that the material for this study was collected, supplemented and checked. For the help I received during these visits I am greatly indebted to so many Indonesian informants that it is impossible to mention them all. Moreover, some of them would not appreciate being singled out by name. But while offering them these general thanks I am thinking of them all individually. In spite of all the help given and patience shown me, this publication is bound to be full of shortcomings. An older Muslim friend, however, once encouraged me by reminding me that perfection belongs only to God (al-kamal li'llah). Nevertheless, I should like to offer my apologies for errors and mistakes; I would appreciate it if readers drew my attention to them.