Islamic Reform And Revivalism In Southern Thailand
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📒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'.
📒 We Love Mr King ✍ Anusorn Unno
✏ We Love Mr King Book Summary : 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)
📒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
📒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.
📒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.
📒Ghosts Of The Past In Southern Thailand ✍ Anthony Reid
✏Ghosts of the Past in Southern Thailand Book Summary : 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.
📒Conflict And Terrorism In Southern Thailand ✍ Rohan Gunaratna
✏Conflict and Terrorism in Southern Thailand Book Summary : Unlike the Cold War era, regional conflicts today have profound international implications. Enhanced communication -- flow of ideas, inexpensive travel, greater mobility of people, unregulated flow of finance, and a saturated arms market -- have dramatically increased the globalisation of violence. With internal displacement and refugee flows, most armed conflicts assume regional and international dimensions. With time, most become intractable... The resolution of the conflict in Thailand rests neither in counterterrorism nor in counter-insurgency. The right combination of measures -- ranging from developing intelligence dominance, carrying out intelligence-led operations, forging a special relationship with Malaysia, co-opting the Muslimn elites, and instituting good governance, particularly, farsighted leadership -- is critical to manage and terminate the threat -- from the Preface
📒Readings On Islam In Southeast Asia ✍ Ahmad Ibrahim
✏Readings on Islam in Southeast Asia Book Summary :
✏Muslim Reform in Southeast Asia Book Summary :
📒Islamic Thought In Southeast Asia ✍ Kamaruzzaman Bustamam-Ahmad
✏Islamic Thought in Southeast Asia Book Summary :