Maintaining Peace in a Neighborhood Torn by Separatism
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Transcript of Maintaining Peace in a Neighborhood Torn by Separatism
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Maintaining Peace in a Neighborhood Torn by Separatism
The Case of Satun Province
Thomas ParksSoutheast Asia Studies
School for Advanced International StudiesJohns Hopkins University
Washington
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Presentation Topics
Introduction & Research Overview
Satun: Infertile Ground for Separatism
Satuns Unique Characteristics Lack of Malay identity Thai Fluency Geographic Isolation Muslims-Buddhist Relations
Historical Factors Benign neglect of the Thai Government Satun Muslim elites cooperate with Government Vulnerable existence in peripheral region Lack of alternative Malay history
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Research Questions
Yet, Satun has never had separatist-related violence or major separatist activity
1) How is Satun different from Pattani region?
2) How do these differences explain the lack of separatism in Satun?
Similarities between Satun and Pattani, Yala, Narathiwat history, Islam, 1909 treaty
Why Satun matters?
Separatism in every other border province
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ResearchActivities
24 interviews in Satun - July-Aug 2005: Satun Meung district, LaNgu, Ban Chalung, Khuan Don, Ban Chebilang, Ban Ketree, and Ko Ya Ra Tot Yai (Ko Sarai)
66 residents of Satun interviewed: Muslim and Buddhist community leaders Academics and historians from Satun Teachers, school administrators, and local government officials Muslim and Buddhist religious leaders Business owners, farmers and fishermen
Research TeamIncludes Muslim Resident of Satun (from Langu)
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Satun Background
Before 1909, Satun was northern region of the Kedah Sultanate
Satun Province today:278,876 residents70% MuslimMore than 99% speak Thai 2,478.9 square kilometers
Most major towns and islands have Malay names: Satun (Setol), Langu, Tarutao, Chebilang
Source: Prawatsaat Meung Satun, Boonserm
Rutaaphirom
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Infertile Ground for Separatism
Some reports of separatist activities in past, but always by external groups
Recent reports of fundamentalist groups recruiting in Satun, dakwah coming from other provinces
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Infertile Ground for Separatism
Local Muslim population rejects these outsiders
No evidence of homegrown separatist movement
Satun Muslims deeply concerned about Pattani, and generally critical of government policy -However, separatist movement finds little support in Satun
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Satun Inclusion in Patani Raya?
Satun is often included in description of Greater Pattani Region:
Ibrahim Syukri, Malay Kingdom of Patani Wan Kadir Che Man Haji Sulongs seven demands in 1947 Statements by GAMPAR, PULO, BRN
Debate of Four Southern Provinces vs. Three Southern Provinces
Scholars have been inconsistent
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Source: Surin Pitsuwan, Islam & Malay Nationalism, 1985
Map of Greater Pattani RegionAs described by some Malay-Muslim leaders, which includes Satun, from Islamic Review & Arab Affairs, Nov-Dec 1969
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Satun - Distinct from Pattani Region
Grouping Satun with other provinces is misleading, and ignores some basic differences
Today - Satun is remarkably different from Pattani, Yala, Narathiwat
100 Years ago - Satun was quite similar to Pattani, Yala, Narathiwat, in terms of language, culture, identity, and history
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Satuns Unique Characteristic
1) Lack of Malay identity
2) More than 99% speak Thai
3) Non-porous border and few linkages with Muslims in Malaysia and other border provinces
4) Integration and long history of peaceful relations between Muslims and Buddhists
Research found Satun has distinct characteristics in 4 important areas:
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Lack of Malay Identity
Satun Muslims consider themselves Thai, not Malay-Muslim
Even those groups more likely to hold Malay identity all interviewees claim Thai identity:Muslims who speak Malay as first languageDescendants of Kedah elite familiesPonoh teachers
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Lack of Malay Identity
Satun Muslims disconnected from Malay-Muslim political discourse and sensitivities
Khaek Thai-Muslim or Thai-Islam
Contrast with Pattani/Yala/Narathiwat, where Malay identity remains in significant portion of population
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Widespread Fluency in Thai
99% of the population fluent in Thai
Satun Muslims who speak Malay as first language (10%-15% of population) usually bilingual
Satun Muslims avoid conflict by speaking Thai: Surin Pitsuwan argument Teaching of Thai not politicized as in Pattani Ability to participate in Thai politics Ability to communicate with government officials and Bangkok
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Malay Speaking Areas
Inland AreasChalungBan Khuan
Ban Khuan
Chalung
Tanyong Po
Chebilang
Tammalang
Puyu
Coastal AreasPuyuTanyong PoTammalangChebilang
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Transition from Malay to Thai Language
1900 - 80% Satun population speaks Malay only
Thai-language schools opened, beginning 1910
No resistance to Thai schools:
Local Muslim elite supported Thai schoolsFirst public schools in SatunPerceived by Satun Muslims as sign of progress and development
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Transition from Malay to Thai Language
Case Study:
Muslim Family
Ko Yaratot Yai(Ko Sarai)
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Few External Linkages to Malay World
Compared to Pattani, Yala, and Narathiwat, Satun has been very isolated
Non-porous border Mountain range as barrier
Few linkages between Satun Muslim community and Muslim communities in Malaysia and Southern Thailand
Dual citizenship is rare
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Satun
Source: 1932 map in National Museum of Songkhla
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Muslim-Buddhist Relations
Integration of Muslim and Buddhist communities Live side-by-sideVery few Buddhist-only villagesRemarkable contrast with segregation in Pattani, Yala, Narathiwat
Long history of peaceful relations Local population proud of peaceful history
Some interviewees report growing separation between Muslims and Buddhists in Satun
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Historical Explanations
Historical factors that explain Satuns stability and distinctiveness
1) Benign neglect of the Thai Government
2) Satun Malay-Muslim elites choice of cooperation over resistance
3) Vulnerable existence along the periphery of multiple power centers
4) Lack of alternative Malay history
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Benign Neglect of Thai Government
Mutually beneficial, cooperative relationship between Satun Muslim elite and Siamese/Thai Government
Thai Government allows Malay-Muslim elite in Satun to retain their positions in local government
Thai Government allows greater autonomy to Satun, and applies less pressure to assimilate
No major Siamese/Thai military presence in Satun
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Benign Neglect of Thai Government
1902-1932 Very different experiences:
Pattani is going through turbulent transition from local rule to direct Siamese rule (local administration by Thai-Buddhist civil servants)
Satun has generally smooth transition, as local elites are allowed to stay in power, and local population welcomes the new development projects (schools, infrastructure)
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Benign Neglect of Thai Government
Benign neglect or enlightened policy?
Satun not considered a threat, so Bangkok has much less concern and devotes less attention (compared to Pattani)
Government has hands full dealing with Pattani
Cooperative local elite with connections to Bangkok AND legitimacy in local population
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Satuns Muslim Elites (1902 to 1932)
Satuns Muslim elites have incentive to cooperate with Siamese authorities
Satuns Muslim elites retain their role in local government during transition period, and eventually enter national politics
In Pattani, Siamese Government removes Malay-Muslim elites from power ousted elite becomes leadership for separatism and resistance
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Satuns Muslim Elites
Comparison of Satun elites and Pattani elites in 1902 reveals important differences:
Pattani Muslim elites400 years of local rule
Native to Pattani
Local legitimacy
Considered a threat by Bangkok
Satun Muslim elitesNo precedent of local
ruleNon-native (sent from
Kedah)Dependent on Siam for
positionAcceptable to Bangkok
AND local Muslim population
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Peripheral Region
Satun always on the periphery of external powers
Constant vulnerability leads to flexible loyalties -Satuns leaders pledge loyalty to most powerful neighbor (or neighbors) to avoid invasion
Satun cut off from Kedah, very difficult to defend
Satun must adapt to Siamese presence, because they have no choice
Pattani a major power center in itself
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Peripheral Region
Satuns population influenced heavily by Thai and Malay neighbors
Blending of cultures evident in the Sam-Sampeople (a Thai-speaking Muslim community)
After Satun annexed by Siam, much easier for Satun Muslim population to adapt
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Lack of Alternative Malay History
Pattani Malay version of history is a foundation of the separatist movement
Past glory Cradle of Islam, trading centerMalay language historical works capture the history of Patani Sultanate Hikayat Pataniand History of the Malay Kingdom of Patani
Satun No knowledge or sense of Malay historyNo information on Malay past Thai version of history widely acceptedBelief that Satun has always been part of Siam
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Lack of Alternative Malay History
Kedahs version of history: Less confrontational with Siam, than PataniBelief that Kedah-Ayuthaya royal families have familial ties
Bunga Emas (tribute to Siam) was a sign of friendship and alliance not submission
Very little mention of Satun
During Satuns formative years (1811-1932), the region was firmly under Siamese control and influence
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Conclusion
Satun Muslims successfully adapt to Thai rule, and have integrated into Thai political system
Thai Government facilitated Satun integration Providing autonomy for local governance Preventing heavy-handed measures Allowing local Muslim elites to maintain their influence at critical transition
Thai Government policy in Pattani backfiresFar more pressure on Pattani to assimilate, yet ironically, Satun today is more integrated
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Conclusion
Relevance of Satun for conflict in southern ThailandKey decisions and events took place 100 years agoSatun and Pattani had very different situations prior to 1909
Relevance of Satun for conflict in southern ThailandKey decisions and events took place 100 years agoSatun and Pattani had very different situations prior to 1909
Lessons from Satuns experience:Must avoid heavy-handed measures and forced assimilation policiesImportance of working with local minority elitesMuslim minorities can their place in the Thai society under the right conditions
Lessons from Satuns experience:Must avoid heavy-handed measures and forced assimilation policiesImportance of working with local minority elitesMuslim minorities can their place in the Thai society under the right conditions