sign in sign up
<<
Home , Thai people, Thonburi, Thonburi University

UNDERSTANDING THE the sake of US national security. Robert IDENTITY OF THE THAI Dickson Crane (2005: 159) labeled the attack on New York City’s Twin Towers, MUSLIM COMMUNITY OF a symbol of U.S. economic power, as a KUDI KHAO IN THONBURI, “hell-sent” gift to Islamophobes. In spite of journalists’ or editors’ good intentions to stay unbiased, media coverage could 1 reinforce the prejudiced perception against Penchan Phoborisut Muslims, who are often portrayed in news coverage of the war on terrorism as Abstract belligerent and fanatic.

Meanwhile, in , over the course Kudi Khao or Bang Luang Community is of 4 years, at least 3,000 lives have one of the oldest Thai-Muslim perished in atrocities in Thailand’s restive communities in Bangkok. Its history can be south (Al Jazeera, 2008). The situation traced back to the time of the late shows no sign of abating. As of the Ayudhaya Dynasty. Some Thai Muslims beginning of July, 2008, in the wake of migrated to the south of the Chao Phraya renewed violence, a school principal in River. After the subsequent capital, Baan Ma Hae School in Raman district of Thonburi, was established, some had Yala was killed while on his way home settled along the river near the capital after school. Thai News Agency reported where their descendants have resided until the incident prompted 55 schools to the present time. This Thai-Muslim temporarily close the following day. The community is located among diverse brutality of insurgent acts is featured in neighboring communities which today 2 news due to the new wave of violence. boast the motto of “One sub-district ,

three religions.” Kudi Khao’s unique Omar Farouk Bajunid pointed out, despite blend of cultural identity illustrates an Thailand’s Buddhists’ tolerance of integration of cultural pluralism in the religious differences, bias towards Islam diverse ethnic environment of Thailand as still persists as it engages in insurgent acts seen through the physical features of the in Thailand’s three southernmost religious center, Kudi Khao, an Islamic provinces. The media’s portrayal of mosque built in Thai architectural style ’s insurgency which and the people’s way of life intertwining involves violence allegedly caused by Thai influence. ‘Muslim extremists’ has created a

distorted perception of Thai-Muslims In the post 9/11 era, the global war on elsewhere. terrorism has been emphasized and often

used as justification for stricter control for The Union of Catholic News reported Muslims in Bangkok were 1 Lecturer, Department of New Media threatened by discrimination following the Communication, Faculty of Communication southern unrest, quoting Sawvanee Arts, Assumption University, Bangkok, Jitmoud, an academic at Rajabhat Thailand Thonburi University who said some 2 Sub-district of Wat Kanlayanamit, Thonburi Muslims were turned down when applying district, Bangkok

Downloaded from Brill.com10/04/2021 01:03:55AM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008

for a job simply because they were now 225 households in the Kudi Khao Muslims while some were subject to body community with about 1,100 people over a searches by police. She reported another stretch of 20 rai. Conditions today are incident when two female Muslim teachers crowded, with houses along narrow alleys in Bangkok were asked by the dean to take and walkways. Ninety-five per cent are off their veil, hijab, in front of other Thai Muslims whose ancestors have lived colleagues. The paper quoted Sawvanee as in this community since the old days. The claiming, “The dean then ‘demonstrated’ remaining five per cent are Thai Buddhists to his staff how it was possible to hide a who rent houses in the area. Wongtimarat bomb or weapons beneath the garments,” Khemachat (2003) mentioned at the (UCANEWS, January 24, 2006). beginning of the Rattanakosin Period in 1782, the people here were farmers and Bajunid also noted little awareness of used the canals as a primary means of Thai-Muslims in other parts of the transportation. Since 1932, when Thailand country. The heterogeneity of the Muslim adopted a constitutional monarchy, the community was not adequately disseminated. economy has shifted from plantation- based to industrialization. People left their This paper aims to explore the cultural agrarian life and entered the industrialized identity of the Muslim community of Kudi world, working as daily workers or being Khao, which might not be as little known employed by business owners. From but is not adequately appreciated. interviews with elderly people, some went to work with Muslim shop owners in the Introduction Surawong area, close to today’s financial district. The community of Kudi Khao where people practise Sunni Islam stands among Muslims in Thailand a diverse neighborhood with communities of different faiths such as the According to Omar Farouk Bajunid (1999: Buddhists community surrounding 221), Muslims have settled in Thailand Kanlayanamit Temple, the Catholics of since ancient times’. They are not a newly Portuguese descendents living near Santa established community “but an integral Cruz Church, and Mahayana Buddhists of part of the modern Thailand.” There are Chinese descendants of Kudi Chine who three major groups of Muslims in worship at the Avalokiteshavara shrine of Thailand: The first group is the Malay Kian An Ken. Each community, located Muslims who reside in Thailand’s within only a few minutes’ walk from each southernmost provinces, the biggest group other, is culturally rich and shares of Muslims in the country. The second historical significance and a multi- comprises Thai Muslims of Malay background; however, they have lived ethnicity who speak Thai and live in the together peacefully for centuries upper Southern provinces. The last group (Bangkheow 2008). is made up of a myriad of different groups of Muslims who settled in Kudi Khao used to be surrounded by such as Bangkok, Ayudhaya, and other canals. There were only 10–15 houses in provinces throughout the country. This the area. With the surge of land prices and group is composed of Persians, , increasing population growth, there are Moguls, Indonesians, Indians, ,

69

Downloaded from Brill.com10/04/2021 01:03:55AM via free access Understanding the Identity of the Thai Muslim Community

Afghanistanis, Chinese, and Muslims from multitude of different political movements other neighbouring countries who in which Islam is marked as central, while migrated to Thailand due to economic and Islamists are Muslims who support political reasons (Yusuf 2008: 560). political schemes where the application of Islamic law is of pivotal importance. That Identity means Islamists are Muslims but not always the other way around (Schwedler The idea of identity and its definition can 2001). be murky. Many people define the term in each specific context. A lot of times, In Islamic Culture (1992) Sawvanee identity tends to refer to social category Jitmoud argues that Islam is not merely a defined by membership rules and (alleged) religion, but it determines a culture that attributes or behaviors or socially administers the life of a Muslim from birth distinguished qualities one takes pride in till death. As she elaborates: or views as unalterable but socially consequential. Nowadays, identity is a Islamic culture is not a product of modern formulation of dignity, pride, or human imagination. Hence it does honor that implicitly links these to social not vary with time, geography or categories (Fearon 1999). human values. It is the duty of every Muslim to practice, spread Schwedler (2001) said identity is not a and perpetuate Islamic culture in solid set of attributes but the production of any society wherever he may find historical processes and experiences himself in. through which each individual and group perceive themselves, their relationship The identity of the Thai-Muslim with the people around them and their community Kudi Khao position in the world. Key informant Chai Jonsook said the Lewis (1998) stated “primary” identities people in Kudi Khao community are can be acquired by blood such as the descendants of Cham Muslims, family, the clan or tribe, and acquired by elaborating that a majority of Cham place such as the village, neighborhood, Muslims settled in Thailand in the Ban district or quarter. Religion serves as a Krua Community in Bangkok, and where linkage between the first two factors: the he lived right now, during the early family and place in identity formation. He Rattanakosin Dynasty circa 1782. Using also added many people viewed religion as himself as an example, Chai described the only loyalty that could surpass local Cham Muslims as small, and usually with and immediate attachments. This is the darker skin tone as they worked in the case in the Middle East, the culture of fields growing crops and living along the which is determined by religion or canal. “membership of a religious community” Sawvanee Jitmoud (1998) mentioned that For Muslims, the religion plays a pivotal Thai Muslims in this community migrated role in their lives. The term Islam is the from the former capital of Thailand, religion while the people who practise Ayudhaya when it was occupied and razed Islam are Muslims. Islamism means a by Burma. Hundreds of Thai Muslims who

70

Downloaded from Brill.com10/04/2021 01:03:55AM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008

were rafters selling things around the that the economic, social and political former capital at Tambon Hua Lam, Hua conditions in Bangkok were driving Ror and Takian Canal rafted down the Muslims in Bangkok to diminish the to settle along both emphasis on their ethnic background and banks of Bang Luang Canal (or Bangkok to assimilate into the Thai-ness by Yai Canal). They were known as Khaek adopting the so as to be Phae, or Thai Muslims who lived on rafts able to receive education in Thai public along the canal. schools.

Scupin (1988) said the history of Cham However, one thing that has prevailed in Muslims could be traced back to the Hindu this small community of Kudi Khao over a kingdom of Champa from 192–1471 A.D. span of two centuries is their faith in Cham Muslims entered Thailand in the Islam, the religion they continue to seventh century when Iranians, Indians, practice today. Pakistanis, Indonesians, and Chinese also came into contact with the Thai Kingdom. Islam: Identity that prevails They were mercenaries from Cambodian provinces. That Cham Muslims, who were From interviews with people in Kudi Khao th mostly Sunni, during the 19 Century, community, two things that people in the settled in Ban Krua Community (near community take the most pride in are their today’s National Stadium) mentioned by faith in Islam and the symbol of their faith, key informant Chai was confirmed by the Kudi Khao mosque or Musjid Scupin’s findings in 1988. They adopted Bangluang, a unique structure, featuring an agricultural lifestyle, and fished in the Thai architectural style, serving as a center canals of Ban Krua. Some were artisans of the community where Thai-Muslims building boats, like the Cham Muslims in conduct their religious ceremonies. Kudi Khao. As Scupin described, Cham Muslims, most of whom settled in Ban Kudi Khao (which literally means the Krua, made up a Muslim community that White Structure)3 is officially known as was a “well-integrated, self-sufficient Bang Luang Mosque and is located on the sociopolitical enclave”. bank of Bangkok Yai Canal or Bang Luang Canal. This quality of the Cham Muslims is prevalent in Kudi Khao Community where It is estimated the structure was erected the descendents have become well adapted during the reign of King I of the to the host country. . When the Thai Muslim population along the Bangkok Yai Canal Today, no one in this community speaks augmented and Muslim rafters decided to Cham. No one knew what Cham language settle on land in 1785, the existing was like. Indeed, only a few people know they are Cham Muslim descendants. The people in the community no longer 3 The term Kudi, according to Thailand’s identify themselves as Cham Muslims. Royal Institute’s Dictionary, means an abode of religious priests such as monks or novices. Scupin noted this was not uncommon However, the people of Kudi Khao community among other Muslims in Bangkok, adding use this term in their everyday life to refer to their mosque.

71

Downloaded from Brill.com10/04/2021 01:03:55AM via free access Understanding the Identity of the Thai Muslim Community

mosque in the areas, Tonson Mosque, The mosque was not the first structure that located right across the Canal could not boasts Thai architectural features. Tonson adequately accommodate the growing Mosque, built on the opposite side of the Muslim population.4 Chai Jonsook, a key Bangkok Yai Canal by Cham Muslim informant of Kudi Khao community, mercenaries in the 16th Century, at one elaborated that the mosque was built by point was also built with elaborate Thai Toh Yee, a Muslim living on a raft. patterns mixed with a touch of foreign influence. Although the Mihrab, a Muslim The interior and pulpit were later artistic arch placed in the mosque to commissioned by Chinese merchant Chao indicate the direction of the Ka’bah made Sua Pook, who married a Muslim woman in the style of the Ayudhaya period are from this community. Their descendants still kept inside the Ton Son Mosque, in later adopted the family name Pookpinyo. 1954, the original structure was replaced with the current one with a dome structure Kudi Khao, at a glance, can easily be which looks completely different.5 mistaken for a Thai temple. The roof, made of terra cotta tiles, is reminiscent of That makes Kudi Khao the only remaining a Buddhist temple. The tiles in green mosque with Thai architectural style in represent the color of Islam. The gable Bangkok and one of the very few bears the symbol of Islam at the center, remaining mosques in Thailand that and is adorned with stucco flowers from embodies a strong Thai influence. and leaves believed to have been inspired by those from a foreign country. From field interviews, people of Kudi However, it retains Islamic characteristics Khao Community view their mosque as a in its architectural structure with thirty unique community identity, heavily pillars signifying thirty principles stated reinforced by visitors to their community. in the Qur’an while twelve windows and one door altogether represent the thirteen Visitors to the mosque come from as far principles of daily prayer. away as . A Malaysian television crew heard about this Thai influence and The structure’s interior displays a produced a special documentary on the combination of simple structure, with community’s mosque. The incident intricate Thai artistic details. This can be prompted the people in the community to seen in the pulpit decorated with three be more aware of this community treasure. spires, a colorful mosaic and gilded stucco. At the center lies a piece of wood During the past few years, cultural tourism with the Arabic alphabet. On the north projects have been launched, one of which side of the mosque is a Sala, a multi- was initiated by the Bangkok Metropolitan purpose structure of traditional Thai Administration (BMA) in collaboration wooden house architecture with a raised with Rajabhat Institute Ban Somdej Chao platform. It serves as a gathering place for Phraya University to research routes and community members.

5 Masjid Tonson Kab Choomchon Bangkok (Tonson Mosque and the Bangkok 4 From the Journal Tee Nee Tonson, a Community), a brochure distributed by Tonson community publication by Ton Son Mosque. Mosque.

72

Downloaded from Brill.com10/04/2021 01:03:55AM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008

tourism potential of this community and A shared history and identity of the neighboring areas. Thai Muslims in Thonburi

That brought more tourists, both locals and Kudi Khao is sharing its history and foreigners, into the area by boat and identity with other Thai Muslim bicycles. Children in the community have communities, especially its high profile reacted positively to tourists and view Tonson Mosque. Its influential neighbors their mosque Kudi Khao as a source of at the Tonson Mosque settled on this site pride. by the Bangkok Yai Canal as early as the Ayudhaya period, during the reign of King The unique identity of Kudi Khao is Chairajathirat (1534–1546). The Thai recognized by the Buddhist Kanlayanamit Muslims in Tonson community cited in Community, located down the Bang their publications to promote their history Luang Canal or the Bangkok Yai Canal that they were descendants of top brass where it meets the Chao Phraya River. General Chao Phraya Chakkreesriongkaraksa Both communities are separated by the (Mud) who played a great part in Arun Amarin Tad Mai Road. According to collaborating with King Thaksin the Great Arunee Sophokanlayanaskul (Interview on to liberate the Kingdom from Burmese July 3, 2008), one of the Kanlayanamit occupation over 200 years ago. Also, community leaders, people in her Tonson Mosque’s Kubur or Cemetery is community acknowledge the uniqueness where nine prominent political figures of Kudi Khao’s architecture. were buried including Phraya Rajabangsan (Chim), the naval commander during the The pride in the community’s identity is reign of King Rama III, and Muslim also fortified by recognition from Princess Consorts namely Chaochom outsiders, particularly those in power and Hong Sa of King , Chaojom Jeeb of politics. Another structure which was the King Rama II and Chaochom Lami of most talked about subject when people in King Rama V.6 this community were talking to visitors was the Sala structure, which is a multi- Although Kudi Khao does not have a purpose gathering place built in Thai style. specific record of direct lineage from top The thing that seems to have attracted military leaders, the people in this people’s attention was the huge size of the community view themselves as part of a renovation budget allocated by the big “Muslim family” who contributed to Bangkok Metropolitan Administration – the formation of the Kingdom’s former 12 million baht. During informal talks capital, Krung Thonburi, where the Kudi with community members, some, Khao community lies. They also view especially elderly people smiled coyly their ancestors as having played a vital when talking about the budget for the role in fighting for Thailand’s Sala’s renovation. Some were hoping it independence (Informal conversations would serve as a museum to feature the with community members). history of the community. Meanwhile, children are happy just to play with their friends under the Sala. 6 Masjid Tonson Kap Chumchon Bangkok (Tonson Mosque and the Bangkok Community), a brochure distributed by Tonson Mosque.

73

Downloaded from Brill.com10/04/2021 01:03:55AM via free access Understanding the Identity of the Thai Muslim Community

Miss Arunee Sophokanlayanaskul from religious priests such as monks or novices. Kanlayanamit community explained it was Thai often think of it as a place where widely known in her Buddhist community Buddhist monks reside. that the Muslim community and their ancestors had contributed significantly to Another obvious example includes the use rebuilding the country and serving Thai of the term Tham Bun, a Buddhist term for kings in the past. She added that children making . The term is used by people in her community also knew about this in the Kudi Khao community when they since they attended the same schools as mean the Islamic zagat or donation or children from Kudi Khao community, original tax imposed by Muhammad on although formal education, such as history wealthy members of the community to lessons, might not elaborate on this assist the poor. The Royal Institute’s historical fact. Dictionary gives the meaning of the term as merit making, giving food to monks, Kudi Khao community’s fluidity giving things to monks. Although the idea and assimilation expressed in is to share and give things to help others, a language more accurate term Tham Than, which means to donate, was not used in conversations among the community Besides the practice of Islam and their members. shared history of Thai Muslim military leaders, the way of life of Kudi Khao’s When asked about festivities in the Thai Muslims is built around their community, some children said they liked interpretation and malleability of language the ‘New Year’ celebration. However, and culture, instead of a single cultural they did not mean the international New hegemony. Year’s Day which falls on January 1, but the Eid al-Adha, or the Hari Raya Korban Language is one of the most important or Hari Raya Haji, which means the factors for an ethnic group to assimilate to Celebration of Sacrifice Day or the a host country. All Thai Muslims at Kudi Celebration of the Hajj. It falls on the 10th Khao identify themselves as Thai citizens. day of the month of Dhul Hijja of the As mentioned earlier, the people have little Islamic calendar. On this day, people visit attachment to their ethnic background of their parents, relatives, families and Cham Muslims. Parents send their friends. It is the time when the Muslims children to government schools. Although make donations to help those in need. they study Arabic to be able to read the Qur’an, in their daily life, they speak Thai. The Thai word Pacha or cemetery in a Thai context seems to subconsciously Thai Buddhist terms were adopted by Thai carry a context of and ‘scary’ Muslims in Kudi Khao to express ideas, imagination when the people informally references or ceremonies in Islam. From recalled the early days of their lives when my observation, when a young mother is they had to walk past Kalaya Temple’s talking about a mosque, she uses the term cemetery to get to the main road. The term Kudi. Some even pronounce the word as was not used to refer to anything Islamic Kadi. This term is defined in Thailand’s but to Thai ethnic beliefs, particularly in Royal Institute’s Dictionary as an abode of ghosts or spirits. does not focus

74

Downloaded from Brill.com10/04/2021 01:03:55AM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008

on ghosts or spirits; however, Thais often salad, deep-fried chicken sausage, deep- associate the idea of ghosts with the Thai fried catfish salad, Kapi Pla cemetery. Some older people in their Thu (a staple Thai dish of shrimp paste dip fifties said they did not dare walk through and deep fried fish), and tapioca dessert, the Pa Cha, especially when it starts to get among others. dark while some simply dreaded the idea, saying it was too scary. However, when One thing visitors might find unusual are the conversations centered on the idea of the oversized Khanom Bueang, streetside death and living next to a Kubur or Thai crispy pancakes that come in a thin Islamic cemetery, the people did not and round shape as big as Japanese crepes. express the same reaction, as they believed But the ingredients are a mixture of Thai those who passed away would be at peace custard, sangkhaya, blended with egg yolk with God. and foithong, a Thai dessert of Portuguese origin. Kudi Khao community’s fluidity and assimilation expressed in The multi-faceted nature of this culture community’s culture is based on interactions and marriage with Buddhists

of ethnic Chinese background. Some The fluidity of cultures is dominant as families have adopted celebrations such as seen through the diverse traits of the 8 the Kon Phom Fai , or Phithi Tham people’s daily life such as Thai food, the Khwan Duean to celebrate the health of a way people dress, certain practices to one-month-old baby by shaving its hair. celebrate life adopted from the Thai way According to Prapheni Lae Phithi of life and participation in multicultural Samkhan Khong Thai (In Important activities. Customs and Ceremonies of Thailand:

1973: 69–72), the ceremony is held to The dietary assimilation can be attributed mark the baby’s safety and health. The to strong economic values. According to Thai practice as described in the book, key informants, they informally learned involves a monks’ sermon, a Brahman how to cook food, specifically Thai food sounding a seashell, and a traditional Thai and desserts, from other elder relatives, musical ensemble to give blessings to the sometimes friends’ relatives and later newborn. After the baby’s hair is shaved realized the food carried economic significance as they could make a living out of selling these foods in and outside seasoned with fish sauce, palm sugar and lime. their community. and also share a similar dish with some variations. It is a staple dish, The food the community offers for sale to carrying high economic value as it is popularly their community members can be enjoyed by Thai people in all parts of Thailand. considered ethnically Thai without pork. 8 The items offered by stalls around the This traditional Thai ceremony to celebrate a mosque include noodles, northeastern food one-month old newborn’s health has some 7 variations. Sometimes a group of monks are such as papaya salad , beef salad, seafood invited to give a sermon without a Brahman. The monk cuts the first lock of hair of a baby 7 Northeastern Thai dish made of shredded boy. In the case of a baby girl, its father will green papaya, dried shrimp, cherry tomatoes, perform this task.

75

Downloaded from Brill.com10/04/2021 01:03:55AM via free access Understanding the Identity of the Thai Muslim Community

(this is optional), the Brahman bathes the that, the Imam says the Dua prayer. After baby in auspicious water and puts the baby the ceremony, the guests are served food. in a cradle. Social interaction among nearby However, in this Muslim community’s, communities variation of the Khwan ceremony, the health of the baby is celebrated when it is Social interaction among diverse neighboring 15 or 30 days old and no Buddhist monks communities fosters collaboration and are present. The celebration is joined by strengthens communities to face challenges. friends and relatives of other beliefs and Factors contributing to such interaction of religions. multiple identities can be attributed to

schools, local events and social The adoption and adaptation of this cooperation. ceremony are not unusual. Scupin (1988) noted how the idea of khwan, a Thai Buddhist concept of the human spirit, was Schools an example of the integration of “cultural milieu” shared by Thai Buddhists and Thai The people in Kudi Khao are still striving Muslims in southern Thailand. to encourage their young children to receive education. From interviews, The concept is somewhat children in the community all go to Thai analogous to the Malay notion of schools, mostly public ones. A lot of semangat. It is not synonymous with people recognize the fact that a Bachelor’s The ‘human soul’, it may Degree would be important to advance in become unstabilized and there their career. Some attended evening are periodic rites to revitalize or schools to earn a Bachelor’s Degree. secure its presence within the body. To comply with the government’s law on (Scupin 1988: 35) compulsory education, all Thai Muslim children are attending schools in the According to www.prapayneethai.com, neighborhood, which are made up of this ceremony is performed among Thai Buddhist and Catholic- oriented ones, for Muslims in Thailand’s southern province example, Kanlayanamit School, Sang- of Satun, with a predominantly Thai Arun School, and Santa Cruz Sueksa Muslim population. It depicts the School, Santa Cruz Convent, Wat ceremony with the father of the baby Prayurawongsawat School, and Sueksa inviting the Imam, a midwife and Nari School, among others. Islamic neighbors to participate. When the baby is teaching sessions are available to children 7 days old, the mother will bathe her baby on weekday evenings from 6 – 8 pm. and put it on a pad. Then a small date is Schools are also where students of put on a plate, prepared on a tray along different religions and communities can with a bowl for the baby’s hair, scissors learn and share their opinions and face and blades. Either the Imam or the cultural integration. Due to close midwife will shave the baby’s hair. Then proximity of these schools, it is not everyone says a prayer for Nabi. After uncommon to hear students’ chanting Buddhist prayers from the Buddhist school

76

Downloaded from Brill.com10/04/2021 01:03:55AM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008

in a Catholic school. Recognizing different diversity of the neighborhood was religious practices, schools allow Thai highlighted during the event when Muslim students to stay in libraries when representatives of three there are Buddhist ceremonies such as the communities were participating in parade to mark the beginning of Buddhist this event selling things right next Lent, or Khao Phansa Day. However, to each other under the same tent. some Thai Muslim or Thai Catholic It was presided over by HRH students join their friends in the parade in Princess Somsawali. which there are no monks. (Arunee Sophokanlayanaskul, Interview on July 3, 2008) The school setting forges lifelong friendships that people of these According to Kudi Khao community communities still foster and it is where member Pongsakorn Pongpiromsri, Thai they learn about each other’s cultural Muslims can not attend other religions’ heritage and history reinforcing their ties activities, for example, Thai ordinations, and understanding of cultural differences. and the Kathin ceremony, which is a Buddhist merit-making event to mark the Local events end of Buddhist Lent. However, they can attend the wedding of a friend, a funeral or Kudi Khao community leaders also invite housewarming event or National other community leaders such as the abbot Children’s Day as these are social events of Kanlayanamit temple, the priest of Kudi that express warmth and care towards Chine or Santa Cruz Church to join their other human beings. Other community celebrations and events by sending them members affirmed a similar perception, letters of invitation (Ruenbanthoeng 1999: explaining that if an action or event is not 87). One community member said the food prohibited or does not go against the and desserts of Kudi Khao could attract a teachings in the Qur’an, they may large number of people to the community participate. and the food sold like hot cakes during festivals. According to interviews, people Social and development in Kudi Khao mentioned the word Tham cooperation 9 Bun, when referring to an annual alms giving event. Social cooperation among Kudi Khao and other neighboring communities includes Meanwhile, Thai Muslims also participate fire fighting training, health promotion, in other communities’ festivities. The and community development. A shared community leader at Kanlayanamit said sense of identity of physical conditions the celebration to mark the founding day similar to other neighboring communities of the main Buddha image Luang Phor To, emerged. Like Kanlayanamit or Kudi was one of the biggest events for binding Chin, Kudi Khao’s layout is made up of people of different communities together. small wooden houses densely surrounding the religious center. This is a unique identity for all of the communities around here. The The narrow alleys leading to the community make it impossible for fire 9 A Buddhist term referring to merit making. trucks to enter; therefore, properly

77

Downloaded from Brill.com10/04/2021 01:03:55AM via free access Understanding the Identity of the Thai Muslim Community

implemented firefighting measures are a Conclusion necessity. The leaders of these communities joined forces to set up The identity of people in this community training sessions and seek sponsorship for is built on their religion of Islam which fire extinguishers to be installed in their heavily influences their way of life, their communities. A volunteer fire fighter said shared history of their ancestors who had several fires had broken out over the past significant roles in the Thai court and ten years and the volunteers were able to served Thai kings and the fluidity of put them out within 30 minutes, keeping cultures and modernization which they damage to a minimum, adding that no have adopted and still practice. major blaze had occurred. Thailand is not composed of one single Before the national 30 baht health program characteristic. As Connors (2007) was introduced, people in the community maintained: “the expressions of Thai-ness had little access to health resources. This are not fixed territorially, but take shape in prompted communities to coordinate and creative interaction with non-Thai share the resources. A mobile medical unit elements.” which provided free medical services was set up in their community. They also set The existence and integration of multi- up their own first-aid health centers with ethnic cultures in Thailand, in this case, volunteers taking turns to run the facility. the interaction and cultural integration between Thai Buddhists and Thai The community’s sense of being Thai Muslims, has been a defining feature of citizens and eligible to a share of Thai society for centuries. development aid provided by the government as well as an ability to Kudi Khao symbolically represents a negotiate support for politicians in favour society where we can see different cultures of their community’s development is and faiths mingle and co-exist. It is evident. Kudi Khao community’s historical evidence of a fusion of Thai and development needs are well attended by Muslim influences reflected in their politicians and government officials, everyday life. More importantly, the especially the Bangkok Metropolitan pluralistic integration of identities and Administration (BMA), which contributed their mosque symbolically serves as an to major changes. The community used to example of cultural and religious be flooded and filled with trash which tolerance, living proof of what Yusuf surfaced after the flood water receded. The (2007) described: some are comfortable BMA constructed concrete pavements, embracing Thai Muslim identity or “even built a dam to prevent flooding, and see being Muslim and Thai as introduced a waste management system. compatible.” The BMA also set aside a 12-million baht budget for the renovation of the References community’s multi-purpose Thai structure located next to the mosque. Abdullah, Zain. 2008. Negotiating Identities: A History of Islamization in Black West Africa. Journal of Islamic Law and Culture 10.1: 5–18.

78

Downloaded from Brill.com10/04/2021 01:03:55AM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008

An’Na’im, Abdullahi. 2000. Human edu/~jfearon/. Rights and Islamic Identity in and Uzbekistan: Mediation of the Jitmoud, Sawvanee. 1992. Islamic Local and Global. Human Rights Culture. Bangkok: Thangnum. Quarterly 22: 906–941. (In Thai)

Al Jazeera. 2008. March 21. ---. 1998. The Muslim Ethnic Group http://english.aljazeera.net/news/asia- in Thonburi. Songklanakarin Pacific/2008/03/200852512465526498. Journal of Social Sciences & .html Humanities, pp 53–67. Songkla: Songklakararin University. Bajunid, Omar Farouk. 1999. The Muslims in Thailand: A Review, Kana Rachakru. 1973. Prapaenee Lae Southeast Asian Studies 37.2: 210– Pitee Samkan Kong Thai (Important 234. customs and ceremonies of Thailand) Bangkok: Sermwitbannakarn. (In Bangkheow, Phisanu. 2008. Kudi Chine Thai) Lae Puentee Kiaoneung: Choomchon Nayu Pue Karnthongtiao Tee Lewis, Bernard. 1998. The Multiple Youngyuen (Kudi Chine and its Identities of the Middle East. New neighbors: Pleasant community with York: Schocken Books Inc. sustainable tourism potential) Tee Tat Wattanatam 6: 93–106. (In Thai) Parekh, Bhikhu. 2006. Rethinking Multiculturalism, Cultural Diversity Boase, R (ed.). 2006. Islam and Global and Political Theory. New York: Dialogue: religious pluralism and the Palgrave Macmillan. pursuit of peace. Burlington, VT: Ashgate Publishing. Ruenbanthoeng, Panita. 1999. Communication Strategies leading to Connors, Michael Kelly. 2007. the formation of Muslim Hegemony and the politics of culture Development, Community of and identity in Thailand. Critical Gudeekhow, Watkalaya Sub-district, Asian Studies 37.4: 523–551. Thonburi District, Bangkok. Master’s Degree Thesis, Chulalongkorn Crane, Robert Dickson. 2005. From University, Bangkok. (In Thai) Clashing Civilizations to a Common Vision. In Islam and Global Schwedler, Jillian. 2001. Islamic Dialogue: religious pluralism and the Identity: Myth, Menace, or pursuit of peace, edited by Robert Mobilizer? SAIS Review 21.2: 1–17. Boase, pp. 159–178. Burlington, VT: Ashgate Publishing. Scupin, Raymond. 1988. Popular . In The Muslims of Fearon, James. 1999. What is Identity (as Thailand: volume 1; historical and We Now Use the Word)? Paper cultural studies, edited by Andrew Presented at Mimeo, Stanford D.W. Forbes, pp.31–45. Bihar (): University, November.www.stanford. Centre for Southeast Asian Studies

79

Downloaded from Brill.com10/04/2021 01:03:55AM via free access Understanding the Identity of the Thai Muslim Community

Union of Catholic Asian News. Thailand: Some Muslims in Bangkok Report Discrimination in wake of Southern Conflict. January 24, 2006. www.ucanews.com.

Weedon, Chris. 2004. Identity and culture: narratives of difference and belonging. Berkshire: McGraw-Hill.

Wongtimarat, Khemachat. 2003. Conservation Guidelines for Bangkok The stucco decoration on the gable Yai Canal and its Communities. Master’s Degree Thesis, , Bangkok. (In Thai)

Yusuf, Imtiyaz. 2003. Religious Diversity in a Buddhist Majority Country: The Case of Islam in Thailand. International Journal of Buddhist Thought & Culture 3: 131– 143.

---. 2007. “Many Faces of Islam.” The Bangkok Post, Sunday October 7, 2007.

---. 2008. The Violence in Southern Thailand Muslim World. In The Imagined Land? Solving Southern Violence and the State in Thailand, edited by Chaiwat Satha-anant, pp. 547–589. Bangkok: Matichon.

Kudi Khao or Bang Luang Mosque, featuring Thai architectural style

The narrow alley leading to Kudi Khao community

80

Downloaded from Brill.com10/04/2021 01:03:55AM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008

Tonson Mosque today

The interior of the mosque with a Thai style pulpit

The Sala, a multi-purpose Thai structure

Tonson Mosque featuring Thai architectural style before it was replaced with a new one

Children gather at the pier facing Bangkok Yai canal

81

Downloaded from Brill.com10/04/2021 01:03:55AM via free access