Islamic Insights 2019; Vol. 1, No. 2, December 2019, pp. x-xx 123 ISSN: 2684-7353 Cite this as: Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and Government in and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53.

The Comparative Dialectics of Islam, Politics, and Government in Indonesia and Thailand

1*Ahmad Anfasul Marom; 2*Bayu Mitra Adhyatma Kusuma

1, 2 Institute of Southeast Asian Islam, Sunan Kalijaga State Islamic University, Yogyakarta, Indonesia

Abstract The religion particularly Islam has a considerable influence on the politics and governmental system in a country generally. But of course, the role of Islam in politics and government will be different when Islam as the majority religion compared when Islam became a minority religion. It becomes interesting to be explored further, so as to see concrete evidence the authors determined to compare the dialectic of Islam in the politics and government in Indonesia and Thailand. The results of research showed that there is a significant imbalance between the role of Islam in Indonesia and Thailand for politics and government. In Indonesia since the struggle until independence era, the Muslim leaders and activists are aware that in order to improve the condition of the country, it takes a political struggle to deal with attempts to obtain power to influence government and public policy making. This can be evidenced by the existence of Islamic party or Islamic mass-based party from the first general election to date. In addition, at the level of government the role of Muslim activists and scholars are also greatly affected. Instead, in Thailand show that Islam has a small portion in politics and government. This is evidenced by the lack of political access and opportunity to participate in the governmental system. Even in a particular regime, Muslims get very discriminatory treatment. Like as in the administration of Prime Minister Phibul Songkhram and Thaksin Shinawatra. This condition is supported by the prevailing political system in Thailand, where the authority of the regime is absolute and inviolable. As an impact, insurgents’ groups in Southern Thailand namely National Revolution Row (BRN) and Pattani United Liberation Organization (PULO) continued to express special autonomy. With the special autonomy it is expected that the conflict in Southern Thailand will subside.

Keywords: comparative dialectic, Islam, politics, government

1. Research Background that achieve the power is a normal Humans have a nature to always phenomenon in any individual or group. achieve the various desires and goals. In the context of state, the efforts to One aim is to achieve power, either achieve power are usually reached individually or in groups. Power is the through political channels where one ability of a person or group of people to goal is to dominate the governmental influence a person's or other groups system. Ibn Khaldun in Muqaddimah behavior such a way that it becomes a argued that politics is one special feature behavior in accordance with the wishes which is unique to human. Therefore, in and goals of the people who have the politics, human should indicate the best power (Budiarjo, 2007). It can be said aspects in him. The best aspects of life can be constructed from religion and * Corresponding author: Ahmad Anfasul Marom morality (Affandi, 2004). [email protected] Published online at http://islamicinsights.ub.ac.id/2018- 1 Copyright © 2018 PSP2M UB Publishing. All Rights Reserved

Received, Month xx, 201x Revised, Month xx, 201x Accepted, Month xx, 201x Islamic Insights 2019; Vol. 1, No. 2, December 2019, pp. x-xx ISSN: 2684-7353

Stating that Islam is only related to Despite the fact that the the spiritual life, without anything to do relationship between Islam with the at all with the community and the state, politics and government has a very long may be as remote from reality by stating history, regrettable that the theoretical that Islam has provided a system of discourse about it has just evolved social, economic and political which throughout the past four decades alone thorough and detailed (Osman, 1983). (Effendy, 2009). It has indicated some The relationship between religion people think that the treasures of the particularly Islam with the politics and development of Islam with the politics government has a very long history. In and government only occur significantly the journey of that history, religion in the Middle East region. As we know experiencing contacts with the socio- that currently, moderate Islamist has cultural realities and engage directly or attempted to integrate them into the indirectly in the level of politics and political system of the Middle East government, moreover Islam has an (DeGregorio, 2010). So that most people important role in growing the socio- in the west automatically identify Islam political attitude and behavior. Broader with Arabs, the reality Arabs only make understanding towards politics and up around 15% of the world’s Muslim government will make its correlation (Choi, 1996). Meanwhile, in the other with Islam become clearer. parts of the world is less from attention and consideration. Whereas the spread of The term of politics in the Islamic Muslims not only in the Middle East fiqh according Imam Hanbali is about region, but also in various corners of the attitude, behavior and public policy world, including in the Southeast Asian which is juxtapose toward people region. The spread of Islam in Southeast benefits (Amin, 2009). Muhammad Asia do not only occur in countries SAW, beside as the last prophet and whose majority are Muslims like messenger, he is also the leader of the Indonesia, Malaysia and Brunei Islamic government in Medina that until Darussalam. But also in countries whose today his saying still neatly written about majority are the other religions, such as politics, government, public Thailand that politics and government administration and state constitutional are run by Buddhist principles. law (Syafi'ie, 2006). Although it is undeniable that in this world too many Indonesia is a country with the secular states that considers religion has largest Muslim population in the world, nothing to do with the state. So that they although in Indonesian Islam is not the do not includes religion as a government official state religion (Suaedy, 2010). It’s affair. But in fact, many countries have different with Malaysia who has formally shown that religion has a close link with declared Islam as the official state politics and government. For example, religion. In Indonesia, Islamic symbol are politics and government relations and Islamic concept are prominent in with Islam in Indonesia, with Buddhists political affairs (Ricklefs, 2012). It is in Thailand, with Hindu in India, or with given that the majority of Indonesia's Christian and Catholic in European population is Muslim, so mastering and countries. So, it can be said that religion controlling their sound and support is has become an integral part of the history very important in maintaining political of politics and government in many and governmental stability. In Indonesia, countries. identity politics are loaded by religious

Cite this as: 124 Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2018; Vol. 1, No. 2, December 2019, pp. 41-53 ISSN: 2684-7353 issue, beside ethnicity and political government. Since the beginning, the ideology (Maarif, 2010). While, in Indonesian leaders and Muslim activists Thailand Muslims are minority where are aware that improvement is concerned they mostly live in southern Thailand. it requires a political struggle, which is Generally, as minority groups, Muslims dealing with efforts to gain power. As an in Thailand are difficult to access their ability to influence the actions and political rights, especially to involve in thoughts of others and influence public the governmental system. policy-making process, power through political way is very important. Muslim has much experience both as minorities or majorities within a In the colonial era, Islamic leaders region. They were initially minorities in and organizations have emerged as a Mecca and later when Muslim hijrah to symbol of political resistance against the Abyssinia and Medina (Siddiqi, 2006). Dutch colonial. These organizations are The process of the dialectic between such as Sarekat Islam, Muhammadiyah Islam with politics and government in and . As the Islamic predominantly Muslim countries such as reform began to be introduced to the Indonesia is different in countries where Netherland Indie, the most important of Muslims are a minority like in Thailand. which was the rise Muslim leaders, the Therefore, it becomes interesting to find reformist, who had the same voices as points of difference and similarity. those presented by the new priyayi Important to review the deeper how does graduated from Dutch schools. And the the existence of Islamic political parties reformist course was then followed, or Islamic mass-based political party in albeit still distinctive, by the santri Indonesia and its influence on the community under the leadership of the governmental system. Besides that, this ulama of (Burhanudin, 2014). paper will analyze and examine about the relation between the Government of For the next evidence can be seen Thailand towards South Thai minority from the history of the Indonesian Muslim group in the context of politics. struggle in the early days of independence was encouraging Islamic 2. Dialectic Process between Islam leaders to implement policies that and Politics in Indonesia and confrontational, in the application area Thailand can appear in a variety of faces, such as Islam is an important factor that the fight for the loading of Islamic law in must be considered if we want to the constitution through the Jakarta understand about the politics and Charter and mastery in legislators, government in Indonesia. Indonesia’s namely the House of Representatives, to Islamic intellectuals and activist the physical struggle, it can be seen from participate in a lively publishing scene. the opposition Islamic groups in the One of the recurring themes is the name of Islam as a symbol of the struggle relationship between Islam, modernity against the government. And also to and the nation state (Barton, 2011). One confirm the identity that distinguishes characteristic of Islamic tradition in itself with other groups, to control of the Indonesia is the belief that Islam is a way government bureaucracy. of life that is comprehensive and integrated. Religion has an integral and After the end of the New Order organic relationship with politics and regime, political Islam emerged as a great

Cite this as: Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and 125 Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2019; Vol. 1, No. 2, December 2019, pp. x-xx ISSN: 2684-7353

power that controls the formal political ulama (Pamungkas, 2012). But structure. Cornelis Lay mentions that in unfortunately, the emergence of the new contrast to the position of Islam in the Islamic parties actually is from the new order that is attenuated by the cleavage of an Islamic party into several stigma of fundamentalist or extremist. In blocks. For the example, the emergence reformation order, the activity of political of Reformation Star Party (PBR) due to Islam can move more freely. Some a split in the PPP and Ulama’s National activists who must live as a political Awakening Party (PKNU) which is an prisoner in the new order was released offshoot of PKB. Figures that are not and returned to have political rights. satisfied form their own new block Most of them then entered and form (Syafiie & Azhari, 2008). parties with Islam as the jib ideology, generate a huge wave of political shift, In the history of general elections in from an underground guerrilla politics, Indonesia, the sound of Islamic parties into formal politics at the surface. More and Islamic mass-based party reached the than that, the emergence of political top of his voice gains in 1955 general Islam is a collective political cooperation elections which is about 48%. But in the between political forces of Islam that so subsequent eras, the voice of Islamic long assumed to be difficult to meet parties and Islamic mass-based party between Islamic modernists and Islamic continued to decline precipitously. Even traditionalist (Lay, 2006). in the 1999 election, the votes of Islamic- based party only 18% of the overall vote. From the aspect of political party, This happens because several things, the Islamic based party and the Islamic among others are: First, a mistake in mass-based party (Pseudo-Islamic party) reading the sociological reality of the have existed since the first Indonesia’s ummah. Islam has less interested general elections held in in 1955. From towards religion labeled party, whereas time to time religious-based parties they are the majority of voters. Second, continue to emerge. Since Shura Council the movement in the religious of the Indonesian Muslim Party community as results of socio-economic (Masyumi), Nahdlatul Ulama Party (NU), transformation. So that’s why the Islamic United Development Party (PPP), ummah in general only accept Islam as a National Awakening Party (PKB), religion, not as a political party. Third, (PAN), until the political accommodation of political (PKS). At least party which outside the Islamic party there are four main reasons. First, against the interests of the ulama. Fourth, theologically there is a claim that religion by the Islamic party politicians, Islam just is an integral and holistic entity that for politicization and used as a political governs every dimension. Second, commodity without a sincere intention to historically there is an opinion that ulama fight for Islam. Fifth, influential Muslims have a big share in forming, maintaining leaders prefer to build their own party. the existence and sovereignty of Lastly, more Islamic party appeared Indonesia. Third, the religious label is exclusivity perceived threats from other deemed to have a sale value in the segments of the electorate (Antlov & presence of voters and has a market share Cederroth, 2004). In the past, Islamic of permanent voters. Finally, the secular parties are often considered to represent parties are deemed not capable of being the Muslims so that the aspirations of the articulator good for the interests of the people are often identified with the

Cite this as: 126 Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2018; Vol. 1, No. 2, December 2019, pp. 41-53 ISSN: 2684-7353 aspirations of the party, even though they The government has formed a kind of are not. Because only some Muslims who ranks mufti named Culamantri, usually entered the party with Islamic principles lifted it a pious who can lick and can play (Harun, 1986). back the verse until he later issued a fatwa that against towards the Buddhist powers Based on the paragraph above can is haram. At certain moments exhibited all be said that the Islamic party does not heavy weapons, military equipment. necessarily carry the mission of Islam. Then they invited Muslim scholars to But Zachary Abuza mentions that after look, with the hope of growing fear of discussing the performance of Islamic revolt. However, they still struggle to parties in past election, political Islam establish a sovereign state with Islamic appears to be growing popularity and principles, namely the Islamic Republic influences (Abuza, 2007). Similar with of Pattani (Sholeh, 2007). Abuza, Robert W. Hefner has referred to the purification of society (Hefner, The fall of the military regime in 2000). But somehow Islamic parties and 1973, and the enforcement of Islamic mass-based parties continue to democracy, which lasted until 1976 when enliven the general election in Indonesia General Kriangsak Chomanan take over until nowadays. Thus it can be said that the civilian government represents a new Islam always color and play a major role era in the world of Thai politics. Every in the history of politics in Indonesia. layer of society are encouraged to participate in the affairs of all evils While in Thailand, the dialectic of including social, political and economic Islam with politics is certainly different in have been covered under the dictatorship Indonesia. As we know that Islam is not regime lifted to the surface. Similarly with the majority religion in Thailand because the range of emotions that had been most Thais are Buddhist, both of found among the Malay-Muslim during Mahayan and Hinayan. Islam arrived in this time. Various groups have sprung up Thailand is estimated to around the 10th in response to the democratic century brought by Arab and Indian atmosphere and strive for coordinated traders. Islam once ruled Pattani region the affairs of their community. To fight since the founding of the Islamic for their rights, Thai Muslims ever plan Kingdom of Pattani in 14th century. to establish Islamic-based party in 2007. However, since being a part of the According to sources who involved in Kingdom of Siam, until now Muslims are the process of formation of the party, the a minority and discriminated against by party name is Ruam Thai Muslim (United the government of Thailand. Thai Muslim of Thailand). But until now the Muslims largely spread across three party has not declared yet (Kaseng, southern provinces, namely Pattani, Yala, 2013). and Narathiwat. And added by two surrounding area, namely Songkhla and The optimism of the founders of Satun. the party that they will have the support of Muslims, especially in the southern At the first, the Muslims in region of Thailand that is predominantly Thailand were not given political access. Muslim, is still to be tested. Because the Muslims are not allowed to have Islam- number of Thai Muslims even expressed based political parties and even the concern the existence of this party will organization must be based nationalist. exacerbate the dilemma they have

Cite this as: Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and 127 Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2019; Vol. 1, No. 2, December 2019, pp. x-xx ISSN: 2684-7353

experienced over the years. Some people very strategic position in the even argue that Thai Muslim should join government, such as Abdurrrahman political parties that already exist. In this Wahid who became president and Amien way is expected to help the Muslims to Rais who became the chairman of the fight for their rights through their People's Consultative Assembly (MPR). representatives. From that phenomenon, From these phenomena we need to we can conclude that there is a difference remember is how PAN played a key role of opinion among Thai Muslims in moving the large coalition called the themselves in terms of politics. Thus, we poros tengah which later won the can conclude also that in terms of competition to deliver Abdurrahman politics, Muslims in Indonesia is far more Wahid became fourth president of the advanced than Muslims in Thailand. Republic of Indonesia. The success of Abdurrahman Wahid became president also must be supported by other Islamic 3. Islamic Role in the mass-based parties such as the PKB. In Governmental System as a Result fact to be honest, the victory of Joko of the Dialectic between Islam and Widodo-Jusuf Kalla in the 2014 Politics in Indonesia presidential elections also causes the One reason why academics believe support of and Islamic mass-based that political parties are essential to party. governing is the rather ‘perverse and unorthodox’ belief that ‘voters are not After the monetary and political fools’ (White, 2006). Dialectic of Islam crisis in 1997 and 1998, Indonesia and politics are so closely geared to the entering a transition phase from government are very thick with the autocratic to democratic government nuances of Islam. Quite often Muslim which called reformasi. This transition leaders or scholars become a presidential accompanied by decentralization process or vice president candidate alongside a which resulted local autonomy and nationalist political actor. As happened in democracy, beside make the 2004 elections in which Salahuddin governmental system in Indonesia Wahid advanced accompany Wiranto, became more transparent. In the local Hasyim Muzadi accompanied Megawati level, governments in Indonesia are not Soekarnoputri and also Amien Rais who only led by male Muslim, but also female ran for president in pairs with Siswono Muslim. Their appearance as the winner Yudhohusodo. Wiranto-Wahid carried in the local general elections is because by coalition of Work Group Party they are capable of cooperating with (Golkar) and PKB. While Soekarnoputri- Islamic organizations and leaders. An Muzadi nominated by the Indonesian example is Rustriningsih in Kebumen Democratic Party of Struggle (PDI-P). Regency, Ratna Ani Lestari in And the candidate of Rais-Yudhohusodo Regency and Siti Qomariah carried by PAN and PKS (Pamungkas S. in Pekalongan. The success of the three , 2009). women in their positions as the number one people in the regency or city level In the end it is only a few who can cannot be separated from the role and reach the top, but at least the dialectic of support of Kyai, particularly of Nahdlatul Islam and politics are able to deliver Ulama as the dominant religious Islamic leaders and scholars occupy a orientation.

Cite this as: 128 Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2018; Vol. 1, No. 2, December 2019, pp. 41-53 ISSN: 2684-7353

Not only were the three of them era, politics is more open. The issue of able to win the local general election representation of women has become a because the support of Islamic parties hot commodity. The emergence of and ulama. In other areas, there Ratu female Muslim leaders in the local level is Atut Chosiyah who became the governor the manifestations of the political of Province through the support openness. Besides the rising of Muslim from the coalition of PKB, PAN, leaders in the national and local level, a PKNU, and The Star and Crescent Party further indicator of rising Islamism is the (PBB), and other eight nationalist parties. increase in the number of local laws The family member of Chosiyah namely which attempt to enforce tenets of Sharia Airin Rachmy Diani in South Tangerang at a provincial or sub-provincial level also became a mayor supported by PKS. (Hasan, 2009). In South Tangerang, PKS was successful in downplaying its Islamist message and The role of religion especially Islam, focusing on an anti-corruption platform in the Indonesian political sphere is still to influence the secular-minded voters. very large. This is because Indonesian And the last evidence in this paper is people are predominantly Muslim, so the Haryanti Sutrisno in Regency who issue of Islam is considered as the most supported by the coalition of PPP, effective m edia in influencing the PKNU and some nationalist party. psychology of the masses and gain Overall, in term of religion, all the female support for a particular political party. leaders elected in Java have been Muslim. Although it must be admitted that these Thus it can be concluded that the conditions are also influenced by the combination of female politicians and religious views of the conservative side. Islamic background is very attractive to Religious conservatism is now people who have the right to vote in the mainstream politics in Indonesia and local general election. In addition, many individuals or groups with anti- clientelism is also a major factor for the pluralist agendas are now entrenched in rise of Muslim women in political the state apparatus (Bush, 2015). contestation in Indonesia. An example is Moreover, the strong assumption that a Fatayat bond. Fatayat bond is strong power is sacred because God granted to enough to use as a clientelistic networks certain people, to represent the power of that greatly contributed to the capital God in the world (Asy’arie, 2005). It is vote (Triantini, 2015). about the same as in Thailand, but the difference is in Thailand that politics and The emergence of Indonesian government are run with the principles Muslim women in local politics did not of Buddhism. just suddenly occur. While the post- Suharto transformation of the vision and 4. Contemporary Relation between mission of official state women’s Islam and Government in organization played an important role in Thailand facilitating the awakening of Indonesian In the grassroots level of society, in women’s role in politics and government, fact discrimination against Muslims is a more significant catalyst was the rise of not great or visible. Even people enough progressive Islam, which sought to respect to the existence of Muslims promote greater participation of women relatively. The problem is precisely in politics including in position as the discrimination by the authority leadership (Dewi, 2015). In the reform conductor or the government (Navi,

Cite this as: Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and 129 Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2019; Vol. 1, No. 2, December 2019, pp. x-xx ISSN: 2684-7353

2015). The lack of political access for and programs are very concerned about Muslims in Thailand resulted in the the people of Thailand Muslims in absence of the Islamic influence in southern Thailand. governmental system. Even put a Muslim in the level of government is a In 1940 certain cultural rules such very difficult thing. Until nowadays, as wearing Western-style clothing, adopt Muslim in southern Thailand, Muslims is Thai names if you want to enter only given a position as a Soso or government schools or if you want to representatives of local communities apply for jobs in the government ranks whose position is still under the governor came into effect and enforced. Malay (Hanif, 2015). Early relations between danger is strictly prohibited taught in the Kingdom of Thailand and the Islamic public schools or used in conversations government in the south are based on the with government officials. The framework of the river system and the Songkhram’s policy above is supported country's weak government recognizes by the prevailing political system in the supremacy of the king of Thailand. In Thailand, where the ruling authority is practice, they regularly sent tribute in the absolute and inviolable. Rulers tend to form of silver and gold. This means that use a variety of methods to ensure historically a vassal state like Pattani have compliance with minority and some autonomy in self-government controlling any countervailing power. while maintaining the status of streams Such systems are applicable in the with Siam (Aphornsuvan, 2003). governmental system of Thailand, known as “bureaucratic politics” which Since 1906, in accordance with the means strong government control over decision of the United Kingdom, the people's lives. But this is precisely the Kingdom of Siam formally took over the policy imposed to reinforce the identity northern Malay region, which consists of of Thai Muslims in south to oppose. Pattani, Narathiwat, Songkhla, Satun and That policy has provoked uprisings and Yala, which later became part of the separatist movements in southern province of the Kingdom of Thailand. Thailand, the movements of which; Meanwhile in other news that is had to National Revolution Row (BRN) and the north, Kelantan, Perlis and Pattani United Liberation Organization Terengganu, may be included as part of (PULO). the Kingdom of Malaysia by the United Kingdom. Cultural clash between Malay Besides General Phibul Muslims and Thai Buddhist are Songkhram, Thailand leader who also unavoidable. At the beginning of the publish controversial policies against Thai government controlled by military Muslims in the south are Prime Ministers General Pibul Songkhram who led the Thaksin Shinawatra. Shinawatra's 1938-1944 and 1947-1957, the policy of controversial policies are policies against Thai cultural nationalism became the the separatists in Pattani, Yala and primary policy. Starting from the efforts Narathiwat provinces in southern to strongly use the Thai language and Thailand. In an effort to resolve the culture in all of part of Thailand, conflict, the King of Thailand called on including the South region, pose a very the government to approach on their strong resistance for the Malay Muslims welfare. But instead Shinawatra actually in southern Thailand who speak Malay. imposed martial law since January 5, The integration of government policies 2004. Interestingly according to

Cite this as: 130 Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2018; Vol. 1, No. 2, December 2019, pp. 41-53 ISSN: 2684-7353

Shinawatra, known as the Thais are: they Muslims tend to isolate themselves, it is are Buddhist or speak Thai. If a person is because having trouble adapting. First, a Muslim, then they should speak Thai, because most of them (especially those or they could not speak the Thai living in rural areas such as Pattani, Yala, language as long as they embraced and Narathiwat) can only speak Thai a Buddhism. Of course, this policy raises little or not at all. This makes them many problems especially among Thai unable to communicate with Thai people Muslims. Shinawatra’s Opinion is mostly. developing prejudice and negative stigma to Muslim Malays as criminal groups who The isolated feeling and hide behind religion. That stigma is dissatisfaction increasingly intense when utilized Thai troops to deploy military the Pattani nobility unplug from all operations in the southern region. power and all positions which they held Shinawatra’s statement is certainly before being transferred to bureaucrats ignited a larger conflict. from Bangkok or from the Northern provinces, which have a language, Although in terms of politics they religion and culture are different from are part of the Thai nation, but honestly the Muslim community. Therefore, the they are part of the Malay race who use problem for the Thai minority Muslim Malay language and culture and is since the first are how they should geographically located adjacent to the participate in the political process in their Kingdom of Malaysia, which is also the country which is based on Buddhist majority of the nation's population is cosmology, representing the State Malay. Suppose could choose, they bureaucracy is dominated by the Thai- apparently would prefer one with Buddhist. Various state ceremonies and Malaysia, or split off into its own rituals are all Buddhist in terms of form country. Therefore, integration and and content, and the most important is assimilation policy of the government that the bureaucracy has the power to getting tough response from the Muslim change the values and institutions of minority and has given rise to armed social and cultural, including religious conflict between minority groups and values to suit the needs of the State. governments (Dahamae, 2015). For the Thai government, religious differences Although the Thai government had are still a taboo. In Thailand generally, been taboo to admit southern region as religious feast became a national holiday an area which has special autonomy, is celebration only Buddhism. Eid now beginning to change. The celebration is only assigned as a holiday Government is aware that the means of in southern Thailand (Humanica, 2015). coercion, discrimination and oppression far proved fruitless that is beneficial to In addition, they are isolated from both parties. Yingluck Shinawatra the State and the government, not only became prime minister since August because the central government is far 2011 taking a more moderate political from that area, and alienation from the policy to face the rebels than the previous state, but more due to the differences in administration. Preliminary talks about a religion, language and culture. So that peace deal through dialogue among assimilation and integration which the South Thai Muslim and the Government government is expected to be difficult to of Thailand has been agreed and signed achieve. In contrast, Thailand impressed in Kuala Lumpur Malaysia on February

Cite this as: Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and 131 Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2019; Vol. 1, No. 2, December 2019, pp. x-xx ISSN: 2684-7353

28, 2013. This agreement is involving the government is a representation of Thai Government of Thailand and the South Muslim. Thus, the special autonomy is a Thai Muslim. The deal for the win-win solution which confers a benefit preliminary talks for peace through on both sides of the dispute in the negotiations agreed by both parties dialectic between Islam, politics and witnessed by Malaysian Prime Minister government in Southern Thailand. Najib Razak and Thai Prime Minister at that time Yingluck Shinawatra. 5. Concluding Remarks Preliminary agreement document of Humans have a natural instinct for peace talks will be the basis for what is gain the power. In order to achieve the called a process of dialogue for peace in power, people generally use political the provinces of Southern Thailand. A path, which ultimately wants to be the preliminary agreement to discuss peace ruler in the governmental system. To in Southern Thailand is a historic step, remember that, according Ibn Khaldun especially for Muslim. To bring peace people must prioritize the aspects of and create a good relationship between religion and morality in the politics. Islam the government and Islam in South does not only relate to the spiritual life, Thailand, Thailand also learns from but also the various social aspects of Indonesia. Thailand's king sent a special society. Dialectic between Islam and delegation that is named King politics has a long history. Although Prajadhipok's Institute of Thailand to most countries in the world is very seek input on how to resolve the conflict secular and denying religion in in Aceh, which was considered quite government affairs, but in fact many successful (Octastefani, 2015). countries showing that religion gives a great influence on politics and This step should be followed up as government. Indonesia is a country with was the case in the Southern Philippines. the largest Muslim population in the Philippine President Benigno Aquino world. Although basically Indonesia is submits proposed legislation to the never declaring Islam as the official state parliament for give autonomy to the religion. In Indonesia, the concepts and Muslim minority as an important step in symbols of Islam are very influential in efforts to end the rebellion. Submission the politics and government. This is in to congress is seen as significant because contrast with the conditions in Thailand, it means Aquino and Moro Islamic where Muslims are a minority who are Liberation Front (MILF) have reached often discriminated in the terms of an agreement related to the legal basis of politics and government. government authority in the south of the country's Muslim. The implementation In Indonesia, Muslim activists and of special autonomy seems to be a wise leaders have a major role in the struggle choice in the dialectic of Islam with period for independence in colonial politics and government in Thailand, times to the Old Order regime. In the particularly the southern region. With New Order regime, Islam sidelined from special autonomy, the Thai government the politics and government with the still has control of the southern region. stigma that Islam is a representation of On the other hand, the Muslim people in fundamentalists and extremists. After the the South Thai can maintain their New Order regime has collapse, Islam tradition. Thai Muslim in south can also became a major political force. Most of have an official political channel and the them form a party with Islam as its

Cite this as: 132 Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53. Islamic Insights 2018; Vol. 1, No. 2, December 2019, pp. 41-53 ISSN: 2684-7353 ideological foundation. In the context of emergence of the Muslim resistance to political parties, Islam has coloring the the government of Thailand which history of politics and government in represented by insurgents’ groups such as Indonesia. Since the first general election the BRN and PULO. Until nowadays, in 1955 until 2014, the Islamic based Muslims in southern Thailand continued party and Islamic mass-based party to seek the enactment of special (Pseudo-Islamic party) can reap autonomy. In the past, special autonomy significant noise. Although basically is taboo for the government of Thailand, Islamic party does not necessarily carry but in Yingluck Shinawatra regime the the mission of Islam in their existence. In government begins to soften. The the context of the government, Islam is implementation of special autonomy in able to deliver their prominent figures to Southern Thailand seems to be a wise occupy strategic positions in the choice in the bridging for the dialectic of governmental system of Indonesia, such Islam with politics and government. as Abdurrahman Wahid as the president and Amien Rais as the chairman of MPR. Bibliography Moreover, at the local level are emerging leaders who are supported by the Islamic Abuza, Z. (2007). Political Islam and party, organization, or figures. Those Violence in Indonesia. London: local leaders are not only male Muslim Routledge. but also female Muslim. Affandi, H. I. (2004). The Roots of Conflict In Thailand, the condition is in All Period: Elaboration of Ibn opposites with the condition in Indonesia. In the context of politic, Islam Khaldun’s Thought. Yogyakarta:: does not have a big role. Muslims in Pustaka Pelajar. Thailand are often discriminated and not given to political access. Islamic parties Amin, S. M. (2009). Ilmu Dakwah [The are forbidden to stand up, because the Science of Dakwah]. Jakarta: whole mass organizations are only Amzah. allowed to use as a nationalist ideology. The absence of political access has an Antlov, H., & Cederroth, S. (2004). impact on the absence of Islamic role in Election in Indonesia: The New Order the government of Thailand. In the and Beyond. London: Routledge. governmental system, Muslim only has given the position as a Soso who represent Aphornsuvan, T. (2003). History and local communities in Southern Thailand. Politics of the Muslim in Thailand. Ironically the position of Soso in the Bangkok: Thammasat University. government level is still below the governor who appointed by Bangkok. Asy’arie, M. (2005). NKRI, Budaya Politik Then the Thai government appointed a dan Pendidikan . Yogyakarta: mufti who made a fatwa that against the Lesfi. Buddhist government in Thailand is haram. During the administration of Barton, G. (2011). Islamic Indonesia: A General Phibul Songkhram and Prime Seculer Democracy? Dalam S. A. Minister Thaksin Shinawatra, Muslims Prasetyo, Pluralisme, Dialog dan are forced to adopt Thai culture and Buddhist religion. Resulting in the

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Cite this as: Ahmad Anfasul Marom, Bayu Mitra Adhyatma Kusuma. The Comparative Dialectics of Islam, Politics, and 135 Government in Indonesia and Thailand. Islamic Insights Journal. 2019: Vol. 1(2): PP 41-53.