Social Science Asia, Volume 5 Number 3, p: 55-66

Micro-Minority and Negotiated Lives in a Deadly Conflict Society: a case Study Of in Pattani1

Padtheera Narkurairattana2

Abstract

The three southernmost provinces of have been a “deadly conflict society,” extending over 15 years. In this area there are fewer than 40 members in the Sikh micro- minority, who coexist with 1.9 million Malay Muslims – the largest majority in the area. Out of the entire population, 89% are Muslims, 10% are Buddhists, and 1% are “Christians and others”. The Sikhs are counted as “others” among the micro-minorities. The key question is how do Sikhs — as a micro-minority — exist amongst the deadly conflict and tension between the other groups? With their differences in ethnicity and religion, as well as the rumor of Muslims intending to eradicate others from the southernmost provinces, a former Muslim empire. This research aims to study through the lens and daily life of a Sikh woman, examining how Sikh people negotiate for survival in the deadly conflict society between the Muslim majority and Buddhist minority in the southernmost provinces, while nationally the Buddhists are the majority and Muslims the minority. The study employs an integrated qualitative approach combining literature, field research, and in-depth interviews. The research findings suggest that being a micro-minority is not an obstacle to existence for the Sikh population. On the contrary, Sikhs use their status as a micro-minority to build negotiating power in society through social interaction in business, converting private homes into public spaces to generate power to negotiate lives. This also includes using the potential power within for their source of authority as community leaders and peace advocates in Women in Faith for Peace. These are peaceful and powerful ways for the Sikh micro-minority in Pattani to negotiate their lives.

Keywords: Ethno-religious identity, power of micro-minority, negotiated life, Sikhs, southernmost provinces

Introduction religious extremists, fundamentalists, separatists, insurgents, political extremists, The widely perceived association in and violent (Sripokangul, 2015). However, Thailand between Muslims and “violence” Sripokangul raises a crucial point by asking and their stigmatized generalization as us to consider their history through the separatists and insurgents (Salamat, 2006) religious framework they use both in their are perhaps similar to views and day to day life and against injustice, to bring accusations in India where Sikhs are seen as us to a greater understanding of the Sikhs

1 The author would like to thank the Sikhs in Yala and Pattani and Sungai-Golok who allowed me to ask so many questions during these years. My deepest thanks go to Chitragoh and her lovely son for all support in this research.

2 Lecturer, Institute of Human Rights and Peace Research, Mahidol University Email: [email protected]

Received: May 15, 2018 Revised: November 5, 2018 Accepted: Jan 31, 2019

Official Journal of National Research Council of Thailand in Conjunction with 55 the College of Local Administration, University Social Science Asia, Volume 5 Number 3, p: 55-66 from a viewpoint of “rationality” as an their ethnic and religious identity, which is offender, and of “tragedy” as a victim. deeply connected to this area as a source of Even so, despite the negative views towards pride in their Muslim identity and the Sikhs, Sripokangul points to many homeland. This may be similar to the goals pieces of evidence which reflect various of the Sikh resistance, as Sikhs and peaceful approaches to resistance and inhabitants of Pattani, wish to remain in the negotiation by the Sikhs. This research area they call ‘home’ and to be a part of presents the negotiation employed by the restoring the peaceful environment as it Sikhs, a micro-minority which lives amidst used to be. a deadly conflict and close to the Muslim majority of the southernmost provinces. In Sikh in Pattani Society fact, there are fewer than 40 members in the Sikh micro-minority, who coexist with 1.9 million Malay Muslims – the majority in Some have explained the arrival of the area. Out of the entire population, 89% Sikhs into Thailand through the are Muslims, 10% are Buddhists, and 1% relationship between trade and the are Christians and others. The Sikhs are monarchy. Sikh merchants from , counted as others among the 1%. However, India, came to trade in during the even though Sikhs are very few in numbers, reign of King Rama V after his visit to India one Sikh woman’s role is outstanding in 1872. They first settled down with their especially in negotiating among the Muslim businesses in the Pahurat area, then later majority and other larger minorities in that built the Siri Guru Singh Subha area. It is noteworthy that the life Temple (Kamwang, 2013). The Sikh negotiation of this Sikh woman is not only population in Thailand, whilst numbering for her survival, but also, the author under 100,000, may be less than 1% of the believes, for a desired negotiation platform entire population of the country. Their way as an attempt to create peace in her of life focuses on trading as a profession, hometown. moving throughout different provinces in small groups. According to statistics, there Deadly Conflict Society in the Deep are 40 Sikhs in the Deep South, with one South Sikh temple in Yala (There are about 10 Sikh households in Yala) where they gather The deadly conflict in the Deep during special celebrations. However, since South of Thailand erupted and h lasted for the insurgency in 2005, the Sikhs have not a full 15 years by January 4, 2019, causing been gathering as they used to, though they countless injuries and deaths. The 15-year remain in contact. When mentioning the statistics from Deep South Watch between Sikhs in Pattani, one may look at or speak 2005-2018 show 20,163 incidents with of an elderly woman with a pronounced 6,921 deaths and 13,511 injured victims nose, a hair-bun, with elegant stature and (TNN, January 11, 2019). It is undeniable vitality, who owns an old fabric shop that that the new uprising in 2004 was a has always been open for Pattani people for resistance of the largest minority in the very many years. She usually drives herself country that had previously used peaceful around to be with peace activists in the means (Che Man, 2004 translated by Deep South. Sometimes, she appears with Nuanpien, 2008). However, there was no her dark, tall son who looks very similar to response from the state until the eruption in her. Recently her daughter can also be seen, 2004 which has continued until now. One having just moved back to help at a new condition demanded by the Muslim fabric shop near the mosque in downtown minority of the nation – which is the Pattani. The Sikh database in Pattani shows majority of the Deep South – is to preserve only 2 families (The other family has a

Official Journal of National Research Council of Thailand in Conjunction with 56 the College of Local Administration, Khon Kaen University Social Science Asia, Volume 5 Number 3, p: 55-66 curtain business and does not have as much chicken, and things the Muslims can social role in public space.) that still remain eat. Lately, they don’t come at all.” in the area. It is interesting that the Sikh (Dee, interview, 5 December 2009). woman appears in a public space and plays a significant role in peace advocacy on “Before, the students from Prince of behalf of Women in Faith for Peace under Songkla University would come the Religions for Peace Inter-Religious after class. The shop was packed. I Council of Thailand. couldn’t toast the bread fast enough. Now? They are taught to not buy How Sikhs Exist amidst Deep South from non-Muslim shops. I’m doing nothing. I probably need to find a Insurgency new job, but I don’t know what to do. I’m retired and old. But if I don’t After the initial insurgency, the do anything, what do I eat?” (Kok, rumor that people who are not Malay- interview, 9 December 2009). Muslims would be driven out continued to spread, while Muslims also moved These voices from the catholic downtown to conduct business. Chinese micro-minority are some examples of the and Buddhists, who used to be the main negotiation challenges that micro-minority vendors in the business district, started to people face in an area dictated by deadly disappear, in contrast to the increasing violence amongst the Muslim majority. number of Muslim vendors. The decline of This raises the question of other micro- Chinese and Buddhists in the area is partly minority groups, such as the Sikhs, who are due to the violence, and partly due to in even smaller numbers than the Catholics. moving out of the area (Sakolnakorn et al., Both are micro-minorities when compared 2012). The decline of the non-Muslim to the majority of the population in the area population also included the Christians. – Malay-Muslims and Buddhists, The dissertation of Narkurairattana (2013) respectively, and all of them are diverse in shows evidence and findings from terms of religion and ethnicity. However, anthropological field research that, prior to the purpose of this research focuses on the 2004, the Catholics in the Deep South were Sikh micro-minority and their way of life, in greater numbers than in 2012. Some source of power, platforms, and the means remaining Catholics said, “This is home. I they use to negotiate effectively, both in don’t know where to move to.” Some said, terms of negotiating to live with their “We actually can still live here. If we stay identity and dignity, as well as negotiating low-key, the Muslim majority should leave to participate in peace building for society. us alone. In fact, when we first came here, we were helped by the Muslims.” Objective (Interview, Cited in Narkurairattana, 2013, p.202). This research aims to examine the However, after 2004, a number of understanding of micro-minority politics Catholics started to move out of the area or and to understand the approaches and sent their children away for safety concerns. practices of authorities towards micro- Some said: minority groups with diversity in religion

and culture. It also aims to propose a new “I can’t stay, because the angle of analysis by using spiritual Muslims don’t eat at non-Muslim feminism theory to explain the peaceful life shops. In fact, previously they used negotiation by Sikh women to exist with to be the main customers. Our menu their identity and dignity, and to participate has no pork dishes. Only seafood, in peace building amidst the deadly

Official Journal of National Research Council of Thailand in Conjunction with 57 the College of Local Administration, Khon Kaen University Social Science Asia, Volume 5 Number 3, p: 55-66 conflicted society in the Deep South of This qualitative research employs Thailand. mixed methods, combining relevant documentary research and field research Research Assumption with non-participant observation and in- depth interviews with consent from the 1. Micro-minority people with sources to ensure complete data. diversity in religion, ethnicity, and culture Occasionally, participant-observation is create platforms, power, and power also applied in the research. operations in negotiating their lives in spite of being a micro-minority. As individuals, Theories and Framework of Analysis they create the power of negotiation from their power within, both pre-existing and This research uses the framework of newly produced from the source of micro-minority politics (Narkurairattana, . 2012, 2013, 2017) that produces the power 2. Micro-minority politics plays a of life negotiation through peaceful means, role in convincing the majority that the to exist in a deadly conflict society amongst micro-minority the majority with diversity in religion and poses no threat that challenges the authority culture. It also applies the concept that the of the majority. Thus, they are not power operations of micro-minority people suspected or monitored when they can create structural change, as stated by negotiate for acceptance to co-exist with the Appadurai (2006) and Goldfarb (2006). majority in the area amidst deadly conflict Appadurai discloses how power, when used in their daily life. by a small number of people, can control 3. Sikhism is an essential source of and change the rules of the world – such as power within, which cultivates a Sikh an operation that generated intense fear woman to tap into thepotential of using her almost to the point of insanity through the power to negotiate to exist with her identity hijacking of the planes that crashed into the and dignity through peaceful means, as well World Trade Center in the U.S.A. The as through interactions in her privately- aftermath was that security regulations owned shop. Her business, however, is a changed entirely around the globe. A clear crucial factor that functions as a platform example is that the world held the fear that for public interaction and builds negotiating some micro-minority group would conduct power through the merchandise sold in her deadly attacks. Therefore, new anti- shop. In effect, it invites the Muslim terrorism measures were enforced on majority along with other minority groups people in their own countries who were not to interact and negotiate with her. micro-minorities, an example to show the 4. The perspective of spiritual power of the smallest of minorities – a feminism on power within and the single individual – to make decisions and perspective on micro - minority politics, act with autonomy. However, the example complement each other in explaining life used by Appadurai above points out the negotiation amidst a surrounding context power exercised by a minority group that seems hopeless and with no solution. through violent means which violates world Nonetheless, the power within and being a peace. Such a way of exercising power micro-minority member enables the user of deserves no legitimation. Nonetheless, the power within to powerfully create Appadurai’s extreme example indicates platforms for negotiation without inserting that, in fact, even a very small number of authority or violence. people can also create negotiating power with those in greater numbers. The power Methodology exercised by minorities is powerful and more legitimate because of its peaceful

Official Journal of National Research Council of Thailand in Conjunction with 58 the College of Local Administration, Khon Kaen University Social Science Asia, Volume 5 Number 3, p: 55-66 means, as explained by Goldfarb (2006). coexist with the majority amidst deadly This shows that great changes in the world conflict between religion, and culture. This can start with a small step, by a small group was the Bosnia-Herzegovina civil war of people, through their operations in daily involving 3 states and the religions of the life. This may start within private space, different populations and their struggle for which later becomes public space in power. The Catholic minority was pulled society. Goldfarb elaborates that the into the conflict, except one Catholic “power of small things” takes place when woman named Vera. Pickering examined people are willing to have conversations as the case and found a powerful way of life equals, revealing their diversity. They must negotiation that allowed Vera to be be ready to develop their capability to share recognized and coexist without losing her activities in a “space” that enables “free and identity and her Catholic faith. She equal interactions”. Then, power is created befriended the Muslim majority around through the activities that they share, such herself (cited in Narkurairattana, 2013, as, spontaneous conversations in the pp.76-78), which is a Catholic teaching kitchen of an illegal bookstore, selling how to love your neighbor as yourself. In banned books where academics or activists fact, Vera was well aware that socializing of the same cause meet, exchanging books, and interacting within the same minority and discussing politics (cited in group was not beneficial for coexisting with Narkurairattana, 2013, p.71). the majority. Hence, befriending the In their general perception, some majority is both a means and end in itself groups of people might be familiar with the (Pickering, 2003, p.266; 2007, p.111). old understanding that minority people However, Vera’s negotiation as a have no negotiating power with the people micro-minority person of religion began of the majority, especially through peaceful after the deadly conflict in Bosnia- means. It is, perhaps, because of the ways Herzegovina had ended, while this research in the past in which micro-minorities shook focuses on the negotiating methods taking and drew attention from the majority place as the deadly conflict in the Deep through violence, expressing rage by South still continues. The research destructive means. The 9/11 incident is a emphasizes the methods of life negotiation, good example of this, when a handful of not only in the sense of preserving a Sikh people crashed airplanes into the World identity amongst a differing majority Trade Center in the U.S.A. dictated by deadly violence, but also in the In other areas, the resistance of sense of how the micro-minority group racial and religious minorities against produces negotiating power in society as larger groups is usually undertaken through part of peace building in the Deep South. violence to negotiate for something they Most people are familiar with having power want. For example, in the South of the over others that comes with a majority. Philippines there is the resistance of the Very few recognize that great power can Moro-Muslim minority people in religion operate through a micro-minority which and politics, or even the uprising against the has not even been seen or acknowledged. state in the Deep South of Thailand which, The dissertation of Narkurairattana (2013) in total, has continued for over half a decade explored a case study of the Catholic micro- (Strategic Nonviolence Committee, 2018; minority in the Deep South. However, the Satha-anand, 2006). This does not mean Sikh population is even smaller. Therefore, that peaceful resistance by micro-minority another objective of this research is to test people is impossible to achieve. The work the assumption that an individual is able to by Pickering (2003) is a crucial piece of create negotiating power with the majority evidence which demonstrates the peaceful society without using violence, but rather resistance of a Christian, negotiating life to with power within. An American spiritual

Official Journal of National Research Council of Thailand in Conjunction with 59 the College of Local Administration, Khon Kaen University Social Science Asia, Volume 5 Number 3, p: 55-66 feminist and peace advocate, (Starhawk, 1. Negotiated Lives on Religion 1999 cited in Khuankaew, 2008, pp.24, 29- 30), has categorized power as being of 3 For Sikhs, the faith in their religion types – power over, power sharing, and can be seen in the holy ceremony called power within. Starhawk points out that “” or the baptism ceremony power within can be developed and, under where they take a vow of faith to become a fear, injustice, and obstacles, is used as a good Sikh. The ceremony began peaceful means to respond to these systematically during the time of Guru situations. Power within is wisdom, Gobind Singh, the 10th prophet determination, courage, love, self- (Sripokangul, 2015). The ceremony might confidence, forgiveness, hope, virtue, etc. be unfamiliar to Thai society, as the Sikhs These qualities are the essence that the are generally a micro-minority in the micro-minority – the Sikh population in country and the Sikh ceremonies are almost Pattani – uses to negotiate with the power unknown to Thai society, whose culture, over from the Muslim and Buddhist groups belief, and practice system have platforms in the area, respectively. Turning private mainly in the ceremonies of space into a space for public interaction is . Chitragoh shared the precepts to integrate the micro-minority, who are so that the Sikhs have to strictly uphold. small in number that they cannot be counted However, in a Muslim-majority society that in percentages, into society and offers value does not provide a platform for minority to gain negotiating power, as seen in the groups like Sikhs to practice their religious concept presented by Goldfarb (2006). faith, they do not have the liberty to engage in their religious practices as they should. Results She said:

By doing a field survey in the three “My father didn’t take the southernmost provinces, it was found that Amrit to be baptized into the Sikh there are approximately 40 Sikhs living in faith. But he didn’t take it only that area since before 2004. Most of them because, among the Muslims, he have their own businesses. After the 2004 wouldn’t be able to practice what violent incident, it is hard to see the Sikhs’ the vow would demand of him. He role in social space. “Indeed, we need just said that not taking a vow is still only to save our lives and continue doing better than taking a vow and not our business for survival” said a Sikh committing to it. That would be a businessman, while another kept quiet greater sin than tuning down the when I asked them the same question. Amrit.” (Interview, January 26, There is only one Sikh woman in Pattani 2019). who plays a significant role in leading the local market community. Compared to When the deadly conflict started, other women from other ethno - religious negotiating life with religion became more groups, this lady is totally different, difficult. The gathering at the Sikh temple especially in how she negotiates her life as in Yala became very quiet; even though the a woman, an Indian-Thai Sikh, and a recent conflict does not violate the temple community leader who wants not only to grounds, nobody could guarantee safety. survive but also be a peacebuilder for her Chitragoh shared a memory imprinted in hometown. The research into the her mind: negotiating lives of the Sikh micro- “Before the conflict, I would minority in Pattani through the example of go to the temple in Yala. Since a 71-year-old Sikh woman finds that: 2005, I rarely go. There was an explosion in the temple a long time

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ago, 40-50 years back in my father’s shop. It’s forbidden for us. A time. I had only one child back then. Muslim acquaintance wanted to There was a kidnapping. There was give some beef to their son who PULO. The explosion injured and worked in my shop. I had to refuse. handicapped the Sikhs. It happened They asked, why not? I replied by when the service was about to end. asking, ‘if I pass pork to you to give (I remember it because one of the to someone, would you take it?’ injured victim had the same name as This is something they’re not my father, Rakbisingh).” interested in learning or caring (Interview, January 26, 2019). about with others who are non- Muslim.” (Interview, January 26, 2019) Negotiating life to maintain the

Sikh identity has higher costs due to her moral integrity demanding that she practise Not everything can be negotiated. according to her religion’s teachings. For There are foods she can eat – fish and example, attending the temple and prayer chicken. However, she has food concerns as on the birthdays of the 10 prophets. “I’d go well: to Bangkok, if I have a chance. Mostly I attend the birthdays of the 1st and the 10th “Strictly speaking, I cannot prophets. In June, I attend the memorial eat chicken slaughtered by service of the prophets.” (Interview, Muslims. The Sikh principles January 26, 2019). demand the least suffering for the animal, or no meat at all like vegetarians. But I don’t have many 2. Negotiation Micro-Minority Beliefs options here. The Muslims kill the with the Majority chicken by bleeding it to death, which is a long torture. It’s not a As the largest majority in the Deep clean kill. When they slaughter South, the Muslim influence on culture and goats, they just cut them and let the societypenetrates almost every dimension. goats die. Can you imagine how The platform of negotiation for micro- long and how much pain they are in minority people, on the surface, may seem until they die?” (Interview, January hopeless. For Chitragoh, it certainly does 26, 2019). not appear so. She sees room for negotiation to coexist in the society, Although she may be strict and because: leave no room for negotiation, such as “no beef in the shop,” at the same time, in order “I can be here simply to coexist with the majority in her own because the Malays here don’t care shop, she also does not allow anyone, about other religions, not what including herself, to bring pork in. Most of others believe in, not what others her staff are Muslims. She said: regard as holy – nothing at all. I’ve “Very rarely. As far as I asked them. They said, their religion remember, I’ve never hired a non- forbids them to learn about other Muslim. My family wanted to hire religions. They don’t learn even Muslims since my father’s time. It’s about their colleagues that have been over 30 years and we haven’t been working in the same shop for had pork at home (the shop) . We years. I myself am quite strict about have separate water glasses for them beef. We don’t have any beef in the to use. We also prepare outfits for their Islamic daily prayers. In

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Ramadan when they fast, I provide to converse with the Malays.” dates for them.” (Interview, January (Interview, March 12, 2018). 26, 2019).

4. Negotiation for Survival 3. The Power of Language and Negotiated Lives It is not easy for the Sikh micro- minority in the Muslim-majority society The local Malay language, spoken where they struggle for survival, both in by the majority as a common language, is business and society, in order to coexist the first great challenge in communication with the Malay-Muslim majority with for those “non-Malay others” who live in differences in religion, belief, and ways of the Deep South. Although modern life. Since the conflict in 2004, in particular, education has enabled new generations to non-Muslims face many difficulties in their speak Thai, most people use Malay in their daily lives. One piece of evidence drawn day-to-day lives. In fact, the Malay from the research of Sakolnakorn et al. language signifies the local identity. (2012) shows that Chinese and Thai- Therefore, the ability to communicate in the Buddhist shop owners needed to adjust Malay language bears importance and their business operations by closing earlier, necessity. However, not every local can or hiring Muslims to be shop clerks to speak it. Many years of field research has create trust, as well as safety, with Muslim shown that many non-Muslims in the area customers. Eventually, these shops ended cannot speak the local language. They hold up relocating to other provinces a prejudice, considering the language “not (Sakolnakorn et al., 2012 cited in Thai.” Chitragoh sees being able to speak Bundhuwong, 2017, p.41). At the same the local language as empowering for the time, Muslim businesses prospered micro-minority to negotiate with the (Bundhuwong, 2017, p.41). However, there majority, especially in her case where she is no research available to explain why needs to survive with the family business more Muslims came to conduct businesses that was passed down to her from her father. in the city. Indeed, the growth in Muslim Her opinions are: businesses affected the businesses of the “If you can speak their non-Muslims. As aforementioned, the language, it’s to your advantage. If current trend is to support Muslim shops you’re fluent, even better. There and walk away from non-Muslim shops. was a group of Muslim customers This challenge applies to the Sikh coming to my shop. One of them businesses as well. Chitragoh shared the said, let’s not buy from non-Malay long history of her shop: shop. But I could understand that. I replied, ‘it’s okay if you don’t buy “We are a friendly shop. anything’. Since they had browsed We’ve been here since before through so many things, they felt World War II, probably over 80 embarrassed and left.” (Interview, years now. My son’s grandfather June 17, 2017). lived in Pattani. He had a “I can speak, but not very partnership to establish the first fluently. Though I understand a lot. shop at Tedwiwat market, then later I was born here. I’m a local. How moved to the intersection and can anyone say who this land should opened a shop at Rudee Road.” really belong to? I was born here (Interview, May 25, 2015). and I’m 70. I’m still learning. My father was much better. He learned

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This fabric shop started in her 5. The Power of Micro-Minority for father’s generation and was passed down to Peacebuilding her. Now, it is being passed down to the third generation. Similar to other non- Muslim businesses, hiring Muslims shop The Sikhs perceive their roles not staff to negotiate with Muslim customers, only as negotiators to preserve their identity interestingly, has become in itself a and berecognized as part of the Muslim- negotiating method with the majority of the majority society, but also as a part of the society. However, this method is not new, peacebuilding process through their but rather a method used by the Sikhs to operations in public. Despite being a survive in business long before the conflict woman and the only Sikh person involved in 2004. in the process, Chitragoh is confident in her capabilities. She wishes to see peace return “Our shop wanted to hire to the Deep South that she loves and Malays because most people are considers home. Chitragoh says: Muslims. As much as I remember in the 70 years, we have always hired “I’m lucky to have been Muslims. We are the minority. We born in a Sikh family. Sikhism rely on the majority. If you don’t do values men and women equally. business with Muslims, you can’t Sikh women are not oppressed. This stay here. My father also wanted to is the foundation that built my self- hire Muslims, because he could esteem. speak Malay. He could talk to I daresay with confidence, I’m a customers. To survive here as a competent woman. And I have minority, we need the majority.” believed that since I was little. I like to help people and have never stopped to consider whom I should The explanation of Chitragoh’s negotiation or shouldn’t’t help. I helped when corresponds with Vera’s explanation that: they seemed to need help. Also, my father set a good example. Sikhism has honored women all along. Sikh “If I, or other minorities, women can lead the reading of the stayed among ourselves, we scriptures in the temple. There’s no wouldn’t be able to survive. Really, discrimination that makes women only Muslims can help me less than men. I’ve been cultivated survive…” (Pickering, 2003, p.266 both through my family and my cited in Narkurairattana, 2013, p.77) religion.” (Interview, January 26, 2019).

In 2018, Chitragoh opened another branch on the same side of the mosque at For Chitragoh, the foundation laid the center of Pattani, opposite the new local by her family and religion is her source of fresh market. The shop has a parking lot. power within – a micro-minority resource She says, her customers like to visit the new that makes her confident to carry out her shop. The old shop is still open, but it is social roles. She further elaborates: hard to find a parking space. “In fact, the smallest micro- minority has to live unheard and unseen. Nobody cares about us. But we do the best we can. On the other hand, it might be a positive thing.

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Nobody suspects us. That makes us vigilant. I have also done the Safe feel comfortable. Market project, which was requested by the PAW women’s “I’ve been an activist for a network to make the market be a long time because I like it. But my safe space.” (Interview, January 26, serious peace activism started in 2019). 2013 with IRC (Interreligious Council, Interreligious for Peace, Conclusion Thailand. A project supported by the Institute for Human Rights and Peace Studies in Thailand. The The power and negotiation of one author first collaborated with Sikh micro-minority person has led to Chitragoh in late 2014 and has acceptance of her Sikh identity, which can continued since) with professor be seen in social phenomena in the Deep Parichad, who invited me to be on South over the past couple of years. the committee. It’s because I’m the Chitragoh was invited to be a part of the only Sikh in the three provinces. discussion to find a solution for the plural The Sikh association in Bangkok society of Deep South. She has become a assigned me to be a representative symbol of possible coexistence between the and an IRC committee member. I’ve majority and micro-minority. However, the been to the Philippines because negotiated lives of the micro-minority did professor Parichad Suvarnabuppa not take place easily. It is crucial to seek a nominated me. After that, she method and find the potential power within. invited me on many occasions. I got In addition, one must create a platform and to know Mr. Martin, and so was able opportunities for social operations, to travel to Myanmar to see how particularly to befriend the majority. In women peace activists work over Chitragoh’s case, her source of power there and tried to apply it back here. within is essential and foundational for her negotiating power to preserve the Sikh “I did community work in identity amongst the majority with a 2011 because I wanted to improve different religion, ethnicity, and culture in a our community and was approached deadly conflict society. These differences by the Thai Health Promotions amongst religion, ethnicity, and culture are Foundation. We started the first one of the main causes for the deadly campaign on community waste conflict, as well as the predicament of sorting and exchanging waste for Malay-Muslims being a local majority but eggs. At first, I was on the a national minority within the Thai state. At community committee. Many the same time, she has to negotiate to be a projects got awards, for example, part of the Deep South society, which is the Wall Painting Project, Youth heading towards peacebuilding and Camp, Old House in New Color, coexistence with dignity and identity. Thus, etc. Then, I was chosen to be the the methods of negotiation of the Sikh community chair in 2016. My micro-minority presented through community was officially approved Chitragoh in this research show how micro- by the municipality. The term lasted minorities can create power to negotiate 3 years and the community voted for with the majority through dignified and me for a second term as you see peaceful means. today. I do this because I think it is a part of peacebuilding, when our References community becomes strong and

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