maintaining peace in a neighborhood torn by separatism

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Maintaining Peace in a Neighborhood Torn by Separatism The Case of Satun Province Thomas Parks Southeast Asia Studies School for Advanced International Studies Johns Hopkins University Washington

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Muslim separatist insurgency in Southern Thailand.

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  • Maintaining Peace in a Neighborhood Torn by Separatism

    The Case of Satun Province

    Thomas ParksSoutheast Asia Studies

    School for Advanced International StudiesJohns Hopkins University

    Washington

  • Presentation Topics

    Introduction & Research Overview

    Satun: Infertile Ground for Separatism

    Satuns Unique Characteristics Lack of Malay identity Thai Fluency Geographic Isolation Muslims-Buddhist Relations

    Historical Factors Benign neglect of the Thai Government Satun Muslim elites cooperate with Government Vulnerable existence in peripheral region Lack of alternative Malay history

  • Research Questions

    Yet, Satun has never had separatist-related violence or major separatist activity

    1) How is Satun different from Pattani region?

    2) How do these differences explain the lack of separatism in Satun?

    Similarities between Satun and Pattani, Yala, Narathiwat history, Islam, 1909 treaty

    Why Satun matters?

    Separatism in every other border province

  • ResearchActivities

    24 interviews in Satun - July-Aug 2005: Satun Meung district, LaNgu, Ban Chalung, Khuan Don, Ban Chebilang, Ban Ketree, and Ko Ya Ra Tot Yai (Ko Sarai)

    66 residents of Satun interviewed: Muslim and Buddhist community leaders Academics and historians from Satun Teachers, school administrators, and local government officials Muslim and Buddhist religious leaders Business owners, farmers and fishermen

    Research TeamIncludes Muslim Resident of Satun (from Langu)

  • Satun Background

    Before 1909, Satun was northern region of the Kedah Sultanate

    Satun Province today:278,876 residents70% MuslimMore than 99% speak Thai 2,478.9 square kilometers

    Most major towns and islands have Malay names: Satun (Setol), Langu, Tarutao, Chebilang

    Source: Prawatsaat Meung Satun, Boonserm

    Rutaaphirom

  • Infertile Ground for Separatism

    Some reports of separatist activities in past, but always by external groups

    Recent reports of fundamentalist groups recruiting in Satun, dakwah coming from other provinces

  • Infertile Ground for Separatism

    Local Muslim population rejects these outsiders

    No evidence of homegrown separatist movement

    Satun Muslims deeply concerned about Pattani, and generally critical of government policy -However, separatist movement finds little support in Satun

  • Satun Inclusion in Patani Raya?

    Satun is often included in description of Greater Pattani Region:

    Ibrahim Syukri, Malay Kingdom of Patani Wan Kadir Che Man Haji Sulongs seven demands in 1947 Statements by GAMPAR, PULO, BRN

    Debate of Four Southern Provinces vs. Three Southern Provinces

    Scholars have been inconsistent

  • Source: Surin Pitsuwan, Islam & Malay Nationalism, 1985

    Map of Greater Pattani RegionAs described by some Malay-Muslim leaders, which includes Satun, from Islamic Review & Arab Affairs, Nov-Dec 1969

  • Satun - Distinct from Pattani Region

    Grouping Satun with other provinces is misleading, and ignores some basic differences

    Today - Satun is remarkably different from Pattani, Yala, Narathiwat

    100 Years ago - Satun was quite similar to Pattani, Yala, Narathiwat, in terms of language, culture, identity, and history

  • Satuns Unique Characteristic

    1) Lack of Malay identity

    2) More than 99% speak Thai

    3) Non-porous border and few linkages with Muslims in Malaysia and other border provinces

    4) Integration and long history of peaceful relations between Muslims and Buddhists

    Research found Satun has distinct characteristics in 4 important areas:

  • Lack of Malay Identity

    Satun Muslims consider themselves Thai, not Malay-Muslim

    Even those groups more likely to hold Malay identity all interviewees claim Thai identity:Muslims who speak Malay as first languageDescendants of Kedah elite familiesPonoh teachers

  • Lack of Malay Identity

    Satun Muslims disconnected from Malay-Muslim political discourse and sensitivities

    Khaek Thai-Muslim or Thai-Islam

    Contrast with Pattani/Yala/Narathiwat, where Malay identity remains in significant portion of population

  • Widespread Fluency in Thai

    99% of the population fluent in Thai

    Satun Muslims who speak Malay as first language (10%-15% of population) usually bilingual

    Satun Muslims avoid conflict by speaking Thai: Surin Pitsuwan argument Teaching of Thai not politicized as in Pattani Ability to participate in Thai politics Ability to communicate with government officials and Bangkok

  • Malay Speaking Areas

    Inland AreasChalungBan Khuan

    Ban Khuan

    Chalung

    Tanyong Po

    Chebilang

    Tammalang

    Puyu

    Coastal AreasPuyuTanyong PoTammalangChebilang

  • Transition from Malay to Thai Language

    1900 - 80% Satun population speaks Malay only

    Thai-language schools opened, beginning 1910

    No resistance to Thai schools:

    Local Muslim elite supported Thai schoolsFirst public schools in SatunPerceived by Satun Muslims as sign of progress and development

  • Transition from Malay to Thai Language

    Case Study:

    Muslim Family

    Ko Yaratot Yai(Ko Sarai)

  • Few External Linkages to Malay World

    Compared to Pattani, Yala, and Narathiwat, Satun has been very isolated

    Non-porous border Mountain range as barrier

    Few linkages between Satun Muslim community and Muslim communities in Malaysia and Southern Thailand

    Dual citizenship is rare

  • Satun

    Source: 1932 map in National Museum of Songkhla

  • Muslim-Buddhist Relations

    Integration of Muslim and Buddhist communities Live side-by-sideVery few Buddhist-only villagesRemarkable contrast with segregation in Pattani, Yala, Narathiwat

    Long history of peaceful relations Local population proud of peaceful history

    Some interviewees report growing separation between Muslims and Buddhists in Satun

  • Historical Explanations

    Historical factors that explain Satuns stability and distinctiveness

    1) Benign neglect of the Thai Government

    2) Satun Malay-Muslim elites choice of cooperation over resistance

    3) Vulnerable existence along the periphery of multiple power centers

    4) Lack of alternative Malay history

  • Benign Neglect of Thai Government

    Mutually beneficial, cooperative relationship between Satun Muslim elite and Siamese/Thai Government

    Thai Government allows Malay-Muslim elite in Satun to retain their positions in local government

    Thai Government allows greater autonomy to Satun, and applies less pressure to assimilate

    No major Siamese/Thai military presence in Satun

  • Benign Neglect of Thai Government

    1902-1932 Very different experiences:

    Pattani is going through turbulent transition from local rule to direct Siamese rule (local administration by Thai-Buddhist civil servants)

    Satun has generally smooth transition, as local elites are allowed to stay in power, and local population welcomes the new development projects (schools, infrastructure)

  • Benign Neglect of Thai Government

    Benign neglect or enlightened policy?

    Satun not considered a threat, so Bangkok has much less concern and devotes less attention (compared to Pattani)

    Government has hands full dealing with Pattani

    Cooperative local elite with connections to Bangkok AND legitimacy in local population

  • Satuns Muslim Elites (1902 to 1932)

    Satuns Muslim elites have incentive to cooperate with Siamese authorities

    Satuns Muslim elites retain their role in local government during transition period, and eventually enter national politics

    In Pattani, Siamese Government removes Malay-Muslim elites from power ousted elite becomes leadership for separatism and resistance

  • Satuns Muslim Elites

    Comparison of Satun elites and Pattani elites in 1902 reveals important differences:

    Pattani Muslim elites400 years of local rule

    Native to Pattani

    Local legitimacy

    Considered a threat by Bangkok

    Satun Muslim elitesNo precedent of local

    ruleNon-native (sent from

    Kedah)Dependent on Siam for

    positionAcceptable to Bangkok

    AND local Muslim population

  • Peripheral Region

    Satun always on the periphery of external powers

    Constant vulnerability leads to flexible loyalties -Satuns leaders pledge loyalty to most powerful neighbor (or neighbors) to avoid invasion

    Satun cut off from Kedah, very difficult to defend

    Satun must adapt to Siamese presence, because they have no choice

    Pattani a major power center in itself

  • Peripheral Region

    Satuns population influenced heavily by Thai and Malay neighbors

    Blending of cultures evident in the Sam-Sampeople (a Thai-speaking Muslim community)

    After Satun annexed by Siam, much easier for Satun Muslim population to adapt

  • Lack of Alternative Malay History

    Pattani Malay version of history is a foundation of the separatist movement

    Past glory Cradle of Islam, trading centerMalay language historical works capture the history of Patani Sultanate Hikayat Pataniand History of the Malay Kingdom of Patani

    Satun No knowledge or sense of Malay historyNo information on Malay past Thai version of history widely acceptedBelief that Satun has always been part of Siam

  • Lack of Alternative Malay History

    Kedahs version of history: Less confrontational with Siam, than PataniBelief that Kedah-Ayuthaya royal families have familial ties

    Bunga Emas (tribute to Siam) was a sign of friendship and alliance not submission

    Very little mention of Satun

    During Satuns formative years (1811-1932), the region was firmly under Siamese control and influence

  • Conclusion

    Satun Muslims successfully adapt to Thai rule, and have integrated into Thai political system

    Thai Government facilitated Satun integration Providing autonomy for local governance Preventing heavy-handed measures Allowing local Muslim elites to maintain their influence at critical transition

    Thai Government policy in Pattani backfiresFar more pressure on Pattani to assimilate, yet ironically, Satun today is more integrated

  • Conclusion

    Relevance of Satun for conflict in southern ThailandKey decisions and events took place 100 years agoSatun and Pattani had very different situations prior to 1909

    Relevance of Satun for conflict in southern ThailandKey decisions and events took place 100 years agoSatun and Pattani had very different situations prior to 1909

    Lessons from Satuns experience:Must avoid heavy-handed measures and forced assimilation policiesImportance of working with local minority elitesMuslim minorities can their place in the Thai society under the right conditions

    Lessons from Satuns experience:Must avoid heavy-handed measures and forced assimilation policiesImportance of working with local minority elitesMuslim minorities can their place in the Thai society under the right conditions