Dinamika Pendidikan Islam Di Thailand Pada Abad 19-20

Abstract

Thailand has two different parts of the region ranging from ethnics, culture, national and religion. However, due to religious differences, the trade route, which was a more profitable trading route in Southern Thailand, inhabited by Malay Patani, made the Siamese Kingdom want the area. The desires of the Siamese Kingdom were successful. So Patani Malay became part of the Thai Kingdom and its government system followed the policies adopted by the Thais, including in terms of Islamic education in Patani. Since then, conflicts began to occur as the policies adopted by the Thais were considered unsuitable for the Patani Malay in many various ways including forming an Islamic organization. As a result, the Patani could become independent without being under Thai auspices. However, these efforts and strategies have also not been successful, but only to negotiate so that conflicts can continue to be overcome both through cooperation with other Southeast Asia, the Middle East and Europe countries.

Analysis of Islamic Educational Policy: Thailand Case Study

“…The kingdom experienced a victory system because the region was a trade route for European countries. The Pattani Kingdom lived in the south of the Kingdom of Siam (Aslan et al, 2020). The Pattani or Langkasuka kingdom emerged from the Malacca Malays who left the district during political turmoil in their own country under the rule of the Sriwijaya Kingdom (Pramudita, Fasisaka, & Kawatri Resen, 2015).…”

“…Based on research conducted by Niksah, it was found that the education policy carried out refers to the goal so that all components are directed to achieve that goal (Uma, 2020). As a conflict country, Aslan et al (2020) explained that Thailand has the intelligence of its political strategy and management system can make policy changes both socially, culturally, economically, politically, and educationally. Thailand supports education policy through the implementation of Thai government guidelines.…”

Understanding of identical politics in the Indonesia local election: critical analysis of political election context literature

“…Identity politics innovators were not very well known during the New Order era about thinking (none of them were well known), which implies nothing unique compared to the Islamic figures currently being considered. The three typologies of Indonesian Islamic innovation above are everyday Islam, civilizational Islam, and authoritative Islam (Rouf, 2016;Suhardi et al, 2020;Aslan, 2018;Aslan et al, 2020;Aslan & Hifza, 2019). The core of every thought is about the development of objective innovation in Islam and the progress of Islam, especially on the issue of secularization in Islam, especially in the modernization of Islamic civilization.…”

Non-State Actor in Conflict Transformation: Multicultural Education of Ma Daarul Uluum Pui Majalengka Towards Ethno-Religion Conflict in Southern Thailand

“…Education is one of the institutional sectors that is a concern of MA Daarul Uluum in their role to promote peace in Thailand. Since the implementation of the culture assimilation policy in southern Thailand also effects the identity uniformity in the education which violates multiculturalism values as their basic human needs that indirectly discriminates the Malay Moslem people and prompts conflict to occur (Aslan et al, 2020). In order to address those issues, MA Daarul Uluum sees the exchange program as capable of promoting peace and fulfilling human rights for all elements of society, with no discrimination towards a specific identity group, as a form of the goal to implement human rights education.…”