HUKUM ISLAM DAN BUDAYA LOKAL DI MASYARAKAT MUSLIM PATTANI THAILAND (Integrasi, Konflik dan Dinamikanya)

Abstract

The presence of Thai people in Pattani through annexation or conquest, from the Kingdom of Siam to Thailand have changed the socio-cultural Muslim community. Thai Buddhist nation perform a lot of cultural assimilation of Malay Muslim Pattani. The assimilation pursued through politics, education, culture, and law. Political stripes do with the ideology developed, namely "nation, king, religion" that subjecting all citizens into one nationalism. Education path is done through standardized education policy, namely the obligation to teach the language and history of Thai and Buddhist teachings. Cultural path had taken through migration north to south and the formation of "peaceful village". The last path is the law through legal intervention in the form of restrictions on the entry into force of Islamic law and the jurisdiction of Dato 'Yuthithams, the elimination of Islamic justice as consolidated by the civilian justice and law enforcement Thai civilians in Pattani. This assimilation project met with resistance from Pattani Muslim community, as it is considered as an attempt to deculturate Malay Muslim culture that identifies them. The aim of this resistance is to get autonomy in Pattani province to the desire to become an independent state.Abstrak Kehadiran bangsa Thai di Pattani melalui aneksasi atau penaklukan, mulai dari Kerajaan Siam hingga berganti menjadi Thailand, mengubah sosio-kultur masyarakat Muslim. Bangsa Thai yang beragama Budha banyak melakukan assimilasi terhadap kebudayaan Muslim Melayu Pattani. Assimilasi tersebut ditempuh melalui jalur politik, pendidikan, budaya, dan hukum. Jalur politik dilakukan dengan mengembangkan ideologi “nation, king, religion” yang menundukkan semua warga negara ke dalam satu nasionalisme. Jalur pendidikan dilakukan melalui kebijakan standarisasi pendidikan, yaitu kewajiban mengajarkan bahasa dan sejarah Thai serta ajaran Budha. Jalur budaya ditempuh melalui program migrasi penduduk utara ke selatan dan pembentukan “peaceful village”. Jalur terakhir adalah jalur hukum yang dilakukan melalui intervensi hukum berupa pembatasan berlakunya hukum Islam serta kewenangan Dato’ Yuthithams, penghapusan peradilan Islam karena disatukan dengan peradilan sipil dan pemberlakuan hukum sipil Thai di Pattani. Proyek assimilasi ini mendapatkan perlawanan dari masyarakat Muslim Pattani, karena dianggap sebagai upaya dekulturisasi kultur Melayu Muslim yang menjadi identitas mereka. Tujuan perlawanan ini adalah untuk mendapatkan otonomi di wilayah Pattani hingga keinginan untuk menjadi negara yang merdeka.

Analysis of the Government of Thailand's Policy Against Malay Islamic Minorities in Southern Thailand: A Review of Liliweri's Discrimination Theory

“…As well as the concept of Thai Rathaniyum imposed by the Prime Minister Phibul Songgram, a nationalist who was in power, implemented a monarchy system in 1932, which only allowed Thai culture as a single model that was allowed to flourish in Thailand, which affected the prohibition of Islamic culture such as dressing up Muslims, using Arabic names, language, and Jawi script, and Islamic law when King Chulalungkorn Rama V was abolished and also fired the qadhi' so that the process of settlement of matters was all shifted to civil justice (Sodiqin, 2016).…”

“…When the Government of Thailand annexed the Pattani territory, which is a Malay Muslim region in southern Thailand, the government also implemented an assimilation policy against the entire society under its rule with the ideology "nation, king, and religion" to create citizens with a strong mental nationalism (Sodiqin, 2016). The diversification of the entire region of Thailand under the rule of the king by obedience to the notable Thai culture was a manifestation of Buddhist teachings that threatened the existence of Islam and the sublime culture.…”

Exploring Javanese Islam: “The Acculturation of Religious Doctrine With Cultural Rituals"

“…Consequently, this gave rise to new perspectives among the Javanese people. Despite the growth of Islam during that period, the cultural aspects of their pre-existing beliefs were not abandoned (Marzuki, 2006;Silvia, 2016;Yogiswari, 2020).…”

“…Islam, as a monotheistic faith, found easy acceptance among various segments of society, especially among the Javanese who embraced it warmly. During the spread of Islam, Javanese saints and scholars disseminated the religion through approaches accessible to all, such as the integration of Hindu, Buddhist, and Islamic cultural elements, or by incorporating ancestral traditions while propagating the teachings of Islam (Abimanyu, 2021;Faris, 2014;Marzuki, 2006;Silvia, 2016).…”