This book addresses the complexity of Islam in Thailand, by focusing on Islamic charities and institutions affiliated to the mosque. By extrapolating through Islam and the waqf (Islamic charity) in different regions of Thailand the diversity in races and institutions, it demonstrates the regional contrasts within Thai Islam. The book also underlines the importance of the internal histories of these separate spaces, and the processes by which institutions and ideologies become entrenched. It goes on to look at the socio economic transformation that is taking place within the context of trading networks through Islamic institutions and civil networks linked to mosques, madrasahs and regional power brokers. Brown casts this study of private Islamic welfare as strengthening rather than weakening relations with the secular Thai state. The current regime’s effectiveness in coopting these Muslim elites, including Lutfi and Wisoot, into state bureaucracies assists in widening their popular base in the south, in the north-east, and in Bangkok. Such appointments were efficacious in reinforcing the elite’s Islamic identity within a modern, secular, literate, and cosmopolitan Thai culture. In challenging existing studies of Thai Muslims as furtive protest minorities, this book diverts our attention to how Islamic philanthropy provides the logic and dynamism behind the creation of autonomous spaces for these independent groups, affording unusual insights into their economic, political and social histories.

This book addresses the complexity of Islam in Thailand, by focusing on Islamic charities and institutions affiliated to the mosque. By extrapolating through Islam and the waqf (Islamic charity) in different regions of Thailand the diversity in races and institutions, it demonstrates the regional contrasts within Thai Islam. The book also underlines the importance of the internal histories of these separate spaces, and the processes by which institutions and ideologies become entrenched. It goes on to look at the socio economic transformation that is taking place within the context of trading networks through Islamic institutions and civil networks linked to mosques, madrasahs and regional power brokers. Brown casts this study of private Islamic welfare as strengthening rather than weakening relations with the secular Thai state. The current regime’s effectiveness in coopting these Muslim elites, including Lutfi and Wisoot, into state bureaucracies assists in widening their popular base in the south, in the north-east, and in Bangkok. Such appointments were efficacious in reinforcing the elite’s Islamic identity within a modern, secular, literate, and cosmopolitan Thai culture. In challenging existing studies of Thai Muslims as furtive protest minorities, this book diverts our attention to how Islamic philanthropy provides the logic and dynamism behind the creation of autonomous spaces for these independent groups, affording unusual insights into their economic, political and social histories.

Thailand is usually closely associated with Buddhism, but since 1998 the country has been one of the observer members of the Islamic Conference Organization, and senior figures in the present and previous governments have been Muslim. Some 8 percent of the population is Muslim, and in the three southernmost provinces of the country they constitute a majority. Islam is ever more visible in Bangkok, where the demographic increase of Muslims is marked. Michel Gilquin, a sociologist specializing in the study of Muslim societies and a resident of Morocco, examines the origins of Islam in the kingdom of Siam, Muslim integration into the Thai nation, and the effects of globalization and modernity on a mostly traditional and rural community. In particular he considers the weight of history of the old sultanate of Patani on the present-day Yawi-speaking majority in Narathiwat, Yala, and Pattani, and the circumstances leading to "the troubles" which erupted in 2004 and which, alas, continue. Without proposing any solutions, the book explains the background to the present impasse, and considers how far integration of the minority has been, and can be, successful.

When students from a Muslim boarding school were convicted for the 2002 terrorist bombings in Bali, Islamic schools in Southeast Asia became the focus of intense international scrutiny. Some analysts have warned that these schools are being turned into platforms for violent jihadism. Making Modern Muslims is the first book to look comparatively at Islamic education and politics in Southeast Asia. Based on a two-year research project by leading scholars of Southeast Asian Islam, the book examines Islamic schooling in Malaysia, Indonesia, Thailand, Cambodia, and the southern Philippines. The studies demonstrate that the great majority of schools have nothing to do with violence but are undergoing changes that have far-reaching implications for democracy, gender relations, pluralism, and citizenship. Making Modern Muslims offers an important reassessment of Muslim culture and politics in Southeast Asia and provides insights into the changing nature of state-society relations from the late colonial period to the present. It allows us to better appreciate the astonishing dynamism of Islamization in Southeast Asia and the struggle for Muslim hearts and minds taking place today. Timely and readable, this volume will be of great interest to teachers and specialists of Islam and Southeast Asia as well as the general reader seeking to understand the great transformations at work in the Muslim world. Contributors: Esmael A. Abdula, Bjørn Atle Blengsli, Joseph Chinyong Liow, Robert W. Hefner, Richard G. Kraince, Thomas M. McKenna.

"This is a remarkable piece of scholarship that illuminates general and specific tendencies in Islamic education in South Thailand. Armed with an enormous amount of rich empirical detail and an elegant writing style, the author debunks the simplistic Orientalist conceptions of Wahhabi and Salafi influences on Islamic education in South Thailand. This work will be a state-of-the-art source for understanding the role of Islam and the ongoing conflict in this troubled region of Southeast Asia. The book is significant for those scholars who are attempting to understand Muslim communities in Southeast Asia, and also for those who want deep insights into Islamic education and its influence in any area of the Islamic world." - Raymond Scupin, Professor of Anthropology and International Studies Lindenwood University, USA "Few books address the sensitive issue of Islamic education with empathy as well as critical distance as Joseph C. Liow's Islam, Education, and Reform in Southern Thailand. He examines global networks of religious learning within a local Thai as well as regional Asian context by brilliantly revealing the intersections between religion, politics and modernity in an accessible and illuminating manner. Traditional educational institutions rarely receive such sensitive and balanced treatment. Liow's book is a tour de force and mandatory reading for policy-makers, academics and all of those interested in current affairs." - Ebrahim Moosa, Associate Professor of Islamic Studies, Department of Religion, Associate Director, Duke Islamic Studies Center (DISC), Duke University, USA "Islam, Education, and Reform in Southern Thailand is Joseph Chinyong Liow's critical attempt to map out the reflexive questioning, locations of authority, dynamics and contestations within the Muslim community over what constitutes Islamic knowledge and education. Through the optics of Islamic education in Southern Thailand, Liow manages to brilliantly portray the ways in which Muslim minority negotiate their lives in the local context of violence and the global context of crisis of modernity." - Chaiwat Satha-Anand, Senior Research Scholar, Thailand Research Fund, Author of The Life of this World: Negotiated Muslim Lives in Thai Society

In an era when Islam ostensibly lies at the heart of a volatile nexus of a global campaign of war on terrorism, simplistic notions and dangerous misunderstandings about the cultures and nature of Southeast Asian Islam, in all its variants, are used to inform and justify policies.

This study analyzes the ongoing conflicts in southern Thailand and southern Philippines between indigenous Muslim minorities and their respective central governments. In particular, it investigates and interrogates the ideological context and content of conflicts in southern Thailand and southern Philippines insofar as they pertain to Islam and radicalism in order to assess the extent to which these conflicts have taken on a greater religious character and the implications this might have on our understanding of them. In the main, the monograph argues that while conflicts in southern Thailand and southern Philippines have taken on religious hues as a consequence of both local and external factors, on present evidence they share little with broader radical global Islamist and Jihadist ideologies and movements, and their contents and contexts remain primarily political, reflected in the key objective of some measure of self-determination, and local, in terms of the territorial and ideational boundaries of activism and agitation. Furthermore, though both conflicts appear on the surface to be driven by similar dynamics and mirror each other, they are different in several fundamental ways.

Demonstrates how new Islamic modernities are being negotiated and constructed through popular and visual culture in Indonesia.

Religion and nationalism are two of the most potent and enduring forces that have shaped the modern world. Yet, there has been little systematic study of how these two forces have interacted to provide powerful impetus for mobilization in Southeast Asia, a region where religious identities are as strong as nationalist impulses. At the heart of many religious conflicts in Southeast Asia lies competing conceptions of nation and nationhood, identity and belonging, and loyalty and legitimacy. In this accessible and timely study, Joseph Liow examines the ways in which religious identity nourishes collective consciousness of a people who see themselves as a nation, perhaps even as a constituent part of a nation, but anchored in shared faith. Drawing on case studies from across the region, Liow argues that this serves both as a vital element of identity and a means through which issues of rights and legitimacy are understood.

Well over half of the world's Muslim population lives in Asia. Over the centuries, a rich constellation of Muslim cultures developed there and the region is currently home to some of the most dynamic and important developments in contemporary Islam. Despite this, the internal dynamics of Muslim societies in Asia do not often receive commensurate attention in international Islamic Studies scholarship. This volume brings together the work of an interdisciplinary group of scholars discussing various aspects of the complex relationships between the Muslim communities of South and Southeast Asia. With their respective contributions covering points and patterns of interaction from the medieval to the contemporary periods, they attempt to map new trajectories for understanding the ways in which these two crucial areas have developed in relation to each other, as well as in the broader contexts of both world history and the current age of globalization.