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Journal articles on the topic 'Thai Muslim'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Arismunandar, Arismunandar, Afriantoni Afriantoni, and Asmuni Asmuni. "MELAYU PATTANI THAILAND: MUSLIM MINORITY RELIGION EXPRESSION IN THE MIDDLE OF NON MUSLIM MAJORITY." Journal of Malay Islamic Studies 3, no. 1 (2019): 63–74. http://dx.doi.org/10.19109/jmis.v3i1.4576.

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Pattani Province in southern Thailand is the only province with the majority of the Muslim population. Besides Pattani the majority of Thai residents (67 million people) are Buddhists. Only 10% of Thai people are Muslims, including Pattani's Muslim Malay minority. Some data suggest that the Thai government made policies that often discredited and did not accommodate the interests of Malay Muslims. This became one of the reasons for the emergence of opposition to Thai government and ethnicity. For example, must use the Thai language (thaification Program) reinforced by the prohibition of the us

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Sutinee Intanee , Burin Plengdeesakul , Nongnuch Phumalee. "Exploring the Wisdom and Cultural Identity of Thai Muslim Pottery in Pattani Province." Tuijin Jishu/Journal of Propulsion Technology 44, no. 3 (2023): 1996–2008. http://dx.doi.org/10.52783/tjjpt.v44.i3.629.

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This research delves into the history, wisdom, and identity of Thai Muslim pottery in Pattani Province. The study's objectives are as follows: 1) To investigate the historical context of Thai Muslim pottery in Pattani Province, and 2) To explore the wisdom and cultural identity embedded within Thai Muslim pottery in Pattani Province. The qualitative research methodology was employed, with the target demographic consisting of pottery producers and individuals involved in the production process. The research focused on two specific locations: Ban Kubang Badok, Sakam Subdistrict, Mayo District, a

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SCUPIN, R. "MUSLIM ACCOMMODATION IN THAI SOCIETY." Journal of Islamic Studies 9, no. 2 (1998): 229–58. http://dx.doi.org/10.1093/jis/9.2.229.

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Rahayu, Supriati H., Taufik Nugroho, Muthmainnah Muthmainnah, Difla Nadjih, M. Parid, and Nur Alfan Bahem. "Problematika Integrasi Masyarakat Muslim-Thai Dalam Negara Thailand." Ulumuddin : Jurnal Ilmu-ilmu Keislaman 12, no. 1 (2022): 119–32. http://dx.doi.org/10.47200/ulumuddin.v12i1.1110.

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The conflict between the Muslim-Thai community and the Royal Thai Government for quite a long time since the acquisition of Southern Thailand Muslim areas (Yala, Narathiwat, Pattani, Songkhla and Satun) from Britain into the Thai kingdom under the umbrella of the Anglo-Siamese Treaty 1909. This historical research intends to answer one question: why did the Muslim-Thai conflict with the Royal Thai Government drag on? As a result, the Thai Government's initial program was to build nationalism with a Buddhist state ideology through the use of the Thai language with the Thai Rathaniyom jargon, wh

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Albritton, Robert B. "The Muslim South in the Context of the Thai Nation." Journal of East Asian Studies 10, no. 1 (2010): 61–90. http://dx.doi.org/10.1017/s1598240800003222.

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The years since 2004 have been marked by a level of insurgency in the southern region of Thailand unknown for decades. An accurate perspective on this conflict requires a deeper understanding of differences between the Buddhist and Muslim Thais of the region than has been evident in public and academic discourse. This study utilizes data from a survey taken in 2006, of attitudes and political orientations across all regions of Thailand, including an independent sample of the southern region. The data indicate that southerners are different from the rest of Thailand, whether Buddhist or Muslim;

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A Rahimin, Dunita Nabila, and Danny Wong Tze Ken. "The Thai Malay Muslim Exodus of 1981: A Malaysian Dilemma." SEJARAH 33, no. 1 (2024): ———. http://dx.doi.org/10.22452/sejarah.vol33no1.7.

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In 1981, the Malaysian government was flabbergasted by the presence of Thai Malay Muslim refugees in the northern part of Peninsular Malaysia. The presence of Thai Malay Muslim refugees was regarded by the Malaysian government as Thai internal affairs, with Malaysia preferring to stay out of the fray. However, the growing number of Thai Muslim refugees, combined with Muslim separatist issue and active red insurgents on the Malaysia-Thailand border, had put the Malaysian government under strain. With its low-key involvement, the Malaysian government began to deal with the issue thoroughly on hu

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Puspita Sari, Indah. "Local Traditions as Guardians of Malay Identity among Pattani Muslims in Thailand." At-Tarbawi: Jurnal Pendidikan, Sosial dan Kebudayaan 11, no. 2 (2024): 326–47. https://doi.org/10.32505/tarbawi.v11i2.9360.

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Pattani as a region in southern Thailand is often plagued by conflict. This conflict can be traced back to the Anglo-Siamese treaty of 1909 which declared Pattani incorporated into Thailand. Since then, until now, the Pattani community, which is predominantly Muslim, has been at odds with the Thai government. The Muslim community living in Pattani has a different culture from the majority Thai-Buddhist community. The purpose of this paper is to write down the cultures of Pattani Muslims as a form of maintaining identity amidst the pressure of the Thai government. The method used is qualitative

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Phoborisut, Penchan. "Understanding the Identity of the Thai Muslim Community of Kudi Khao in Thonburi, Bangkok." MANUSYA 11, no. 4 (2008): 68–81. http://dx.doi.org/10.1163/26659077-01104004.

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Kudi Khao or Bang Luang Community is one of the oldest Thai-Muslim communities in Bangkok. Its history can be traced back to the time of the late Ayudhaya Dynasty. Some Thai Muslims migrated to the south of the Chao Phraya River. After the subsequent capital, Thonburi, was established, some had settled along the river near the capital where their descendants have resided until the present time. This Thai-Muslim community is located among diverse neighboring communities which today boast the motto of “One sub-district2, three religions.” Kudi Khao’s unique blend of cultural identity illustrates

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9

Jory, Patrick. "From Melayu Patani to Thai Muslim." South East Asia Research 15, no. 2 (2007): 255–79. http://dx.doi.org/10.5367/000000007781509535.

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Dorairajoo, Saroja. "Peaceful Thai, Violent Malay(-Muslim): A Case Study of the “Problematic” Muslim citizens of Southern Thailand." Copenhagen Journal of Asian Studies 27, no. 2 (2009): 61–83. http://dx.doi.org/10.22439/cjas.v27i2.2544.

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This paper tries to understand why the Malay-speaking Muslims of southern Thailand are viewed perpetual national security threats by looking at some deep-seated identity constructions that aligns Malay identity with violence and Thai identity with peace and patriotism. By insisting that southern Thai Malay-Muslims identify as Thai rather than as Malay, the Thai state and its Buddhist citizens view Malay-Muslims insistence on their Malay identity as not only a rejection of Thai-ness but also as a threat to the sovereignty of the Thai nation-state. By comparing the Thai-Malays with the Thai-Chin

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McCargo, Duncan. "Thai Buddhism, Thai Buddhists and the southern conflict." Journal of Southeast Asian Studies 40, no. 1 (2009): 1–10. http://dx.doi.org/10.1017/s0022463409000010.

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Thailand's ‘southern border provinces’ of Pattani, Yala and Narathiwat – along with four districts of neighbouring Songkhla – are the site of fiery political violence characterised by daily killings. The area was historically a Malay sultanate, and was only loosely under Thai suzerainty until the early twentieth century. During the twentieth century there was periodic resistance to Bangkok's attempts to suppress local identity and to incorporate this largely Malay-speaking, Muslim-majority area into a predominantly Buddhist nation-state. This resistance proved most intense during the 1960s and

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Thongsakul, Rungrat, and Hanafi Hussin. "Folklore, Identity, and Tourism among Thai Muslims in Koh Yao, Andaman Sea, Thailand." Southeastern Philippines Journal of Research and Development 30, no. 1 (2025): 1–20. https://doi.org/10.53899/spjrd.v30i1.282.

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The Muslim community in Koh Yao in the Andaman Sea, Thailand, values their beliefs and practices, which align with transmitting cultural values and the importance of interdependence between humans and nature through different folklore. They inherited folklore from their ancestors, which has been preserved and sustained as their identity and treated as a tourism product that can promote Koh Yao as an interesting tourism destination. Through a qualitative research approach, the data was collected through fieldwork by employing observation, participant and non-participant, in-depth interviews, an

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Anderson, Wanni Wibulswasdi, and Douglas D. Anderson. "Thai Muslim Adolescents' Self, Sexuality, and Autonomy." Ethos 14, no. 4 (1986): 368–94. http://dx.doi.org/10.1525/eth.1986.14.4.02a00030.

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Yusuf, Imtiyaz, and Pham Thuy Quynh. "BRIDGING TRADITION AND MODERNITY IN THAI ISLAM: THE POLITICAL AND RELIGIOUS ROLES OF SURIN PITSUWAN (ABDUL HALIM)." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 28, no. 1 (2023): 119–42. http://dx.doi.org/10.31436/shajarah.v28i1.1522.

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Dr Surin Pitsuwan (Abdul Halim bin Ismail Pitsuwan) (28 October 1949 – 30 November 2017) was a prominent Thai Muslim politician of national and international stature with a colorful career as a journalist, an academic, a member of the Parliament and served first as Deputy Foreign Minister and next as the Foreign Minister of Thailand from 1992 to 2001, culminating in his career as the Secretary General of the Association of Southeast Asian Nations (ASEAN) between 2008 and 2013. Born and bred in a traditional Malay family in Nakhon Si Thammarat, he acquired the pondok and modern education in T

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Perngmark, Pajongsil, Oatcharaphon Sahawiriyasin, and Eleanor Holroyd. "Experiences of Thai-Muslim patients regarding inconsistent antiretroviral therapy adherence: An exploratory descriptive qualitative study." Belitung Nursing Journal 9, no. 3 (2023): 253–61. http://dx.doi.org/10.33546/bnj.2426.

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Background: Antiretroviral therapy (ART) has played a crucial role in saving countless lives of patients with HIV/AIDS across the world. However, despite its effectiveness, ART adherence still falls short globally, and non-adherence remains the primary cause of treatment failure. In the rural areas of southern Thailand, where the population is predominantly conservative Muslims, there has been an observed increase in ART non-adherence. Objective: This study aimed to explore experiences of inconsistent ART adherence among Thai-Muslim patients with HIV/AIDS (PWHAs) in southern Thailand. In addit

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Meesanthan, Chaiwat, and Nur Huda Sadama. "Masalah penyebutan konsonan dan vokal bahasa Melayu dalam kalangan pelajar Thai: Kajian kes di Universiti Thammasat Bangkok, Thailand." RENTAS: Jurnal Bahasa, Sastera dan Budaya 4, no. 1 (2025): 246–69. https://doi.org/10.32890/rentas2025.4.1.15.

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Kajian ini membincangkan masalah sebutan bunyi konsonan dan vokal bahasa Melayu dalam kalangan pelajat Thai. Perbezaan antara konsonan dan vokal bahasa Melayu dan Bahasa Thai mewujudkan kerumitan dalam sebutan pelajar Thai yang mempelajari bahasa Melayu. Bunyi konsonan dan vokal dalam bahasa Thai yang berbeza jauh dengan bahasa Melayu hal ini telah menimbulkan masalah dalam kalangan pelajar Thai dalam menghasilkan vokal lain seperti konsonan /c/ /g/ /h/ /j/ /p/ /r/ /t/ dan masalah sebutan bunyi vokal seperti bunyi vokal /a/ disebut /o/ (bunyi vokal dalam bahasa Melayu dialek Patani) dan bunyi

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Ekawati, Dian. "Migrasi dan Problematika Minoritas Muslim Thailand." Hikmah Journal of Islamic Studies 15, no. 1 (2020): 51. http://dx.doi.org/10.47466/hikmah.v15i1.125.

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Migration is the movement of population from one area to another, whether from one village to other village or from one city to another city and from one country to other country conducted by someone or group of society with intention to stay and live or not, due to various factors as the reasons. Thailand is one of the country in Southeast Asian countries with its geographical location between Australian Continent and China’s mainland. Muslims in Thailand are minority that develop rapidly and the biggest minority after China. They live in the so

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Scupin, Raymond. "Language, hierarchy and hegemony: Thai muslim discourse strategies." Language Sciences 10, no. 2 (1988): 331–51. http://dx.doi.org/10.1016/0388-0001(88)90020-4.

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Ruangkanjanases, Athapol, Tassaya Sermsaksopon, and Bachtiar H. Simamora. "Determinants of purchase intention toward halal packaged food from non-muslim manufacturers." International Journal of Research in Business and Social Science (2147- 4478) 8, no. 5 (2019): 33–41. http://dx.doi.org/10.20525/ijrbs.v8i5.312.

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Halal packaged food products have attracted much attention in ASEAN where its largest member, Indonesia, is the world’s most populous Muslim country and is a major market in the region. For a non-Muslim country like Thailand, Islam also has a significant role in being the second popular religion after Buddhism. Although the Islamic population in Thailand is not as great as in Islamic countries, Thailand plays a substantial part in halal business as being recognized as a food production base exporting halal food worldwide. Therefore, the major objective of this study is to identify and analyze

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Febriandika, Nur Rizqi, Harun Harun, Sausan Liski Aulia, Alif Rio Harsenda, Wildan Hamdani, and Syamsul Hidayat. "Indonesian language training and introduction of Al-Islam Kemuhammadiyahan (AIK) to the Thai muslim community." Community Empowerment 8, no. 5 (2023): 733–39. http://dx.doi.org/10.31603/ce.8631.

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Thailand is a country in Southeast Asia and is in the form of a unitary state with a majority population of Buddhist beliefs. However, in Southern Thailand, the majority are Muslims with Malay cultural features and there are many Islamic-based educational institutions. It is not uncommon for the people of Southern Thailand to send their children to study in Indonesia. One of the problems faced is the small number of Muslim people who can speak Indonesian. Therefore, we conducted a 1-month training in the context of providing language training and Al-Islam Kemuhammadiyahan (AIK) to the Thai Mus

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Pratiwi, Clara Sinta. "MODEL KOMUNIKASI ANTARBUDAYA MAHASISWA MUSLIM THAILAND DALAM PROSES AKULTURASI BUDAYA DI KABUPATEN JEMBER." Indonesian Journal of Islamic Communication 3, no. 2 (2021): 48–69. http://dx.doi.org/10.35719/ijic.v3i2.757.

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Thai Muslim students are spread across various universities in Jember. In interacting as a minority community, Thai Muslim students have made various adaptations to the dominant culture of Jember which is known as phandalungan culture. It is caused by the majority of people in Jember are inhabited by people with Madurese and Javanese cultural backgrounds. The intercultural communication process of Thai Muslim students in the process of acculturation in Jember can be seen by the intercultural communication model by William B. Gudykunts and Alo Liliweri's tori of cultural acculturation. Qualitat

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Helbardt, Sascha. "The emergence of a local public sphere under violent conditions: The case of community radio in Thailand's South." Journal of Southeast Asian Studies 46, no. 1 (2015): 32–59. http://dx.doi.org/10.1017/s0022463414000605.

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Community radio has strongly changed Thailand's centralised media landscape. This article analyses community radio's role in establishing a public sphere in the context of Southern Thailand's ongoing Malay Muslim insurgency. This article argues that although the new community radio stations potentially provide ethnic communities, particularly Malay Muslims, with a chance to broadcast in their own language, these stations are dominated by middle-class broadcasters and commercial interests. More politically-oriented community radio stations in Southern Thailand feel threatened by both the Thai m

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Chongruksa, Doungmani, Penprapa Prinyapol, Yuhamasaulaet Wadeng, and Chaiwat Padungpong. "Storytelling: program for multicultural understanding and respect among Thai-Buddhist and Thai-Muslim students." Procedia - Social and Behavioral Sciences 5 (2010): 282–88. http://dx.doi.org/10.1016/j.sbspro.2010.07.089.

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Thomas, M. Ladd. "Cultural Factors Affecting the Rural Development Interface of Thai Bureaucrats and Thai Muslim Villagers." Contemporary Southeast Asia 7, no. 1 (1985): 1–12. http://dx.doi.org/10.1355/cs7-1a.

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Lundberg, Pranee C., and Supunnee Thrakul. "Diabetes type 2 self-management among Thai Muslim women." Journal of Nursing and Healthcare of Chronic Illness 3, no. 1 (2011): 52–60. http://dx.doi.org/10.1111/j.1752-9824.2011.01079.x.

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Sodiqin, Ali. "HUKUM ISLAM DAN BUDAYA LOKAL DI MASYARAKAT MUSLIM PATTANI THAILAND (Integrasi, Konflik dan Dinamikanya)." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 1 (2016): 31–50. http://dx.doi.org/10.24090/ibda.v14i1.524.

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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. Cu

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Jamaludin, Jamaludin. "Gerakan Pembebasan Islam Patani di Thailand Selatan Studi terhadap Patani United Liberation Organization (1968-1993)." INTELEKTUALITA 6, no. 1 (2017): 117. http://dx.doi.org/10.19109/intelektualita.v6i1.1304.

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Gerakan pembebasan Patani United Liberation Organization (PULO), diketahui bahwa lahirnya Patani United Liberation Organization pada 22 Januari 1968 diketuai oleh Tengku Bira Kota Nila, berdirinya PULO karena kebijakan asimilasi yang diterapkan oleh pemerintah Thai di sektor pendidikan melarang penggunaan bahasa Melayu sebagai bahasa pengantar dan perbedaan identitas, pada dasarnya perbedaan agama merupakan salah satu faktor pemicu perlawanan. Upaya yang dilakukan PULO sendiri yaitu melakukan perang gerilya dan separatis dimana PULO ingin memisahkan diri dari pemerintahan Thai yang kebijakanny

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Murdhania, Dafa. "Analisis implementasi gastrodiplomasi Thailand dalam mempererat hubungan dengan negara muslim dunia menggunakan halal food." Journal of Halal Industry Studies 1, no. 2 (2022): 91–100. http://dx.doi.org/10.53088/jhis.v1i2.561.

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This study discusses the implementation of gastro-diplomacy carried out by the Thai government, which aims to strengthen relations with the world's Muslim countries using instruments in the form of halal food. This study aims to describe the policies implemented by the Thai government so that it can develop halal food in various Muslim countries. In addition, this study aims to determine the challenges faced by the Thai government in developing halal food, considering that Thailand has a Muslim minority population. Writing in this research uses a qualitative descriptive method with data collec

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Islam, Rasmee, and Ann Suwaree Ashton. "Faith-Based Service Needs: An Implication to Developing Halal Friendly Tourism in Thailand." International Journal of Research and Innovation in Social Science VIII, no. VIII (2024): 1731–47. http://dx.doi.org/10.47772/ijriss.2024.8080126.

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Halal tourism is a fast-growing trend that has attracted attention from both Muslim and non-Muslim travellers. As an inclusive tourism product, Halal tourism is viewed as niche tourism that prioritises Halal activities. To provide a better understanding of Muslim friendly tourism, this study explores in-depth what constitutes services using the Faith-Based Service Needs model. A qualitative approach was employed to interview 40 Thai Muslim travellers who have experience travelling to non-Muslim destinations. NVivo 14 was used to analyse data. Findings revealed the needs of Thai Muslim travelle

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Sukarawan, Sirinporn, Darawan Thapinta, Piyanut Xuto, and Nonglak Chaloumsuk. "Determinants and Prevalence of Exclusive Breastfeeding Among Thai Muslim Mothers: A Cross-sectional Analysis." Pacific Rim International Journal of Nursing Research 28, no. 2 (2024): 390–406. http://dx.doi.org/10.60099/prijnr.2024.265857.

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Exclusive breastfeeding is pivotal for the health and development of infants and offers numerous benefits to mothers. However, unique cultural beliefs and practices, particularly among Muslim communities, can significantly influence breastfeeding behaviors. This study sought to elucidate the factors influencing exclusive breastfeeding among Thai Muslim mothers. The sample was 168 postpartum Muslim mothers from well-baby clinics in southern Thailand, selected through multi-stage random sampling. Data were collected from June to December 2022 employing the Demographic Data Form, Infant Feeding I

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Waijittragum, Pibool. "Design Trends of Thai Halal Products Packaging for Muslim Country: Malaysia Convenience Goods." International Journal of Social Science and Humanity 6, no. 2 (2016): 98–102. http://dx.doi.org/10.7763/ijssh.2016.v6.626.

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Waijittragum, Pibool. "Design Trends of Thai Halal Products Packaging for Muslim Country: Indonesian Food Products." Journal of Economics, Business and Management 4, no. 1 (2016): 47–52. http://dx.doi.org/10.7763/joebm.2016.v4.365.

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Engchuan, Karansupamas. "What’s in a Name? An Ethnosemantic Study of Muslim Mosque Names in Southern Thailand." Theory and Practice in Language Studies 13, no. 2 (2023): 447–53. http://dx.doi.org/10.17507/tpls.1302.20.

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Religious faith tends to vacillate in multicultural societies where religion influences social behavior and culture. However, this study has found a vividly different experience in Thailand’s four multicultural southern border provinces of Pattani, Yala, Narathiwat, and Songkla. These areas are notable for their high level of political and religious violence. This study is conducted via an ethnosemantic approach to find out how the Islamic faith culture echoed from their mosque names remains stable in those four provinces where religious and ethnic conflict is a daily experience. The sample co

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Kunphoommarl, Montri. "Experiences of Religious Pluralism in Thailand: Lessons for Southeast Asian Countries." International Journal of Interreligious and Intercultural Studies 2, no. 1 (2019): 68–77. http://dx.doi.org/10.32795/ijiis.vol2.iss1.2019.314.

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This paper used the historical approach to overview the patterns and practices of religious pluralism in Thai context. The past research work on religious pluralism will be examined in order to find out what concepts and approaches have been used and how they could implement in reality. Most Thai people practice in Buddhism, and they do not have any conflicts with other Thai Muslims or Christian. They live peacefully and harmoniously in co-existence among different religious adherents. The case of Thai Buddhist and Thai Muslim live together happily in the Southern communities will be employed

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Dorloh, Sulaiman. "Halal Affair Operation Regulations B.E. 2552/C.E.2009 Involve in Thai Halal Products Ecosystem." Halalpshere 1, no. 2 (2021): 86–91. http://dx.doi.org/10.31436/hs.v1i2.25.

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Many critics of current Halal Affair Operation Regulation B.E. 2552 (HAOR 2015) from the Muslim consumers concerning Halal products in Thailand. They argue that the HAOR is inadequate to protect Muslim consumers. The absence of clear guidelines and effective monitoring systems concerning Halal products have resulted in Halal products and Muslim consumers receiving inadequate protections, particularly in relation to the abuse of the Halal logos. The HAOR 2015 sets a maximum suspension for one year. This is considered inadequate in preventing irresponsible manufacturers. The paper utilises doctr

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Smuseneto, Anlaya. "Determinants of Childbearing among Thai-Muslim Generation Y in Thailand." Journal of Population and Social Studies 27, no. 4 (2019): 321–33. http://dx.doi.org/10.25133/jpssv27n4.021.

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Anderson, Wanni Wibulswasdi. "The Social World and Play Life of Thai Muslim Adolescents." Asian Folklore Studies 47, no. 1 (1988): 1. http://dx.doi.org/10.2307/1178248.

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Rosidi, Imron. "Being active Muslim audiences: reception of Thai films in Indonesia." Media Asia 48, no. 4 (2021): 258–70. http://dx.doi.org/10.1080/01296612.2021.1947620.

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Sumrongthong, Bussakorn. "The Blending of Thai-Muslim Musical Performances in Southern Thailand." MANUSYA 11, no. 4 (2008): 99–113. http://dx.doi.org/10.1163/26659077-01104006.

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Introduction This paper is a research report of investigative fieldwork on the musical culture of the southern provinces of Thailand. The research was conducted by interviewing prominent musicians from each of the following provinces: Chumphon, Krabi, Nakhon Si Thammarat, Phang-Nga, Phatthalung, Phuket, Satun, Songkhla, Surat Thani and Trang. The current political instability in the provinces of Pattani, Yala and Narativas prevented conducting research in these locales.

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Saelim, Jureeporn, Somsook Santibenchakul, and Unnop Jaisamrarn. "Comparison of the knowledge, attitudes toward, and practices of contraception between Thai Muslim women living in Bangkok and those living in the southernmost provinces of Thailand." Asian Biomedicine 10, no. 4 (2017): 351–59. http://dx.doi.org/10.5372/1905-7415.1004.498.

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Abstract Background There are limited data on the use of contraception by Thai Muslim women. Objectives To compare and explore the knowledge, attitudes toward, and practices (KAP) of contraception between Thai Muslim women living in Bangkok and those living in the Southernmost provinces. Variables associated with KAP were also examined. Methods This was a community-based cross-sectional study, which was conducted in the Muslim communities in Bangkok and those in the southernmost provinces of Thailand including Yala, Pattani, and Narathiwat. A multistage, cluster sampling technique was used to

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Lukens-Bull, Ronald. "The Muslims of Thailand." American Journal of Islam and Society 24, no. 2 (2007): 109–11. http://dx.doi.org/10.35632/ajis.v24i2.1549.

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Thailand is about the last place one would associate with Muslims. Oneimagines Buddhist wats, saffron-robed monks, and fun-loving people. Onedoes not imagine women in headscarves, minarets, and the call to prayer.Indeed, 90 percent of Thais are Buddhists. However, the majority of theremainder is Muslim (about 8 percent of the total population). In this slimvolume, Gilquin provides a solid introduction to the Muslim communities ofThailand. It is a sweeping overview, and in that task it does its job very well.Personally, I would have preferred a more detailed analysis of the everydaylives of Tha

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Chongruksa, Doungmani, and Penprapa Prinyapol. "Efficacy of group counselling on multicultural awareness and respect among Thai Buddhist and Thai Muslim students." Counselling Psychology Quarterly 24, no. 3 (2011): 181–93. http://dx.doi.org/10.1080/09515070.2011.615135.

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Suciyani, Suciyani, та Faisol Mamaeng. "Exploring Maqāṣid al-Sharīʿah in the OIC’s Role in Addressing Muslim Minority Conflicts: A Case Study of Pattani, Thailand". Al-Ahkam: Jurnal Ilmu Syari’ah dan Hukum 9, № 1 (2024): 14–28. http://dx.doi.org/10.22515/alahkam.v9i1.8141.

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This study examines the efforts of the Organization of Islamic Cooperation (OIC) in addressing the conflict involving Malay Muslims in Southern Thailand. As the second-largest intergovernmental organization after the United Nations, the OIC plays a critical role in safeguarding Muslim interests globally, including minority Muslim communities. Focusing on the Pattani conflict, this study analyzes the application of Maqāṣid al-Sharīʿah in the OIC's conflict resolution strategies, which include peaceful dialogue, humanitarian aid, and cultural recognition. The study employs a qualitative approach

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Pichaisongkram, Sirakhrin, Puangpaka Kongvattananon, Bih-Ching Shu, and Chintana Wacharasin. "Effectiveness of a Sexual Risk Behaviors Prevention Program among Early Adolescent Thai Muslim Girls: A Quasi-Experimental Study." Pacific Rim International Journal of Nursing Research 29, no. 1 (2024): 165–83. https://doi.org/10.60099/prijnr.2025.270729.

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Sexual risk behaviors among Muslim girls differ from those of others due to their unique cultural and lifestyle factors, including early marriages, high rates of young motherhood, some sexually transmitted diseases, and limited educational opportunities. This quasi-experimental study aimed to test the effectiveness of the Sexual Risk Behaviors Prevention Program on self-efficacy for safe sexual behaviors and sexual intimate behaviors in early adolescent Thai Muslim girls. Forty-eight girls in grades 4-6 were recruited, and their mothers or legal guardians were involved in the program. The part

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Yusuf, Imtiyaz. "The Role of the Chularajmontri (Shaykh al-IslOEm) in Resolving Ethno-religious Conflict in Southern Thailand." American Journal of Islamic Social Sciences 27, no. 1 (2010): 31–53. http://dx.doi.org/10.35632/ajiss.v27i1.355.

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The century-old conflict in southern Thailand, which began with Siam’s annexation of the former Malay sultanate of Negara Patani in 1909, reemerged viciously in 2004 – with no end in sight. The Thai state expected that its official head of the Muslim community at the national level, the chularajmontri (shaykh al-Islam), whose office was set up in 1945 to integrate all Thai Muslims into the new nation-state of Thailand (formerly called Siam), would lay a significant role in resolving the southern conflict. Thus, this office was entrusted with tackling the issue of ethno-religious nationalism am

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Yusuf, Imtiyaz. "The Role of the Chularajmontri (Shaykh al-IslOEm) in Resolving Ethno-religious Conflict in Southern Thailand." American Journal of Islam and Society 27, no. 1 (2010): 31–53. http://dx.doi.org/10.35632/ajis.v27i1.355.

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The century-old conflict in southern Thailand, which began with Siam’s annexation of the former Malay sultanate of Negara Patani in 1909, reemerged viciously in 2004 – with no end in sight. The Thai state expected that its official head of the Muslim community at the national level, the chularajmontri (shaykh al-Islam), whose office was set up in 1945 to integrate all Thai Muslims into the new nation-state of Thailand (formerly called Siam), would lay a significant role in resolving the southern conflict. Thus, this office was entrusted with tackling the issue of ethno-religious nationalism am

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Midam, Khalid. "Connecting Faith through Theatre: Barazan’yee as a Semi-Ritual Performance in Thai Muslim Communities." MANUSYA: Journal of Humanities 24, no. 1 (2021): 3–21. http://dx.doi.org/10.1163/26659077-02401008.

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Abstract This research paper examines the creative process used to connect young Muslims with their experience, their faith, and their community through a community-based performance. It also stresses the different levels of connections that resulted from the performance itself. The author sought to reconnect Barazan’yee, an important Arabic poetic chant, to people in the Bangkok Islamic community using tools from community theatre. The performance design process allowed them to tell their own story in relation to Bar’zanyee poetry in ways that are meaningful to them and their community, thus

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Barua, Mokesh. "Responsible rule of Media and Media Literacy in Strengthening Communal Harmony between Buddhists and Muslims in Thai Society." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, no. 2 (2022): 120–30. http://dx.doi.org/10.59291/jnd.v1i2.17.

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Media as a potent tool and play an outstanding role to promote social, religious and communal harmony for the betterment of the society, the nation as well as the all humanity. Beside the communal disharmony and conflict are fueled by the fear, suspicion and hatred which frequently spread by transmission of different channels. Therefore, it is important to be aware of the media environment and to gain media literacy how the mass media operate and how they affect peaceful coexistence and religious tolerance in the society. Thailand is the religious diverse country of southeast Asia. Buddhism is

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Ummah, Ilmi Izzatul, Auliya Ridwan, and Safiye Kesgin. "Fostering Interreligious Harmony in Thailand: Insight from a Thai Islamic School." Atthulab: Islamic Religion Teaching and Learning Journal 9, no. 1 (2024): 1–18. http://dx.doi.org/10.15575/ath.v9i1.30019.

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The purpose of this research is to explore aspects of culture and social structure, the tools used to promote coexistence, and the collaboration between the Muslim and Buddhist communities. In the context of Thailand, pluralism, or religious and cultural diversity, plays a crucial role as it can be a potential source of conflict. One form of conflict that has arisen is the tension between the Pattani Muslim community and the Buddhist population in Thailand. However, the role of Islamic education there has a significant impact on fostering interreligious harmony. Through 26 days of participator

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Youngwanichsetha, S. "Pregnancy planning among Buddhist and Muslim Thai women in southern Thailand." Journal of Reproductive and Infant Psychology 29, no. 5 (2011): 518–28. http://dx.doi.org/10.1080/02646838.2011.649471.

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