当報告の内容は、それぞれの著者の著作物です。
Copyrighted materials of the authors.

タイトル：「東南アジアのイスラームと文化多様性に関する学際的研究

国際ワークショップ『東南アジアにおける文化多様性と社会・政治的連関』」（2011 年度第 2 回研究会（通算第 2 回目））
日時：2012 年 2 月 25 日（土）14:00-18:00
場所：AA 研マルチメディア会議室（304）
使用言語：英語

報告（１）Davisakd Puaksom（Walailak University, Thailand）“Fragmented Modernities: The Quest for a Social and Cultural History of Patani”
It is arguable that an on-going violence in the deep south of Thailand was partly aneffect of Patani’s historical writings under the domination of a certain nationalist
discourse. In this writing, Patani’s history was emplotted as a unitary political entity
extinguished and colonized by a hostile Siam. A specter of this historical narrative has
haunted the southern provinces for several decades and became a potent force inpushing patriotic men, young and old, to grasp weapons and walked their lives into thegraveyard. By which, they became a legend.
Under avoidably, in the making process of a nation-state that the Patani nationalists
have been fighting for, the national history became an indispensable project.
Nonetheless, a common narrative project as such is a modern symptom, directly
responding to the nature of the nation-state that was plural and fluid. Memory
narration helped melting those elements and casting the nation. However, discourses onpolitical and traumatic memories that helped casting the nation and calling for
arm-uprising were in fact estranged and marginalized other social and culturalelements considered inessential or irrelevant for the fighting course.
In the opposite, I will argue that if the Patani nationalists would like to map out theirworld more clearly in creating a different society of their own, only a subject of politicalsovereignty is not enough in their historical emplotment. New subjects andemplotments of Patani’s historical writings are necessary. A new nation could not becreated out of a narrow, exclusive ethnic group whereas plural dimensions of the society
and culture are silenced, or repressed. Our fragmented modernities project was craftedout from this perspective, i.e. intending to provide panoramic views of a plurality ofsocial and cultural elements of the Patani society.
In short, I would like to explore a possibility to write and read a social and cultural
history of Patani, without a political melodrama dominated by a nationalist discourse.
Patani history, thereby, are exploded with flesh materials ranged from anthropologicalsurvey, routes and agencies of modernities, magazine, film theatre, local music,
performing arts, families memoirs, etc. Things considered profane, such as local
dangdut and film theatre, are thus put back into the national pantheon. It would betough now to craft a Patani historical emplotment without calling in these social andcultural entities. I am quite certain that after the fragmented modernities project, theentire landscape of a historical narration of the Patani national history is changed
immensely, for ever.

報告（２）Chaiwat Satha-Anand（Thammasat University, Thailand）“Muslims’ Contested Modernities in the Context of Violent Ethnic Conflicts”
On February 9, 2012 at 8.10 a.m., ten minutes after the sound of the daily national
anthem, a homemade-bomb hidden in a car parked near the provincial hall of Pattani
exploded. The 30 kg. car bomb killed one person and wounded 12 others and also
damaged the public health office, education zone 1 head office as well as 12 parkedvehicles.
This Pattani bomb attack marks a new departure in southern violence. It seems thatthe insurgents’ operations have increased lately and that more technically proficientbombs have been used. This is the first efficient, high order device in a deployed vehicle.
To get such a destructive effect out of a 30- kg. explosive indicates a fact that thetechnical ability of the bomb maker is far superior to anything that occurred to date.
And this is indeed a worrying sign if one looks at Northern Ireland as an example.
When the IRA felt that its regional campaign began to lose media appeal, they movedtheir area of operation to the UK mainland.

An explosive ordnance disposal expert

warned that Thailand’s tourism industry could be wiped out with similar devices
delivered in Bangkok or other popular tourist locations if the insurgents choose thisbloody campaign trail.
Put another way, the use of violence through powerful and technically advanced
bombs categorically places the issue of modernity at the center of the ongoing
ethno-religious deadly conflict in southern Thailand. What does it mean for (some)
Malay Muslims to fight for their land and rights on the legitimation grounds of Islamand Patani history while using modern weapons as a means to achieve such goals?
This paper is an attempt to argue that while such modern weapons such as M16,
AK47 or C-4 explosives are signs of a type of modernity, and that those who fight withmodern violence could be seen as a kind of “modern” Muslims, the notion of modernity
itself is contested. Through contested modernities, an alternative path to engage indeadly conflict based on an “authentic” Islam as modern platform could be attempted. I
will begin with a brief description of the current state of ethno-religious conflict insouthern Thailand. Then the idea of modernities, understood in the context of different
histories – “western” and “Islamic” would be critically addressed. Finally, a way offighting, a choice to engage modernity in the context of deadly conflict, based on“authentic” Islamic teaching will be suggested.