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This study was intended to investigate the political socialization process of the Thai Muslim carried on by the Muslim family and Islam. The sampling subjects under investigation were purposively taken from the village community of Tungmaprang, Tumboon Wangprachan, Amphoe Kwandon, Changwat Satun.The data were collected by means of the observation and the interview in line with the qualitative inquiry. They were then described, analyzed and interpreted in conformity with symbolic interactionism and Islamic belief system. The interpretation with symbolic interactionism and Islamic belief system. The interpretation in particular rests obviously on the understanding from the actor?s point of view or emic view. Added to this point is the interpretation from the researcher?s point of view.
The findings were as follws.
1.The social structre of the villge community of Thungmaprang is religiously determined especially by the Islamic belief system . The way of life of rillagers, individually and collectively, from the cradle to the grave, is religiously oriented. It is done by socialization. It obviouslt rests on beliefs, values, attitudes and activities, all of which are based on religion and tradition. Thus the Islamic-based socio-cultural processes or mechanicisms are the primordial determinants of primary socialization on the basis of which political and other socializations are initiated and developed.
2.The social structure that has played a significant role next to the religion in this regard is that of the family and kinch is structured in keeping with the nuclear family based on a patriarchal pattern. The socialization process by the family and kinship, like the religious institution, is a prime stronghold which becomes the starting-point for the further socialization in multidimension with the significant social network next only to the religion
3.The interpersonal interaction in the of a peer group beyond the constituent of the family and the religious institution is of a significance no less than the of the former two to political socialization in particular.
4.Among all the activities in the forms of traditions, rites and rituals, a praying at different times and occasions is the socio-cultural mechanism of a greater significance than any other socio-cultural mechanisms when the primary socialization by the family and religion is taken into consideration.
5.On the strength of the above-mentioned socialization processes, self-consciousness or self (I and Me) and (we) in favour of Islam-based self-image has been formed and developed according to the stages of self-development. So also is instilled into a Muslim through Islamically predetermined socio-cultural mechanism the basic character which is based on Islamic for a daily life, here and now.
6.The villagers of the Tungmaprang community have been politically socialized by means of the imitation and the instruction through the Ulama or religious intellectuals and leaders and by ways of the motivation through divine demand or Allah.
7.The political personality of the Tungmaprang community villagers is authoritarian-oriented, resulted from socialization process by the family and religious institution.
8.The preaching and public lectures in the of Kutabah on the holy Fridays of which political personality or identity has been formed, developed and well established.
| Name | วิลาศ ชูช่วย |
| Organization | มหาวิทยาลัยสงขลานครินทร์ บัณฑิตวิทยาลัย |
ด้านการเมืองการปกครอง
--การมีส่วนร่วมทางการเมือง
ด้านศาสนา
--ศาสนากับสังคม
อิสลามศึกษา
| Name: | มานพ จิตต์ภูษา |
| Roles: | ที่ปรึกษาวิทยานิพนธ์ |
| Name | : | มหาวิทยาลัยสงขลานครินทร์ วิทยาเขตปัตตานี |
| Address | : | ปัตตานี (Pattani) |