The 4 Freedoms Library

It takes a nation to protect the nation

Anyone know what these books are worth? Are they too much dhimmefied?

Author: Duncan McCargo
Title: Tearing Apart the Land: Islam and Legitimacy in Southern Thailand
ISBN: 978-0801474996

For readers interested in contemporary Southeast Asia, insurgency and counterinsurgency, Islam, politics, and questions of political violence, Tearing Apart the Land is a powerful account of the changing nature of Islam on the Malay peninsula, the legitimacy of the central Thai government and the failures of its security policy, the composition of the militant movement, and the conflict's disastrous impact on daily life in the deep South. Carefully distinguishing the uprising in southern Thailand from other Muslim rebellions, McCargo suggests that the conflict can be ended only if a more participatory mode of governance is adopted in the region.

Title: Rethinking Thailand's Southern Violence
Author: Duncan McCargo
Publisher: Singapore University Press
ISBN: 978-9971693626

Since January 2004, the three Muslim-dominated provinces of Pattani, Yala and Narathiwat in the Thai south have been ablaze with political violence. Early incidents such as the bloody storming of the historic Kru-Ze mosque, and the death of 78 Tak Bai protestors at the hands of the army made global headlines. But most of the subsequent events have gone largely unnoticed despite a terrible catalogue of 'daily killings'. The Thaksin Shinawatra government's persistent mishandling of the southern violence was a key factor behind the September 2006 military coup d'etat, the biggest political upheaval in Thailand since the early 1990s. The collection by Thai and international scholars examines the reasons behind the unrest in south Thailand from a variety of perspectives. The contributors all reject the simplistic mantras of 'terrorism experts', and call for a more nuanced, subtle and critical readings of events.

Tags: islam, thailand, violence

Views: 59

Replies to This Discussion 

Conflict in Southern Thailand
Islamism, Violence and the Statein the Patani Insurgency

This article claims the conflict in southern Thailand is not driven by islamism.  Given that it was written by a British academic (Neil J. Melvin), and published by a Swedish "peace research institute", one might expect it to suffer from jihad blindness.

Since the area fits well into the concept of fitna (an area of Dar al-Islam that has become Dar al-Harb), it would be expected that there would be a resurgence of jihad there following 9/11 and the invasion of Afghanistan).

Page v. agrees that the population of that area is 80% muslim (and this was published in 2007, so the concentration of muslims will be even greater by now).

Pp. 17-18. Admits that poverty cannot be the explanation, as the provinces in the north-east and north-west are poorer, yet they do not have terrorism. "While absolute poverty, crime and socio-economic problems do not appear to bemajor causal factors in the Patani conflict, it is worth noting that the Malay Muslim population in Thailand does face a distinct set of socio-economic challenges— among them unemployment, low educational attainment and substandard infra-structure—which sets it apart from the Thai Buddhist population. Moreover,Malay Muslims are poorly represented in the public sector or in high-statusemployment—in many cases because knowledge of the Thai language is requiredfor these positions."  The same problems marked out the muslim population of India from the hindu population in the 19th century; the muslims rejected western education and advancement.

Page 20 "There is broad agreement that since the late 1960s Islam has experienced a resurgence among Thailand’s Malay Muslim community. Although the broad thrust of this revival in Thailand has not been political, it has nonetheless become interwoven with the instability in the South. This close interrelationship may have played a role in changing conflict identities from ethno-nationalism, which was at its peak from the late 1960s to the 1980s, to incorporate much more overt religious themes. Since the late 1970s the violence in Patani has increasingly been characterized as between Buddhists and Muslims rather than between ethnic Thais and Malays. Nevertheless, just how far religion has replaced ethno-nationalism asthe driving force of the insurgency is open to question."  More jihad blindness.

Page 21. "From the 1960s the Muslim communities of southern Thailand were affected by an international revival of Islam that was stimulated to a significant degree byinternational events such as the Iranian revolution and the conflict in Afghanistan during the 1980s but also reflecting social, economic and political developmentswithin the Muslim world. This resurgence was generally not political in Thailand but was rather characterized by growing piety, manifested in observance of Islamic practices, a return to traditional forms of dress (especially for women) and a moreovert employment of religious symbols and language."  But it's not jihad, says the expert.

Page 22. Insurgent groups there in the 1980s were called "United Mujahedin Front of Patani" and "the Islamic Liberation Front of Patani". Salafist ideas were brought back from the middle east during this period.  But, of course, it's not jihad. "The Patani Islamic Mujahidin Movement was formed in 1995 by some of the roughly 2000 Thai Muslims who are thought to have fought as mujahedin in the war in Afghanistan.... The insurgents had some success in trying to reframe the Patani conflict in terms of a religious war."   This has got to be one of the worst cases of jihad blindness in the annals of modern medicine.

Page 36.  The OIC is busy bleating about the human rights of muslims in the south. No mention is made that the OIC rejects universal human rights.

Page 39 asserts there are Salafists operating in southern Thailand.  Attempts by the Thai government to promote moderate islam there are failing.

But, of course, this expert thinks it can't be jihad.  His definition of jihad is the presence of Bin Laden on the ground.


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Mission Overview

Most Western societies are based on Secular Democracy, which itself is based on the concept that the open marketplace of ideas leads to the optimum government. Whilst that model has been very successful, it has defects. The 4 Freedoms address 4 of the principal vulnerabilities, and gives corrections to them. 

At the moment, one of the main actors exploiting these defects, is Islam, so this site pays particular attention to that threat.

Islam, operating at the micro and macro levels, is unstoppable by individuals, hence: "It takes a nation to protect the nation". There is not enough time to fight all its attacks, nor to read them nor even to record them. So the members of 4F try to curate a representative subset of these events.

We need to capture this information before it is removed.  The site already contains sufficient information to cover most issues, but our members add further updates when possible.

We hope that free nations will wake up to stop the threat, and force the separation of (Islamic) Church and State. This will also allow moderate Muslims to escape from their totalitarian political system.

The 4 Freedoms

These 4 freedoms are designed to close 4 vulnerabilities in Secular Democracy, by making them SP or Self-Protecting (see Hobbes's first law of nature). But Democracy also requires - in addition to the standard divisions of Executive, Legislature & Judiciary - a fourth body, Protector of the Open Society (POS), to monitor all its vulnerabilities (see also Popper). 
1. SP Freedom of Speech
Any speech is allowed - except that advocating the end of these freedoms
2. SP Freedom of Election
Any party is allowed - except one advocating the end of these freedoms
3. SP Freedom from Voter Importation
Immigration is allowed - except where that changes the political demography (this is electoral fraud)
4. SP Freedom from Debt
The Central Bank is allowed to create debt - except where that debt burden can pass across a generation (25 years).

An additional Freedom from Religion is deducible if the law is applied equally to everyone:

  • Religious and cultural activities are exempt from legal oversight except where they intrude into the public sphere (Res Publica)"

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