我说：“泰国网传媒我都列成2个索引了，现在是索引3。‘在此期间（二战后），泰国正处于亲美军人政权的统治下，军方的将军们妈了巴子不管什么‘民族政策’，对泰南采取严酷的弹压和民族同化政策，要求泰南□□‘改文改教’，强行在学校推广佛教教育，并大规模向泰南输送泰族移民。当时的泰国政府，不准北大年人用马来话交谈、查封□□教学校、摧毁无数具有□□特征的建筑物和历史古迹、强迫他们除下阿拉伯服装，穿上泰服，然后把他们称为‘泰国回教徒’，而不是承认其‘马来族’的少数民族身份。’这是什么意思？！我查英文资料，‘forced to adopt common Thai customs被迫采用泰国的共同习俗’。就算说‘systematically erase ethnic Malay identity系统地消除马来人的身份’，‘Bangkok believed that the assimilation of southern provinces would be better achieved if their residents are pigeonholed with other Muslims in Thailand. In short, it was an attempt to tie the future of the people of southern Thailand along with Muslims in other parts of the country.曼谷认为，如果南部省份的居民与泰国的其他□□归类，那么南部省份的同化会实现得更好。简而言之，这是为了将泰国南部人民的未来与泰国其他地区的□□联系起来’。‘The policies of the Siamese government, particularly on language and education, were perceived by the Malays of southern Thailand as encroachment of their cultural domain. In particular, the imposition of the Thai language in the southern provinces was viewed as a threat. There was apprehension that it would lead to the dilution of the Malay tongue that was central to their ethnic Malay identity. But the ethnic nature of the conflict could not be sustained and began to wane towards the end of the 1960s. Religion began to play a more prominent role in the conflict which would lead to the surfacing of the divide between Buddhists and Muslims.暹罗政府的政策，特别是关于语言和教育的政策，被泰国南部的马来人认为是对他们文化领域的侵犯。特别是在南部省份强制使用泰国语被视为一种威胁。有人担心，这将导致马来语的稀释，而这是他们的马来民族身份的核心。但是冲突的种族性质不能持续下去，并在20世纪60年代末开始减弱。宗教开始在冲突中扮演更突出的角色，这将导致佛教徒和□□之间的分歧。’”迦南说：“不要炒作宗教矛盾，而是罪犯和泰国政府的问题。”
《老汉讲堂 | 一篇文章，让你搞懂“泰南之乱”的来龙去脉》原创 岳汉 泰国网传媒
Irregular Warfare Observations from Southern Thailand by Christopher Webb
Changing Conflict Identities: The case of the Southern Thailand Discord by S P Harish
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