{"id":1235,"date":"2013-06-28T17:06:00","date_gmt":"2013-06-28T17:06:00","guid":{"rendered":"http:\/\/localhost:8080\/ini\/?p=89"},"modified":"2013-06-28T17:06:00","modified_gmt":"2013-06-28T17:06:00","slug":"patani-modern-donemde-islami-egiti","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/patani-modern-donemde-islami-egiti\/","title":{"rendered":"PATAN\u0130 – Modern d\u00f6nemde \u0130slami E\u011fitim"},"content":{"rendered":"
G\u00fcn\u00fcm\u00fczde Patani\u2019de ana okullar\u0131ndan cami idaresince y\u00fcr\u00fct\u00fclen e\u011fitim merkezlerine, pondoktan \u00fcniversiteye kadar \u00e7e\u015fitli e\u011fitim kurumlar\u0131na rastlamak m\u00fcmk\u00fcn. Bu ba\u011flamda, geleneksel dini e\u011fitim kurumlar\u0131 yani pondok, medrese ad\u0131 verilen modern pondok, Prens Songkla \u00dcniversitesi\u2019ne ba\u011fl\u0131 Patani \u0130slam Y\u00fcksek Okulu ve Yala \u0130slam \u00dcniversitesi \u00f6nemli e\u011fitim kurumlar\u0131 olarak dikkat \u00e7ekmektedir.Malayca Tadika<\/i> ad\u0131 verilen anaokullar\u0131 bir t\u00fcr temel \u0130slami e\u011fitimi de i\u00e7erecek bir yap\u0131ya sahiptir.2005 verilerine g\u00f6re Patani b\u00f6lgesinde toplam 1513 tadika hizmet vermektedir.De\u011fi\u015fik ya\u015f gruplar\u0131ndan halk\u0131n e\u011fitimine a\u00e7\u0131k bir di\u011fer kurum ise camilerdir.Gene Patani b\u00f6lgesinde hizmet veren toplam 1804 cami bulunmaktad\u0131r.[1]<\/a><\/div>\n
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Tayland genelinde \u0130slami e\u011fitim kurumlar\u0131n\u0131n tabi oldu\u011fu \u00d6zel \u0130slami Okullar birli\u011fi (Persatuan Sekolah Rakyat<\/i>)\u2019nin yan\u0131 s\u0131ra, G\u00fcney\u2019de yani Patani b\u00f6lgesinde Pondok \u00d6\u011fretim Kurumlar\u0131 birli\u011fi (Association of the Pondoks<\/i>) hizmet vermektedir.[2]<\/a> \u00d6zel \u0130slami okullar\u0131n varl\u0131\u011f\u0131, Tay Milli E\u011fitim bakanl\u0131\u011f\u2019n\u0131n 1958 y\u0131l\u0131ndaki e\u011fitimi geli\u015ftirme projesi ba\u011flam\u0131nda g\u00fcndeme gelmi\u015f ve s\u00fcre\u00e7 i\u00e7erisinde yap\u0131lan \u00e7al\u0131\u015fmalarla pondoklar\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fc hayata ge\u00e7irilmeye ba\u015flanm\u0131\u015ft\u0131r. bunun bir sonucu olarak 1964 y\u0131l\u0131ndaki d\u00fczenlemelerle yakla\u015f\u0131k 171 pondok bu s\u00fcrece dahil olmu\u015ftur. Aradan ge\u00e7en s\u00fcre\u00e7te, \u00f6zellikle 2000\u2019li y\u0131llardaki geli\u015fmeler \u00fczerine, ortaya \u00e7\u0131kan siyasi bask\u0131lar ve Milli E\u011fitim bakanl\u0131\u011f\u0131 d\u00fczenlemelerindeki geli\u015fmelerle birlikte giderek daha \u00e7ok pondok sisteme adapte olmu\u015ftur. Yak\u0131n zamana kadar bakanl\u0131\u011fa kay\u0131tl\u0131 pondok say\u0131s\u0131n\u0131n \u00fc\u00e7 y\u00fcz\u00fc a\u015ft\u0131\u011f\u0131 ifade edilmektedir. Patani\u2019de pondok yap\u0131la\u015fmas\u0131n\u0131 reforme etme d\u00fc\u015f\u00fcncesinden do\u011fmu\u015ftur.baz\u0131 pondok y\u00f6netimleri, maddi yard\u0131mlar kar\u015f\u0131l\u0131\u011f\u0131nda u yap\u0131la\u015fmay\u0131 kabul etmi\u015ftir. Yap\u0131sal d\u00f6n\u00fc\u015f\u00fcm ge\u00e7irmi\u015f olan bu pondoklar bu adla, yani \u00d6zel \u0130slami Okullar ad\u0131yla an\u0131lmaktad\u0131r. \u0130kili \u00f6\u011fretimin uyguland\u0131\u011f\u0131 bu okullarda, sabah Arap\u00e7a ve \u0130slami dersler, \u00f6\u011fleden sonra ise sek\u00fcler derslere ayr\u0131lm\u0131\u015ft\u0131r. Uzun bir s\u00fcre pondok kurumlar\u0131na uygulanan bask\u0131lar neticesinde Patanili M\u00fcsl\u00fcman aileler \u00e7ocuklar\u0131n\u0131 art\u0131k bu kurumlara g\u00f6ndermeyi ye\u011flemektedirler.[3]<\/a><\/div>\n
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T\u0131pk\u0131 tarihte oldu\u011fu gibi modern d\u00f6nemde de Tayland i\u00e7erisinden ve \u00e7evre \u00fclkelerden dini e\u011fitim almak \u00fczere \u00f6\u011frenciler pondoklara geldi\u011fi gibi, buna il\u00e2ve olarak \u0130slam Y\u00fcksek Okulu ve Yala \u0130slam \u00dcniversitesi de bu anlamda s\u00f6z konusu  gelene\u011fin bir ba\u015fka yap\u0131da devam ettirildi\u011fi kurumlar olarak dikkat \u00e7ekiyor. Gerek \u015fahsi g\u00f6zlemlerimiz gerekse Hasan Madmarn gibi ilgili y\u00fcksek \u00f6\u011fretim kurumlar\u0131nda g\u00f6revli Patanililerin kaleme ald\u0131klar\u0131 metinlerde belirttikleri \u00fczere Kambo\u00e7ya\u2019dan \u00c7in\u2019e kadar de\u011fi\u015fik \u00fclkelerden \u00f6\u011frenciyle kar\u015f\u0131la\u015fabilmek m\u00fcmk\u00fcn.[4]<\/a><\/div>\n
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B\u00f6lgenin en \u00f6nemli y\u00fcksek \u00f6\u011fretim kurumlar\u0131 Prens Songkhla \u00dcniversitesi Patani Kamp\u00fcs\u00fc ile \u00f6zel bir \u00f6\u011fretim kurumu olan Yala \u0130slam \u00dcniversitesi\u2019dir.\u00dc\u00e7 fak\u00fcltenin hizmet verdi\u011fi Yala\u2019daki bu \u00fcniversitenin yak\u0131nda E\u011fitim Fak\u00fcltesi a\u00e7mas\u0131 planlanmaktad\u0131r.[5]<\/a><\/div>\n
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T\u0131pk\u0131 Tay y\u00f6netimi alt\u0131na girmeden \u00f6nce oldu\u011fu gibi, modern d\u00f6nemde de Patani toplumunda \u00f6ne \u00e7\u0131kan e\u011fitimkurumu pondok olmu\u015ftur.Surin Pitsuwan\u2019\u0131n doktora tezinde bu kavram\u0131 a\u00e7\u0131klarken, bu kurumlar\u0131n Malay M\u00fcslamanlar\u0131n \u0130slami e\u011fitimlerinde bir gurur kayna\u011f\u0131 olarak belirtir.[6]<\/a>Merkezi h\u00fck\u00fcmetin bu kurumu ortadan kald\u0131rma \u00e7abalar\u0131na ra\u011fmen, halk bu kurumun devam\u0131 noktas\u0131nda b\u00fcy\u00fck gayret g\u00f6stermi\u015ftir. \u00d6rne\u011fin, 17, 18 Ocak 1968 tarihlerinde Bangnara\u2019da yap\u0131lan toplant\u0131da pondoklar\u0131n d\u00f6rt y\u0131l i\u00e7erisinde faaliyetlerine son verecekleri ve 1971 y\u0131l\u0131ndan itibaren Tay m\u00fcfredat\u0131n\u0131 \u00f6\u011fretme belgesi almayan hi\u00e7bir yeni pondok a\u00e7\u0131lmas\u0131na izin verilmeyece\u011fi ve 17 ki\u015fiden fazla \u00f6\u011frenciye ders veren hocalar\u0131n tutuklanaca\u011f\u0131na karar\u0131 al\u0131nm\u0131\u015ft\u0131. [7]<\/a><\/div>\n
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Patani M\u00fcsl\u00fcmanlar\u0131n\u0131n tarihten getirdikleri bir de\u011fer olarak \u0130slami e\u011fitim olgusu salt e\u011fitim ba\u011flam\u0131nda de\u011ferlendirilmemekte, belki bundan \u00e7ok daha fazla bir i\u015fleve sahip oldu\u011fu g\u00f6r\u00fclmektedir. <\/div>\n
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Modern d\u00f6nemde, gerek Tay ulus-devleti \u015femas\u0131 i\u00e7erisinde gerekse \u0130slam d\u00fcnyas\u0131n\u0131n maruz kald\u0131\u011f\u0131 genel de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm s\u00fcre\u00e7leri Patani\u2019deki kurumlar\u0131 da etkisi alt\u0131na alm\u0131\u015ft\u0131r.bu s\u00fcre\u00e7 g\u00f6n\u00fcll\u00fc de\u011fi\u015fimlere konu oldu\u011fu gibi, Tay h\u00fck\u00fcmeti kurumlar\u0131 vas\u0131tas\u0131yla yapt\u0131r\u0131mc\u0131 ve zorlay\u0131c\u0131 boyutlar\u0131 da i\u00e7ermektedir. <\/div>\n
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Patani Malaylar\u0131n\u0131n \u0130slamla olan tan\u0131\u015f\u0131kl\u0131klar\u0131n\u0131n s\u00fcrd\u00fcr\u00fcc\u00fcs\u00fc konumundaki bu kurumlar, bu nitelikleriyle mevcut Tay ulus-devlet idaresinin ulusal e\u011fitim hedef ve ama\u00e7lar\u0131n\u0131n ger\u00e7ekle\u015ftirilmesi \u00f6n\u00fcnde engel olarak kabul edilmektedirler. Bundan daha kayg\u0131 verici bir durum, bu \u00f6\u011fretim kurumlar\u0131n\u0131n, \u00f6zellikle son on y\u0131lda k\u00fcresel \u00e7apta meydana gelen geli\u015fmeler \u00e7er\u00e7evesinde de\u011ferlendirilerek, \u2018\u015fiddete y\u00f6nelik gruplar\u0131n olu\u015fumu sa\u011flad\u0131\u011f\u0131 y\u00f6n\u00fcnde bir alg\u0131n\u0131n olu\u015fturdu\u011fu dikkat \u00e7ekmektedir.[8]<\/a>Sadece Patani\u2019deki e\u011fitim kurumlar\u0131 de\u011fil, Ortado\u011fu\u2019nun \u00e7e\u015fitli \u00fclkelerinde e\u011fitim g\u00f6ren Patanili \u00f6\u011frenciler Bangkok y\u00f6netimince benzer ku\u015fkularla kar\u015f\u0131lanmaktad\u0131r. Bunun pratikteki kar\u015f\u0131l\u0131\u011f\u0131, bu \u00f6\u011frencilerin denkli\u011fi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kabul edilmemekte, dolay\u0131s\u0131yla profesyonel anlamda i\u015f imkanlar\u0131nd
\nan da yararland\u0131r\u0131lmamaktad\u0131rlar. Bu durum, bu e\u011fitimli kitlenin ba\u015fka \u00fclkelere \u00f6rne\u011fin Malezya\u2019ya g\u00f6\u00e7 etmesine neden olmaktad\u0131r.[9]<\/a><\/div>\n
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Siyasi geli\u015fmelerin geleneksel e\u011fitim kurumlar\u0131n\u0131n alg\u0131s\u0131n\u0131 de\u011fi\u015ftirmesi, \u00f6\u011frenci kitlesi aras\u0131nda da etkisini g\u00f6stermektedir. \u00d6rne\u011fin, Hasan Madmarn\u2019\u0131n ortaya koydu\u011fu \u00fczere, modern \u0130slami \u00f6\u011fretim kurumlar\u0131na devam eden \u00f6\u011frenciler geleneksel \u0130slami kaynaklar\u0131 dil engeli nedeniyle okuyup anlayamamaktad\u0131r.[10]<\/a> Bu s\u00fcre\u00e7, \u00fclkede \u0130slami gelene\u011fin devam ettiricisi bir ku\u015fa\u011f\u0131n ortana kalkmas\u0131 tehlikesini de beraberinde getirmektedir. <\/div>\n
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Hi\u00e7 ku\u015fku yok ki, bu durum, G\u00fcneydo\u011fu Asya\u2019daki di\u011fer \u00fclkelerdeki benzeri \u00f6\u011fretim kurumlar\u0131na y\u00f6nelik ayn\u0131 olgunun tasar\u0131mlanmakta oldu\u011fu g\u00f6zlemlendi\u011finde, bunun salt Tay h\u00fck\u00fcmetinin bir yakla\u015f\u0131m\u0131 olarak g\u00f6rmek yan\u0131lt\u0131c\u0131 olacakt\u0131r.Asl\u0131nda bu noktada, aradan ge\u00e7en yetmi\u015f y\u0131la ra\u011fmen, modern ulus devlet yap\u0131s\u0131 ile etnik grup aras\u0131nda k\u00fclt\u00fcrel ve dini alg\u0131 hassasiyetinin kuruldu\u011funu s\u00f6ylemek g\u00fc\u00e7.Patani Malay toplum yap\u0131s\u0131 i\u00e7in vazge\u00e7ilmez bir \u00f6zellik olan bu geleneksel e\u011fitim kurumlar\u0131 hakk\u0131nda Bangkok nezdinde mevcut alg\u0131, asl\u0131nda merkez ile \u00e7evrenin birbirinden uzakla\u015fmas\u0131 da kilit \u00f6neme sahiptir. Bu ba\u011flamda gerek Latin harfleriyle gerek Arap harfleriyle (cavi) kullan\u0131lan Malayca\u2019n\u0131n bu e\u011fitim s\u00fcrecindeki rol\u00fc, toplumsal ya\u015famda ileti\u015fim dili olu\u015fu gibi fakt\u00f6rler Patanililer ile Bangkok rejimi aras\u0131ndaki kopu\u015fu simgelemektedir. Her ne kadar, son d\u00f6nemde \u0130slami literat\u00fcr\u00fcn Tay dilinde yay\u0131nlanmas\u0131 g\u00fcndeme gelse de, Malaycan\u0131n son derece k\u00f6kl\u00fc bir yere sahip oldu\u011fu Patani Malay toplumunca kabul edilebildi\u011fini s\u00f6ylemek g\u00fc\u00e7. <\/div>\n
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Bu yap\u0131, modern d\u00f6nemde, \u00f6zellikle Tayland E\u011fitim Bakanl\u0131\u011f\u0131\u2019nca \u00e7e\u015fitli revizyonlara tabi tutulmu\u015f, kimi zaman bir \u2018bask\u0131\u2019 unsuru olarak kullan\u0131lm\u0131\u015ft\u0131r. Buna ra\u011fmen, pondok e\u011fitimi bug\u00fcne kadar varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Bu geleneksel yap\u0131ya y\u00f6nelik ele\u015ftiriler \u00f6zellikle 2001 y\u0131l\u0131nda ya\u015fanan ve d\u00fcnyada b\u00fcy\u00fck yank\u0131 uyand\u0131ran geli\u015fmelerden sonra ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/div>\n
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Pondok e\u011fitim kurumlar\u0131 G\u00fcney Eyaletleri\u2019nde ya\u015fanan g\u00fcvenliksorunlar\u0131ndan pay\u0131n\u0131 almaktad\u0131r.\u00c7al\u0131\u015fman\u0131n ilgili b\u00f6l\u00fcmlerinde dile getirildi\u011fi \u00fczere, erken d\u00f6nemlerden itibaren Tay y\u00f6neticileri Pondoklar\u0131 silahl\u0131 m\u00fccadelenin temel sebeplerinden biri addetmektedir. Bu nedenle, bu kurumlar\u0131n varl\u0131\u011f\u0131n\u0131 bir tehdit olarak alg\u0131lamakta ve pondoklar\u0131 de\u011fi\u015fime zorlamaktad\u0131r. Oysa bu kurumlar\u0131n Patani toplumuna kazand\u0131rd\u0131klar\u0131 dikkate al\u0131nmamaktad\u0131r.Bu kurumlar\u0131 y\u00f6neten hocalar\u0131n merkezi ve yerel y\u00f6netimden \u00f6rne\u011fin, elektrik, su, vb. alt yap\u0131 talepleri dahi husn\u00fc-kabul g\u00f6rmemektedir.[11]<\/a><\/div>\n
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Modernist \u0130slamc\u0131 Ak\u0131m ve Patani M\u00fccadelesine Tesirleri<\/b><\/div>\n
Modernist islamc\u0131 hareket, Malay d\u00fcnyas\u0131n\u0131n di\u011fer b\u00f6lgelerinde oldu\u011fu \u00fczere, Ortado\u011fu kaynakl\u0131 bir geli\u015fme seyreder.\u00d6zellikle Hicaz ve M\u0131s\u0131r\u2019da \u00f6\u011frenim g\u00f6ren, Patanili \u00f6\u011frencilerin ana vatanlar\u0131na d\u00f6nd\u00fcklerinde beraberlerinde getirdikleri reformcu d\u00fc\u015f\u00fcnce yap\u0131s\u0131, geleneksel bir toplum yap\u0131s\u0131n\u0131n hakim oldu\u011fu ve bu yap\u0131yla organik ili\u015fikisi bulunan pondok e\u011fitim sistemine bir meydan okuma olarak alg\u0131lanm\u0131\u015ft\u0131r.Bu hareketin do\u011fu\u015f \u015fekli ve kendini ortaya koyu\u015f \u015fekli tart\u0131\u015f\u0131lmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc Patani topraklar\u0131nda y\u00fczy\u0131l\u0131n erken d\u00f6nemlerinden itibaren halk ve entellekt\u00fcellerin Bangkok y\u00f6netimine kar\u015f\u0131 varolu\u015f m\u00fccadelesi verdikleri bir d\u00f6nemde, reformcu \u0130slam anlay\u0131\u015f\u0131n\u0131n -ki bunun en \u00f6nemli a\u00e7\u0131l\u0131m\u0131 \u0130slami e\u011fitim kurumlar\u0131, bu kurumlar\u0131 y\u00f6neten alim \u00e7evresine ve de bu \u00e7evreden edindikleri \u0130slami anlay\u0131\u015f\u0131yla amel eden halk kesimlerine kar\u015f\u0131 bir \u2018de\u011fi\u015fim\u2019 olgusunu imlemektedir. Bu noktada, reformcu \u00e7evre, Patani M\u00fcsl\u00fcmanlar\u0131n\u0131n Bangkok\u2019a kar\u015f\u0131 verdikleri m\u00fccadelelerinde bir zaafiyetin ortaya \u00e7\u0131kmas\u0131nda ne t\u00fcrden etkileri oldu\u011fu veya b\u00f6yle bir etkinin olup olmad\u0131\u011f\u0131 \u00fczerinde durulmal\u0131d\u0131r.<\/div>\n
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Tabii bu noktada, Patani Malay entellekt\u00fcelleri ve alimleri aras\u0131nda modernle\u015fme \u00e7abas\u0131n\u0131n do\u011furdu\u011fu bir i\u00e7 de\u011fi\u015fimden de bahsetmek m\u00fcmk\u00fcn. \u00d6zellikle Yala \u0130slam \u00dcniversitesi ve Prince Songkla \u00dcniversitesi\u2019nin Patani kamp\u00fcs\u00fcnde hizmet veren ba\u011fl\u0131 Y\u00fcksek \u0130slam Enstit\u00fcs\u00fc\u2019n\u00fcn bu s\u00fcre\u00e7te geleneksel \u0130slami e\u011fitime alternatif bir yap\u0131lanma olduklar\u0131 g\u00f6r\u00fclmektedir.Geleneksel ve modernist \u0130slamc\u0131lar aras\u0131ndaki bu ayr\u0131\u015fma, siyaset antropolojisinde \u201carticulating principles<\/i>\u201d olarak adland\u0131r\u0131lan kavramla izah edilebilir.E\u011fitim, sosyal ve k\u00fclt\u00fcrel \u00e7evre gibi fakt\u00f6rler nedeniyle farkl\u0131 anlay\u0131\u015flar geli\u015ftirmi\u015f olan bu iki grup aras\u0131ndaki ileti\u015fim aks\u0131n\u0131n kurulamam\u0131\u015f olmas\u0131 \u00f6nemli handikaplardan biridir. Patani m\u00fccadelesine \u00f6nc\u00fcl\u00fck eden hareket(ler) ile Bangkok y\u00f6netimi aras\u0131nda bir anla\u015fma imzalansa dahi, Patani toplumu i\u00e7erisinde dini\/toplumsal alanda iki g\u00fc\u00e7 olarak ne\u015fet eden gelenekselci\/modernist M\u00fcsl\u00fcmanlar\u0131n birbirlerini anlama, sorunlar\u0131na birlikte \u00e7\u00f6z\u00fcm bulma konusunda \u00e7abalar\u0131 hayata ge\u00e7irmedikleri m\u00fcddet\u00e7e i\u00e7 huzursuzluklar\u0131n devam edece\u011fi kesin. Bunun hi\u00e7 ku\u015fku yok ki, siyaset, ekonomi gibi di\u011fer alanlara da etkisinin olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcn.<\/div>\n

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[1]<\/a>Ibrahem Narongraksakhet. (2008). \u201cEducational changes from 1960s  to 2008 and Their Impacts Upon Educational Provision in Southern Border Provinces of Thailand\u201d, First Malaysia-Thaliand Joint Educational Research Conference<\/i>, 17-20 Novemer, Ministry of Education Malaysia, Ministry of Education Thailand, Selangor Malaysia, s. 117. <\/div>\n<\/div>\n
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[2]<\/a>Madmarn, s. 40.<\/div>\n<\/div>\n
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[3]<\/a>Ibrahem Narongraksakhet. (2008). \u201cEducational changes from 1960s  to 2008 and Their Impacts Upon Educational Provision in Southern Border Provinces of Thailand\u201d, First Malaysia-Thaliand Joint Educational Research Conference<\/i>, 17-20 Novemer, Ministry of Education Malaysia, Ministry of E
\nducation Thailand, Selangor Malaysia, s. 118, 120-1. <\/div>\n<\/div>\n
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[4]<\/a>Madmarn, s. 41.<\/div>\n<\/div>\n
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[5]<\/a>Ibrahem Narongraksakhet. (2008). \u201cEducational changes from 1960s  to 2008 and Their Impacts Upon Educational Provision in Southern Border Provinces of Thailand\u201d, First Malaysia-Thaliand Joint Educational Research Conference<\/i>, 17-20 Novemer, Ministry of Education Malaysia, Ministry of Education Thailand, Selangor Malaysia, s. 119. <\/div>\n<\/div>\n
\n
[6]<\/a>Supara Janchitfah. (2003). Violence in The Mist: Reporting on the Presence on Pain in Southern Thailand<\/i>, Bangkok: Kobfai Publishing Project, s. 198. (Surin\u2019den bul)  <\/div>\n<\/div>\n
\n
[7]<\/a>Dennis Walker, s. 144. <\/div>\n<\/div>\n
\n
[8]<\/a>Joseph Chinyong Liow. (2010). \u201cReligious Education and Reformist Islam in Thailand\u2019s Southern Border Provinces: The Roles of Haji Sulong Abdul Kadir and Ismail Lutfi Japakiya\u201d, In  Journal of Islamic Studies<\/i>, 21: 1, s. 29.<\/div>\n<\/div>\n
\n
[9]<\/a>Supara Janchitfah. (2003). Violence in The Mist: Reporting on the Presence on Pain in Southern Thailand<\/i>, Bangkok: Kobfai Publishing Project, s. 81. <\/div>\n<\/div>\n
\n
[10]<\/a>Madmarn, s. 43; Madmarn, 1999, s. 33.<\/div>\n<\/div>\n
\n
[11]<\/a>Supara Janchitfah. (2003). Violence in The Mist: Reporting on the Presence on Pain in Southern Thailand<\/i>, Bangkok: Kobfai Publishing Project, s. 208-9. <\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

G\u00fcn\u00fcm\u00fczde Patani\u2019de ana okullar\u0131ndan cami idaresince y\u00fcr\u00fct\u00fclen e\u011fitim merkezlerine, pondoktan \u00fcniversiteye kadar \u00e7e\u015fitli e\u011fitim kurumlar\u0131na rastlamak m\u00fcmk\u00fcn. Bu ba\u011flamda, geleneksel dini e\u011fitim kurumlar\u0131 yani pondok, medrese ad\u0131 verilen modern pondok, Prens Songkla \u00dcniversitesi\u2019ne ba\u011fl\u0131 Patani \u0130slam Y\u00fcksek Okulu ve Yala \u0130slam \u00dcniversitesi \u00f6nemli e\u011fitim kurumlar\u0131 olarak dikkat \u00e7ekmektedir.Malayca Tadika ad\u0131 verilen anaokullar\u0131 bir t\u00fcr temel […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[29],"tags":[],"class_list":["post-1235","post","type-post","status-publish","format-standard","hentry","category-patani"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1235","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=1235"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1235\/revisions"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=1235"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=1235"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=1235"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}