Cultural differences and a lack of understanding have led to conflicts between Malay-speaking Muslims in the southern border provinces and the government. The Muslims are not satisfied with a suppressive economic administration and a lack of religious freedom and lifestyle. Since the end of the absolute monarchy period, nationalism was the main policy. The P. Phibulsongram government implemented the nationalism policy. All Thais must love their nation, religion and monarchy regardless of their religious or racial background. It can be interpreted that, in the Thai context, “religion” does not mean Christianity or Islam but Buddhism. This concept is not appropriate in a multi-cultural and multi-religious country like Thailand. Muslims are proud of their culture and history and it is almost impossible to convert a Muslim. It is also difficult to change Muslims if they are misled and became religious fanatics and rebels. The state is not tolerant of these people, so cultural assimilation has become a socio-political necessity for the government. Nowadays there have been attempts to modernize Muslims. Those migrating from China, India and Pakistan accept the Thai lifestyle more. Legally, Muslims have the same rights and freedom as other Thais. Islam-related laws accept the status of religious leaders like Imams and Caliphs. The King endorses his signature to appoint the chief of the Muslims to provide advice on Islam and conduct religious activities and ceremonies. Nonetheless, Buddhism is the national religion of Thailand and religion is an important factor in Thai nationalism. Although the king tries to help his people to understand and respect Islam, Thai society does not accept or tolerate the uprising by the separatist groups. At the same time, Muslims in the southern border provinces are not ready to change their views. Such an attitude may impede and become an obstacle to local growth One of the weaknesses of separatist groups is that they have too few people, less than four percent of the entire population. They do not have enough weapons to fight the state armies. Furthermore, they are loosely formed into three different groups, each with its own leader, and are not openly supported by Malaysia. Although these movements receive assistance from Islamic countries in the Middle East, the assistance carries a negative attitude in the eye of the general public. Consequently, the separatist groups are still unable to create violent situations that threaten the sovereignty of the nation. When their weaknesses are compared with the state power, it could be predicted that the position of Muslims in the four southern border provinces may change due to a lack of political power. These Muslims still feel that they are different culturally. Separatists can be changed to assimilate into the mainstream society if they are made to feel secure. The government must create a social atmosphere where Muslims feel relaxed. Economic conditions must be improved so that their political behavior might change for the better. Therefore, economic development may pave a better way for the Muslims to assimilate into the mainstream society as the Chinese have. However, the current situation is becoming tit for tat, which is not a path to mutual understanding and lasting peace. During the 1960s, the government tried to improve communications by constructing roads connected to various districts, other infrastructure, health care centers, mobile medical units, and 13 irrigation projects in Narathiwat Province. It was an attempt to increase productivity and help the local people. In addition, a large mosque was built in Patani Province, with a budget of US$ 200,000. Furthermore, training centers were established at Chulalongkorn University and Prince of Songkhla University, Patani Campus. The centers focus on Malay language and Muslim culture studies as a cultural bridge connecting the two communities.