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Princess Maha Chakri Sirindhorn Anthropology Centre
Ethnic Groups Research Database |
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Record |
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Subject |
Ore Nayu, Malayu Muslim, Muslim Malayu,Muslim Thais, women, factory, Patani |
Author |
Suthat Silapawisarn |
Title |
Acceptance of modern work systems of Muslim Thai women: The case of Muslim women factory workers in Patani Province |
Document Type |
Thesis |
Original Language of Text |
Thai |
Ethnic Identity |
Malayu, Ore Nayu, Malayu Muslim, Muslim Malayu,
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Language and Linguistic Affiliations |
Austronesian |
Location of
Documents |
Sirindhorn Anthropology Center Library |
Total Pages |
173 |
Year |
1995 |
Source |
Department of Sociology and Anthropology, Faculty of Graduate Studies, Chulalongkorn University |
Abstract |
It is found from the study that factory working Muslim women had different levels of adherence to religious practices and responsibilities for factory work. Those with strict adherence to religious practices had a mean value of 3.6578 with 4.8152 for those with less strict adherence to religious practices. When the mean values are compared, it is found that the former had fewer overall factory-related responsibilities than the latter. The responsibilities included arriving at work before or in time, coming to work regularly, abiding with factory regulations, finishing their jobs in time, and reporting unusual events in the factory to their supervisors. The finding is in line with the study hypothesis. It is further found that Muslim women strictly adhere to their religion. Their factory life started at 5 a.m. and they put on part of the uniforms, e.g., pants, shirts, caps and shoes before they left home. Before entering the factory, they had to put on the complete uniforms because the regulations dictated that they must be ready to work once inside the factory. Married Muslim women have to be in charge of domestic work. Earning a living is not their major responsibility. Traditionally, Muslim men are the breadwinners of the family. Muslim women who follow strict religious practices are anxious about losing their religious purity due to various environmental factors affecting their communities, be they socio-economic, political, educational, developmental, or religious (pp. 140-141).
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