Temples and the Preservation of Thainess among the Siamese Community in Kedah, Malaysia
Main Article Content
Abstract
Background and Objectives: This study aims to examine the way of life of the Siamese community in Kedah State, Malaysia, an ethnic group with historical and cultural roots closely connected to Thailand. Particular attention is given to the preservation of Thai identity through the roles of temples and Buddhist monks within the community. Living in a multicultural social environment characterized by differences in religion, language, and culture, the Siamese community faces challenges in maintaining its ethnic identity. Therefore, this study investigates the role of temples in preserving Thai identity among the Siamese community in Kedah.
Methods: This study employed a qualitative research approach using a mixed-methods framework. Data were collected through participant observation, in-depth interviews, and focus group discussions. In addition, academic documents, related research studies, travel records, books, online media, and websites concerning the Siamese community in Kedah were reviewed. The collected data were systematically analyzed to examine the role of temples in preserving Thai identity among the Siamese community residing outside Thailand.
Results: The findings reveal that the Siamese in Kedah, referred to in Malay as “Orang Siam,” have maintained a strong sense of Thai identity through language, religion, traditions, and culture. Temples play a central role in this process by functioning not only as religious institutions but also as centers for social, cultural, and educational activities. They provide spiritual support, organize religious activities and merit-making ceremonies during traditional Thai festivals, provide Buddhist teachings, facilitate summer ordination programs, and host important cultural events such as Songkran, Loy Krathong, and Sart Duean Sip. In addition, temples serve as centers for Thai language education through Thai language schools established on temple grounds in collaboration with Buddhist monks, volunteer teachers from Thailand, and local community leaders. Temples also support community development by organizing moral and ethical training for youth, providing assistance during crises such as pandemics and natural disasters, and serving as gathering places for community discussions and activities.
Application of this study: The findings can be applied to strengthen the preservation of Thai identity among ethnic Thai communities living outside Thailand. Temples can be developed as integrated community centers that promote Thai language education, religious practices, traditional festivals, cultural transmission, youth development, and community support. Collaboration among Buddhist monks, local community leaders, Thai educational institutions, and relevant organizations can further enhance the capacity of temples to preserve cultural identity and strengthen community cohesion.
Conclusions: The Siamese community in Kedah has demonstrated the ability to sustain and preserve its Thai identity despite living outside Thailand and within a multicultural environment. Temples serve as important centers that connect religious, social, educational, and cultural activities and play a central role in maintaining Thai language, traditions, values, and cultural practices. The study therefore highlights the significance of temples and Buddhist monks in supporting the continuity of Thai identity among the Siamese community in Kedah.
Article Details

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
References
[1] Department of Statistics Malaysia. (2026). Title of the report or webpage. https://www.dosm.gov.my
[2] Great Britain. (1909). Treaty Series, No. 19.
[3] Kohn, H. (1960). The idea of nationalism: A study in its origins and background. Macmillan.
[4] Anderson, B. (1983). Imagined communities: Reflections on the origin and spread of nationalism. Verso.
[5] Wellman, B., & Gulia, M. (1999). Net-surfers don't ride alone: Virtual communities as communities. In Networks in the global village (pp. 331–366). Westview Press.
[6] Kellas, J. G. (1993). The politics of nationalism and ethnicity. Macmillan.
[7] Brown, D. (1994). The state and ethnic politics in Southeast Asia. Routledge.
[8] Anderson, B. (2006). Imagined communities: Reflections on the origin and spread of nationalism (Revised ed.). Verso.
[9] Smith, A. D. (1991). National identity. University of Nevada Press.
[10] Prasert, K. (2016). Ethnic identity and religious assimilation in the context of Malaysia. Journal of Social Sciences, 12(3), 45–67. (In Thai)
[11] Phetcharat, S. (2017). The transformation of ethnic identity among non-Muslim minorities in Malaysia. Journal of Political Science, 18(1), 89–105. (In Thai)
[12] Liow, J. C. (2012). Piety and politics: Islamism in contemporary Malaysia. Oxford University Press.
[13] Noor, F. A. (2019). The Malaysian Islamic state discourse: A study on the politics of Islamic symbolism. University of Malaya Press.
[14] Funston, J. (2020). Malaysia’s Islamisation: Its origins, trajectory and implications. In R. Hefner & M. Ho (Eds.), Islam and civil society in Southeast Asia (pp. 75–97). ISEAS–Yusof Ishak Institute.
[15] Kessler, C. (2023). Ethnicity and religion in Malaysia: Constructing and contesting identities. Routledge.
[16] Padungsuk, P. (2002). Ethnic identity in multicultural border areas of Southern Thailand. Thailand Research Fund (TRF). (In Thai)
[17] Sittipan, P. (2019). Temples and monks in Thai social life. Thammasat University Press. (In Thai)
[18] Meesanthan, C. (2018). Temples and the maintenance of Thai identity among Siamese people in Perlis and Kedah, Malaysia. Journal of Liberal Arts, Mahasarakham University, 17(3), 180–192. (In Thai)
[19] Suchart. (2025). Interview with a villager at Wat Bunyanaram, Kubang Pasu District, Kedah State, Malaysia, regarding the Sart Duan Sip tradition and “Ching Pret” ritual [Personal communication].
[20] Naksakul, K. (2017). Cross-border cooperation of Thai monks with Malaysia: Religious and cultural roles in Kedah State. Thammasat University Press. (In Thai)
[21] Kupratakun, C. (2015). Thai monks in Malaysia: The continuation of Buddhism and Thai culture in Kedah State. Journal of Liberal Arts and Humanities, 12(2), 45–67. (In Thai)
[22] Nanthiya, S. (2017). Interview on the role of Thai language in maintaining ethnic identity in Malaysia [Unpublished interview]. (In Thai)
[23] Geertz, C. (1973). The interpretation of cultures. Basic Books.
[24] Phra Maha, S. (2018). The role of Buddhist temples in ethnic identity formation among Thai Malaysians. Asian Ethnology, 77(2), 247–263. (In Thai)
[25] Fishman, J. A. (1999). Handbook of language and ethnic identity. Oxford University Press.
[26] Edwards, J. (2009). Language and identity: An introduction. Cambridge University Press.
[27] Thongchai, W. (2006). The cultural roots of the Thai language and its role in ethnic identity. Journal of Thai Studies, 12(1), 34–50. (In Thai)
[28] Jones, D. (2017). Language and ethnic identity: Thai communities in Malaysia. Journal of Southeast Asian Studies, 48(3), 376–395.
[29] Buranacharoenkij, Y. (2002). The process of constructing and negotiating the meaning of temples as social spaces: A case study of Wat Pathum Khongkha and Wat Traimit Witthayaram [Master's thesis, Thammasat University]. Department of Sociology and Anthropology, Faculty of Sociology and Anthropology. (In Thai)