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Zdzislaw, 1993; Jenkins, 2008). In fact, it was in the 1960s that the theoretical debate on ethnicity became
important topic in the academia; the concept, definition, characteristic, contents of ethnic groups, ethnic
identity and issue related with ethnicity were/and are themes of the debates (Banks, 1996). Fredrik Barth’s
Ethnic Groups and Boundaries (1969) and his new approach to the study of ethnic groups is seen as a great
contribution in the debate and study of ethnicity. Barth’s emphasis on studying boundaries between ethnic
groups rather than focusing on the contents, cultural elements, and ethnic marker such as dress, food,
language etc. seen by the anthropologist as his main contribution on the existing debate (Banks, 1996;
Jenkins, 2008).
Clothing has long played an important role as marker of identity, and this is true in the case of the

Malays ethnic group in southern border provinces of Thailand. The mode and pattern of dressing have not
only been important in reflecting ethnic background but also other categories such as religion and cultural
events.

Literature on dress indicates that there are many ways in which people identify with their ethnic
groups or nationalities, and that dress has an important link with culture. Studies from different ethnic
groups have for a long time shown that certain types of people’s preferences of dress were those clothes
whose meanings were in agreement with their sense of identity. For example, the traditional dress of
Highland in Scotland (Chapman, 1995), the Kalabari dress ensemble (Eicher & Erekosima, 1995), traditional
marriage dress in Nigeria (Rene, 1995), Kaba and Slit of Ghana (Dogbe, 2003); (Kuma-Kpobee, Power &
Otieno, 2008), tribal Herero dress in Botswana (Durham, 1992), burial societies‟ dress “seaparo‟ in
Botswana (Ngwenya, 2002), clothing and identity in Brunie Darulssalam (Siti Norkhalbi, 2010). They assert
that different ethnic groups and sub-cultures have dress that denotes their culture. Edensor (2002)
supports this observation by indicating that dress becomes a marker of cultural identity and is used to
express identity in national ceremonies or cultural activities. In this regard, material culture artefacts are
then manipulated unconsciously or consciously as a way of ensuring that they are aligned to ethnic group
or nation’s values and beliefs (Hamilton & Hamilton, 1989; Eicher & Sumberg, 1995; Kaiser, 1998).
A similar observation was made by Roach-Higgins and Eicher (1992:6) in reference to
characteristics of dress that communicate identities of an individual about their society’s social structure.
This includes “belief systems that shape moral and aesthetic standards for dress…” and those that define
what is acceptable in relation to beliefs about modesty, or what is considered appropriate and
inappropriate dress. Scholars point out that these belief systems vary from society to society and even
between sub-groups within the same society. Michelman (2005) also points out that the issues of modesty
vary culturally; what is considered proper dress conduct in one culture may not necessarily be so in
another. This is true also with respect to the perceived definition of dress, and the linkages between dress
and culture. This study explores the possibility of restoring traditional dress among the Thai Malays in the
southern border provinces of Thailand, as a symbol of ethnic identity and cultural heritage.

Conclusion
The definition of ethnic identity is varying from different researchers and scholars. For the purpose
of this research study, it will be defined as the affiliate construction of an individual that belongs to a
cultural group or nation in which they share common costume and heritage. This study will focus on how

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