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Buddhism and Competing Authorities in Thailand

Buddhism and Competing Authorities in Thailand. The history of Thai Buddhism is written 1) supportive and 2) resistance Both call for a return to an ideal past, where Buddhist practice was canonical, and uncorrupted. Both see protective magic as corrupt and superstitious.

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Buddhism and Competing Authorities in Thailand

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  1. Buddhism and Competing Authorities in Thailand • The history of Thai Buddhism is written • 1) supportive and 2) resistance • Both call for a return to an ideal past, where Buddhist practice was canonical, and uncorrupted. Both see protective magic as corrupt and superstitious. • This type of approach establishes a dichotomy of victim/victimizer among the Thai Buddhist community. • It suggests that Thai Buddhism was a static entity that existed in a pristine state. • Thai Buddhists are not simply the supine receivers of modernization who choose to profit from it or be overrun.

  2. State Control of Buddhism • 19th century the Rama IV and V formalized the ecclesiasia and educational practices. This was part of the nation-building and social control process. • Ecclesiastical ranks, textbooks, monastic examinations, the Pali canon, Vinaya enforcement. • Sangha Act of 1902

  3. Pro-government Political Activism among Thai Buddhists • 1934 gov’t examined Sangha finances • 1941 gov’t control over internal Sangha organization. • Military:“social engagement”to stop the spread of communism. “Thammadut.” • Phra Kittivuddho had famous aggressive campaign to stop magicians and communists. • Killing communists is ok.

  4. Luang Ta Mahabua • Luang Ta Mahabua: Buddhists should donate money to the government. • “Thai Help Thai:” 500 million U.S. in gold. • Got angry with Thaksin and Minister of Finance, Tarrin Nimmanahaeminda. Impeacement. • Mahabua criticized for being becoming over-involved in lokiya. • Westerners support “social engagement,” but often seen as “western,” Bangkok-centric, elitist, and potentially destructive to the supramundane status.

  5. The Dhammakaya Movement • Dhammajayo (glowing Buddha) • Student of Khun Yai and Luang Po Sod (1906-1959) of Wat Pak Nam. • Although criticized as psychological manipulation • college students and middle class. • Meditation “kit” and retreats. • General ChaowalitYongchaiyud and Bankers.

  6. RESISTING THE STATE • Santi Asok started by Bodhiraksa in 1973 -- return to early Buddhism. • Against magic and ritual. • Forcibly disrobed in June 1989 for illegal ordinations. • He is against “Capitalistic Buddhism” and promotes poverty reduction. • But now strangely Nationalistic and anti-Cambodian.

  7. Lay Buddhism/Social Engagement • Sulak Sivaraksa: grassroots movement. • Journals and NGOs promote democracy, women’s rights, land reform, environmental protection. • Structural violence. • Buddhadasa (1906-1993) • Suan Mokh – foreigners • Dhammic Socialism -- humans were “naturally” social creatures and needed to work together for “mutual benefit and support” and co-dependence.

  8. Buddhist Environmentalism • “Low-impact” ideology of Thui Chanthakaro and others not well-received by gov’t and pro-business. • “Tree-planting day” and deemed as protecting communists in forest. • Luang Po Naan and Luang Po Khamkian apply “Buddhist” approaches to ecology. • Phrajak Kuttajitto. After leaving his wife and five children to take up the monastic life in 1977 in Dong Yai forest started to ordain trees. • Staged many protests and gained the support of NGOs and the foreign press, but he was arrested in1991.

  9. Buddhism and Nationalism • In 2007 push to make Buddhism a “state religion.” • Some saw it as promoted by Thaksin as anti-Muslim. • Queen Sirikit said that Buddhism was beyond state and politics.

  10. Monks and Pro-Democracy Protests • Most monks were not involved • Peace makers, some stood to protect civilians in fighting • One kicked a car and some protested. • Calls to get more monks involved by both sides did not work.

  11. Beyond Victim-Victimizer • Problems: 1) overestimate the influence of the central Thai ecclesia and the government’s Ministry of Religion and Culture on the practice of Thai Buddhism. Less than 1% of monks ever attend monastic universities or take eccleiastical examinations. State printed textbooks are not wiespread and very few monks ever actually read pronouncements from the mahatherasamakhom. • 2) The Thai environmental movement and anti- financial corruption movements have either been ignored or criticized by many Thai Buddhists. • 3) Dhammakaya is popular, but actually growing more popular outside the country and loosing support within it. Seen as elitest. • Many continually revisit their practice not by searching for a pure Buddhism that exists somewhere in the golden past, but respond to the changing needs of the time.

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