Transcript Buddhism and Competing Authorities in Thailand - East

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.
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
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.
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.
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 Chaowalit
Yongchaiyud and Bankers.
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 antiCambodian.
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.
Buddhist Environmentalism
•
•
•
•
•
“Low-impact” ideology of Thui
Chanthakaro and others not wellreceived 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.
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.
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.
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.