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 anti-Cambodian.

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 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.

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.