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This book is a detailed study on the ascetic forest monk tradition in the Lao-speaking provinces of northeastern Thailand in the wake of the early twentieth century politico-religious reforms. The narrative alternates between the periphery and the capital, dealing with historic transformations and persistencies in the social field of wandering forest monks as well as the contemporary impact of this monastic tradition in the wider social and political milieu. The writer uses original ethnographic materials and provides a rare insight into the formation of monastic lineages and the local politico-religious histories of present-day northeastern Thailand.
"I stayed [in the forest] for two nights. The first night, nothing happened. The second night, at about one or two in the morning, a tiger came--which meant that I didn't get any sleep the whole night. I sat in meditation, scared stiff, while the tiger walked around and around my umbrella tent (klot). My body felt all frozen and numb. I started chanting, and the words came out like running water. All the old chants I had forgotten now came back to me, thanks both to my fear and to my ability to keep my mind under control. I sat like this from 2 until 5 a.m., when the tiger finally left." --A forest monk During the first half of this century the forests of Thailand were home to wandering ascetic monks. They were Buddhists, but their brand of Buddhism did not copy the practices described in ancient doctrinal texts. Their Buddhism found expression in living day-to-day in the forest and in contending with the mental and physical challenges of hunger, pain, fear, and desire. Combining interviews and biographies with an exhaustive knowledge of archival materials and a wide reading of ephemeral popular literature, Kamala Tiyavanich documents the monastic lives of three generations of forest-dwelling ascetics and challenges the stereotype of state-centric Thai Buddhism. Although the tradition of wandering forest ascetics has disappeared, a victim of Thailand's relentless modernization and rampant deforestation, the lives of the monks presented here are a testament to the rich diversity of regional Buddhist traditions. The study of these monastic lineages and practices enriches our understanding of Buddhism in Thailand and elsewhere.
This book presents a rethink on the significance of Thai Buddhism in an increasingly complex and changing post-modern urban context, especially following the financial crisis of 1997. Defining the cultural nature of Thai 'urbanity'; the implications for local/global flows, interactions and emergent social formations, James Taylor opens up new possibilities in understanding the specificities of everyday urban life as this relates to perceptions, conceptions and lived experiences of religiosity. Changes in the centre are also reverberating in the remaining forests and the monastic tradition of forest-dwelling which has sourced most of the nation's modern saints. The text is based on ethnography taking into account the rich variety of everyday practices in a mélange of the religious. In Thailand, Buddhism is so intimately interconnected with national identity and social, economic and ethno-political concerns as to be inseparable. Taylor argues here that in recent years there has been a marked reformulation of important conventional cosmologies through new and challenging Buddhist ideas and practices. These influences and changes are as much located outside as inside the Buddhist temples/monasteries.
Contributions from scholars in anthropology, religion, and area studies--stemming from research in East and Southeast Asia, Africa, Europe, and the Americas collected to represent a form of historically grounded, ethnographically driven social science that seeks to understand social phenomena by dialogically engaging global and local perspectives.
Meditation in the Wild takes the reader on an adventure with the Buddhist forest monks and hermits of the last 2500 years. Walking into jungles and living on mountain sides, their encounters with nature teach us about the meaning of life and death, our struggles with our own minds and how we treat each other. Sitting with tigers, biting insects and bamboo shoots they looked on life compassionately. They remind us of who we are and what we have become. ,
This masterful six-volume encyclopedia provides comprehensive, global coverage of religion, emphasizing larger religious communities without neglecting the world's smaller religious outposts. Religions of the World, Second Edition: A Comprehensive Encyclopedia of Beliefs and Practices is an extraordinary work, bringing together the scholarship of some 225 experts from around the globe. The encyclopedia's six volumes offer entries on every country of the world, with particular emphasis on the larger nations, as well as Indonesia and the Latin American countries that are traditionally given little attention in English-language reference works. Entries include profiles on religion in the world's smallest countries (the Vatican and San Marino), profiles on religion in recently established or disputed countries (Kosovo and Nagorno-Karabakh), as well as profiles on religion in some of the world's most remote places (Antarctica and Easter Island). Religions of the World is unique in that it is based in religion "on the ground," tracing the development of each of the 16 major world religious traditions through its institutional expressions in the modern world, its major geographical sites, and its major celebrations. Unlike other works, the encyclopedia also covers the world of religious unbelief as expressed in atheism, humanism, and other traditions.
Authenticity is much sought after; being described as inauthentic is an insult or an embarrassment. Being authentic suggests that a given behaviour or performance is reflective of a ‘trueness’ or ‘genuineness’ to one’s identity. From a social science perspective there is sometimes scepticism expressed about the historical faithfulness of purported behaviours - such as when something is referred to as an ‘invented’ tradition. However, what can be overlooked in such criticisms is an array of sociological and existential dynamics that are at play when authenticity is striven for. Likewise able to be overlooked is where the location of that authenticity is ostensibly founded; sometimes the trueness of the behaviour is located in local traditions that reach back into time immemorial, sometimes in a universal human and shared sameness, and sometimes with regard to a global phenomenon. Punks, Monks and Politics explores the idea of authenticity as enacted in Thailand, Indonesia and Malaysia. The collective contributions reveal the sometimes contradictory ways in which the dynamics of authenticity – its pursuit, its deployment, its politics – play out in very different contexts. Whether authenticity inheres in the local or the global, amongst the majority or within a subculture, on the outside of or within people, or in the past or the present, authenticity is nevertheless valued.
Early Buddhism flourished because it was able to take up the challenge represented by buoyant economic conditions and the need for cultural uniformity in the newly emergent states in north-eastern India from the fifth century BCE onwards. This book begins with the apparent inconsistency of Buddhism, a renunciant movement, surviving within a strong urban environment, and draws out the implications of this. In spite of the Buddhist ascetic imperative, the Buddha and other celebrated monks moved easily through various levels of society and fitted into the urban landscape they inhabited. The Sociology of Early Buddhism tells how and why the early monks were able to exploit the social and political conditions of mid-first millennium north-eastern India in such a way as to ensure the growth of Buddhism into a major world religion. Its readership lies both within Buddhist studies and more widely among historians, sociologists and anthropologists of religion.
Thai Buddhist monks wrap orange clerical robes around trees to protect forests. "Ordaining" a tree is a provocative ritual that has become the symbol of a small but influential monastic movement aimed at reversing environmental degradation and the unsustainable economic development and consumerism that fuel it. This book examines the evolution of this movement from the late 1980s to the present, exploring the tree ordination and other rituals used to resist destructive national projects. Susan M. Darlington explores monks' motivations, showing how they interpret their lived religion as the basis of their actions, and provides an in-depth portrait of activist monk Phrakhru Pitak Nanthakhun. The obstacles monks face, including damage to their reputations, arrest, and even assassination, reveal the difficulty of enacting social justice. Even the tree ordination itself must now withstand its appropriation for state projects. Despite this, monks have gone from individual action to a loosely allied movement that now works with nongovernmental organizations. This is a fascinating, firsthand account of engaged Buddhism.
Co-published with Trans Pacific Press, Australia.